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The Three Vajras, namely "body, speech and mind", are a formulation within Vajrayana Buddhism and Bon that hold the full experience of the śūnyatā "emptiness" of Buddha-nature, void of all qualities (Wylie: yon tan) and marks (Wylie: mtshan dpe) and establish a sound experiential key upon the continuum of the path to enlightenment. The Three Vajras correspond to the trikaya and therefore also have correspondences to the Three Roots and other refuge formulas of Tibetan Buddhism. The Three Vajras are viewed in twilight language as a form of the Three Jewels, which imply purity of action, speech and thought.
The Three Vajras are often mentioned in Vajrayana discourse, particularly in relation to samaya, the vows undertaken between a practitioner and their guru during empowerment. The term is also used during Anuttarayoga Tantra practice.
The Three Vajras is an English rendering of gsang ba gsum (Tibetan); which has variously been rendered as: Three Secrets, Three Mysteries, Three Seats, Three Doors and Three Gateways. Another Tibetan orthography that explicitly mentions Vajra (Tibetan: rdo-rje) is: rdo rje gsang ba gsum. The full Tibetan title may be rendered into English as 'the three secrets of the noble ones' (Tibetan: phags pa'i gsang ba gsum) which are: body (Tibetan: lus and sku); voice/speech (Tibetan: gsung) and mind (Tibetan: thugs). Another full title: sku gsung thugs mi zad pa rgyan gyi 'khor lo may be rendered as "Inexhaustible adornment wheel of Body, Speech and Mind" where the term 'khor lo is the Tibetan term for chakra (Sanskrit).
The Vajra Body (Tibetan: rdo rje'i lus; sku rdo rje; ). In explicating the term rdo rje'i lus, the Dharma Dictionary states that it denotes: "The human body, the subtle channels of which resemble the structure of a vajra."
The Vajra Speech/Voice (Tibetan: rdo rje'i gsung; gsung rdo rje). In elucidating the term, the Dharma Dictionary states that it denotes: 'vajra speech', 'vajra words'.
The Vajra Mind (Tibetan: thugs rdo rje; Sanskrit: citta-vajra) is defined by the Dharma Dictionary as: mind vajra, vajra mind.
The Three Vajras are often employed in tantric sādhanā at various stages during the visualization of the generation stage, refuge tree, guru yoga and iṣṭadevatā processes. The concept of the Three Vajras serves in the twilight language to convey polysemic meanings, aiding the practitioner to conflate and unify the mindstream of the iṣṭadevatā, the guru and the sādhaka in order for the practitioner to experience their own Buddha-nature.
Dharmadhātu is adorned with Dharmakāya, which is endowed with Dharmadhātu Wisdom. This is a brief but very profound statement, because "Dharmadhātu" also refers to Sugatagarbha or Buddha-Nature. Buddha- Nature is all-encompassing... This Buddha-Nature is present just as the shining sun is present in the sky. It is indivisible from the Three Vajras [i.e. the Buddha's Body, Speech and Mind] of the awakened state, which do not perish or change.
Robert Beer (2003: p. 186) states:
The trinity of body, speech, and mind are known as the three gates, three receptacles or three vajras, and correspond to the western religious concept of righteous thought (mind), word (speech), and deed (body). The three vajras also correspond to the three kayas, with the aspect of body located at the crown (nirmanakaya), the aspect of speech at the throat (sambhogakaya), and the aspect of mind at the heart (dharmakaya)."
Simmer-Brown (2001: p. 334) asserts that:
When informed by tantric views of embodiment, the physical body is understood as a sacred maṇḍala (Wylie: lus kyi dkyil).
The triple continua of body-voice-mind are intimately related to the Dzogchen doctrine of "sound, light and rays" (Wylie: sgra 'od zer gsum) as a passage of the rgyud bu chung bcu gnyis kyi don bstan pa ('The Teaching on the Meaning of the Twelve Child Tantras') rendered into English by Rossi (1999: p. 65) states (Wylie provided for probity):
Barron et al. (1994, 2002: p. 159), renders from Tibetan into English, a terma "pure vision" (Wylie: dag snang) of Sri Singha by Dudjom Lingpa that describes the Dzogchen state of 'formal meditative equipoise' (Tibetan: nyam-par zhag-pa) which is the indivisible fulfillment of vipaśyanā and śamatha, Sri Singha states:
Just as water, which exists in a naturally free-flowing state, freezes into ice under the influence of a cold wind, so the ground of being exists in a naturally free state, with the entire spectrum of samsara established solely by the influence of perceiving in terms of identity.
Understanding this fundamental nature, you give up the three kinds of physical activity--good, bad, and neutral--and sit like a corpse in a charnal ground, with nothing needing to be done. You likewise give up the three kinds of verbal activity, remaining like a mute, as well as the three kinds of mental activity, resting without contrivance like the autumn sky free of the three polluting conditions.
"Everything without exception is the Divine Body-Speech-Mind," he had said. "The Divine Body-Speech-Mind is all-encompassing. Thus know your ultimate identity to be Vajrasattva, the Divine Body-Speech-Mind." As the Tibetan text of the Kulaya-raja Sutra (Kun.byed.rgyal.po'i .mdo) states: "When everything is seen as the Great Self-identity (bdag.nyid.chen.po), it is known as Atiyoga."
The body (sku), voice (gsung), mind (thugs), qualities (yon tan) and activities (phrin las) represent the five fundamental aspects of an enlightened being.
Mindstream emanation (Sanskrit: nirmana body, nirmanakaya; Tibetan: sprul-sku) theory is fundamentally related to the five fundamental aspects of an enlightened being:
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