The 9th International Conference Buddhism & Australia
Chinese Buddhist Encyclopedia Illustrations
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Five fruitional aspects
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sku gsung thugs yon tan phrin las - body, speech, mind, qualities, and activities RY
sku gsung thugs yon tan phrin las mi zad pa rgyan gyi 'khor lo - never-ending adornment wheels of Body, Speech, Mind, Qualities and Activities; of Body, Speech, Mind, Qualities and Activities [RY]
sku gsung thugs yon tan phrin las mi zad pa rgyan gyi 'khor lo - the wheel ornamented with the inexhaustible body, speech, mind, qualities, and activities [IW]
sku gsung thugs yon tan phrin las mi zad pa rgyan gyi 'khor lo - Inexhaustible Adornment Wheel of Body, Speech, Mind, Qualities, and Activities; the wheel ornamented with the inexhaustible body, speech, mind qualities and activities [RY]
'bras chos rnam lnga - fivefold fruition; the Body, Speech, Mind, Qualities and Activities. [RY]
ye shes kyi mgon po - Wisdom protectors are the protectors of Body, Speech, Mind, Qualities and Activities [RY]
Regarding these never-ending adornment wheels of Body, Speech, Mind, Qualities, and Activities, we offer this from The Light of Wisdom Volume 1, pg. 238:
The details of the magical display of the fourfold conversion possessed by a nirmanakaya are as follows: conversion through the perfect deeds of his body endowed with great merit, such as the Twelve Deeds and so forth; conversion through the direct perception of the great superknowledges of his mind, which are the six superknowledges; conversion through the great miraculous power of his inconceivable qualities and activities, which are the various magical displays of the deeds of his three secrets; conversion through the knowledge of teaching the five vehicles of his speech or conversion through the Mahayana teaching of his speech. The five vehicles are for gods, humans, shravakas and pratyekabuddhas, bodhisattvas, and the Secret Mantra. [JOKYAB]
These five never-ending adornment wheels refer to the twenty-five qualities of fruition--five each of body, speech, mind, qualities, and activities--which are never-ending, unceasing adornments of dharmadhatu (sku gsung thugs yon tan phrin las mi zad pa rgyan gyi 'khor lo). Tulku Urgyen Rinpoche
According to the commentary on the Lotus Essence Tantra by Pema Chogyal of me nyag, entitled Radiant Lamp of Jewels, these twenty-five qualities are described as follows:
The five kayas (bodies) are:
(1) The tranquil dharmakaya, the perfection of the benefit of oneself.
(2) The unified sambhogakaya, the spontaneously present benefit for others.
(3) The manifold nirmanakaya, skilled in the means of taming whomever needs to be tamed.
(4) The abhisambodhikaya, the distinct and unmixed apparent aspect of the three kayas.
(5) The vajrakaya, their empty aspect and the fact that the three kayas are of one taste in being dharmadhatu.
The five types of speech are:
(1) The ultimate speech of dharmakaya, purity beyond expression.
(2) The symbolic speech of sambhogakaya, illustrated by bodily forms.
(3) The verbal speech of nirmanakaya, possessing the melodiousness of Brahma.
(4) The knowledge speech of abhisambodhikaya, appearing as the individual voices of those to be tamed.
(5) The wisdom speech of vajrakaya, the nonduality of resounding and being empty.
The five types of mind are:
(1) The dharmakaya mind wisdom as dharmadhatu.
(2) The sambhogakaya mind as discriminating wisdom.
(3) The nirmanakaya mind as all-accomplishing wisdom
(4) The abhisambodhikaya mind as mirror-like wisdom.
(5) The wisdom-vajra mind as wisdom of equanimity.
The five types of qualities are: the perfect qualities of the realm, celestial palace, rays of light, throne, and ornaments.
The five activities are the pacifying, increasing, magnetizing, subjugating, and spontaneous accomplishment of the four activities.
These never-ending adornment wheels of the body, speech, mind, qualities and activities remain unceasing for as long as the space pervades, appearing spontaneously and effortlessly for the welfare of all sentient beings, as many as fill the space. [EPK]
These qualities are the domain of only the tathagatas, the buddhas who have gone (gata) to the state of innate suchness (tatha). It is needless to mention ordinary beings, shravakas and pratyekabuddhas, since these are not yet within the domain of bodhisattvas of the ten bhumis.