365bet娱乐

castes' refers to the aggregate of the five castes. In truth all are undifferentiated. In spite of the belief in the differentiated external world which is caused by the association with dullness and the other defilements, in truth, there is only one caste. How this is so is said by: "... because he does not distinguish between one or many castes." Different species of living beings are of different shapes, that is, like elephants, horses and pigs etc. Members of the same species are of similar shape, like cows among cows and elephants among elephants. So, they are not of different species, [that is] not different from one another because of the similarity in their shape. Like this, even by worldly conventions the oneness of castes is concluded. Then what to say regarding the convention among the yogis where within the infinite phenomenal universe all things are of the same nature! (YM)186 In the above reference, it is being asserted that the practitioners of " Hevajra Tantra, do not discriminate on the basis of caste, rather the equality of all castes is asserted. As they realize the lack of inherent existence of all the discriminatory factors. The realisation that all phenomena including mind is "empty" of inherent existence makes the adepts of Tantra regard all sentient beings as having the possibility to have the Tath膩gata Gotra or the special seed of Buddhahood in them. According to the Pr盲sangika view as explained by His Holiness the Dalai Lama the mind has two aspects the i) the aspect of emptiness ii) the aspect of cognising. In other words, mind is lacking in intrinsic existence from its own side, in this sense it is a dependent arising and of the nature of Emptiness. It can have any object as the basis of its cognition including Emptiness. This wonderful feature of the mind is the Tath膩gata Nature of the mind. And it is for this nature of the mind Deity Yoga also can be practiced. However this Empty nature of the mind is not easily apparent to non-analytical lay persons as the ordinary mind is 186 M
鈥�
路
viharanam bhik峁Ｄ乨ikrama峁嘺m// pa帽cavar峁嚹� n墨catar膩岣� pa帽cava峁嘺 iti v膩
nairvikalpitam/ idam saty膩bhinive艣膩t j膩岣峺膩dibhi岣� dosais sam膩yuktam iti k峁泃v膩
svar没patas tv eka eva var峁嘺岣� kuta ity 盲ha/ anekenaikavar峁噀na yasm膩t bhedo na
lak峁�yate bhinnaj膩t墨褍膩岣� pr膩峁噄no bhinn膩k峁泃aya岣� tad yath膩 kariturangavihang膩岣�/
saj膩t墨y膩s te sam盲n盲k峁泃aya eva/ yath膩 g膩vo gav膩m kari峁嘺岣� kari峁嚹乵 tebhyo 'bhinn盲
var峁嚹� na parasparavij膩t墨y膩岣�/ 膩k膩ras膩my膩t/ tad evam lokavyavah膩rato 'pi var峁嚹乶膩m
ekavar峁嘺t膩 siddh膩 kim punar yogisamv峁泃y膩 an膩dimati sams膩re sarve峁Ｄ乵
sarvavar峁嘺tv膩t// (HT[S].,part2, p.119)
鈥�
123 www