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By DINDORFF, G. (ED. )

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At the time of fruition, this innate mind is called primordial wisdom (Skt. jfiana, Tib. ye shes). It appears as both inanimate and Preparing for Practice 28 animate phenomena, that is, as the divine palace as well as the deities who abide in it. The term tantra can be applied in a similar way to the stages of the path: it refers to empty form, to the innate mind, and to the inanimate environment created by that mind in the stage of completion. This is also true for the generation stage, when all this is merely imagined.

You may ask if the distinction between· Hinayana and Mahayana is one of view or behavior. The distinction is one of behavior. How so? In the Mahayana, the basis of the motivation is the spirit of awakening (Skt. bodhicitta, Tib. byang chub kyi sems), and it follows that the bodhisattva has the intent to act for the sake of sentient beings. The Hinayana practitioner does not have the basis of the spirit of awakening. Rather, such a person's motivation is based in the trainings of the spiritual path to attain individual liberation.

Second, there is the path initiation, which empowers one to become freed from the two obscurations. Third is the resultant initiation ofliberation. It is not the process that liberates as in the previous ones, but rather it is the fruit of the process. Kalacakra Tantra 29 which entails the body of unification of immutable bliss and empty form. That body is free of obscurations, as stated in the fifth chapter of the Kalacakra Tantra, the primordial wisdom chapter. Since it is not possible to obtain the resultant initiation of liberation without having already received the path initiation that liberates, it is indispensable to engage in the practices of the stage of generation and of completion.

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Aristides vol II by DINDORFF, G. (ED. )


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