most subtle mind. Since the most subtle mind is the only factor of light and knowledge for itself, to that extent it, along with the power accompanying it, will be transformed into the mind and body of the Buddha. This mind will turn into an omniscient consciousness - the mind of the Buddha, besides which there is nothing else, external. In other words, Buddha is inherent in nature, he is not brought in from outside.

This is true because the very essence of the mind, its nature of pure light and knowledge, is not polluted by defilements, they are not in the innermost core of the mind. Even when passions arise in us, the very essence or nature of the mind continues to be pure light and knowledge, and it is because of this that we are able to get rid of passions.

It is convenient to think that the buddhas of the five lineages are normally among us now, just as we are talking about the three bodies of the Buddha being among us in the ordinary state. But this is not the way to speak of the Buddhas - untainted and enlightened, devoid of flaws and possessing all good qualities - as being among us now. If you stir up the water in a pond, it becomes cloudy with dirt, but the very nature of water is not dirty. When you allow the water to settle down, the dirt will settle, restoring the purity of the water.

How to remove defilements? They cannot be removed either by external action or by leaving them as they are; they are removed by the force of opposition, by the meditative antidote. To understand what has been said, let's take anger as an example. Any anger is caused and clouded by false ideas. When we get angry with someone, who do we compare that face to? How does he or she appear to our mind? How do we perceive that person? Apparently, she appears to us independent and possessing her own strength, and we perceive that personality as something really solid and strong. At the same time, our own feelings seem just as important to us.

Both the object of our anger and its subject seem to exist concretely, as if established in accordance with their own characters. Both appear to exist in their own right. But, as I said earlier, things don't really exist in such a special way. Since we are unable to see the absence of inherent existence, our notion of inherent existence, which generates anger, will diminish.

The trace of our concepts is superimposed on good and evil, not taking into account how it is in reality. When we are thirsty or angry, we perceive the object as terribly alluring or bad. But after we think carefully about our experience, it becomes ridiculous that we looked at the object in this way, and then we realize that our concepts were false. Such an agitated consciousness has no real support. The Mind that Undertook Analytical Inquiries into Inherent Existence object, will come to deny its inherent existence by means of reliable arguments, and then this kind of consciousness will receive a true foundation. Like a debate in a court of law, one point of view is based on reason and truth, while the other is not. If there is enough evidence, then in such a debate the truthful point of view eventually wins over the other, because it has been able to stand the test of analysis.

It is not possible for the mind to grasp the same object at the same time contradictorily. With regard to one object that you perceive without inherent existence, you cannot simultaneously put forward the concept of its inherent existence. As the correct realization of the object is strengthened, the opposite is weakened.

In order to become so wise, we must practice meditation, for our minds, as they are today, are not at all strong. Now our minds are scattered, their energy needs to be brought together, just as in hydroelectric stations water directed into canals is a huge force. We acquire energy with the mind through meditation, gathering it together so that it becomes very strong so that it can be used to perfect wisdom. Since everything we need for enlightenment is within ourselves, we should not look for Buddhism elsewhere.

Cleansing from disturbing emotions, which are the basis of the angry consciousness, is possible through pure light and knowledge, and this is inherent in Akshobhya. As I said earlier, when we have passions, they do not cloud the nature of the mind, it is itself filled with light and knowledge. Hatred is also a consciousness whose innermost nature is pure light and knowledge, even when the object is misunderstood.

Thus, the essences that can lead to Buddhahood are still in us, but not in an active form. If it seems to you that Buddhism should come immediately because of the presence of reasons, then you fall into the error told by Dharmakirti in his time: a small worm sits on the tip of a leaf of grass, which in the future will be reborn hundreds of times as an elephant due to the karma of its own lineage. The only difference when comparing these two cases is that the seeds for rebirth as an elephant are collected anew each time through certain deeds, while the seeds of the buddhas of the five lineages always remain in us in a natural state.

Question: Do you associate a solar or lunar deity with any Buddha of the five lineages?

Answer: Although your question is short, it requires a detailed answer. In Buddhism there are solar and lunar deities, they are also said to be ordinary deities. To comprehend the levels of their sojourn, it is necessary to divide the universe into three spheres (Dhatu): Desires, Forms and Formlessness. In each of them there are different groups of gods. In the sphere Without forms, these are four main groups, and in the sphere of Forms - 17. In the sphere of Desires, divine beings appear as gods and non-gods, including people.

The gods of this sphere are classified into six types: divine kings - guardians of the four cardinal directions, gods of the sky of the 33rd, gods of the kingdom of Yama, gods of joy, gods who enjoy the creation of manifestations, and gods who control the creations of others. The deities of the sun and moon are probably ranked among the gods of the sky of the 33rd. All of them are connected by the circle of rebirths.

Question: Будьте так добры, расскажите немного о природе мандал.

Answer: In general, the mandala means extracting the essence. The meaning of the word "mandala" varies depending on the context. One of the types of mandalas is an offering to higher beings, made in the mind in the form of the entire system of the universe with large and small continents. There are also painted mandalas used for concentration, mandalas made of colored sand, mandalas of the conditioned mind of enlightenment (bodhichitta), mandalas of the absolute mind of enlightenment, etc. Therefore, one can derive meaning from each of them through practice, for they are all called mandalas.

Although we may call these paintings and the drawings composed mandalas, the main task of one is to enter the mandala and extract its essence for the sake of gaining bliss. There is a place where magnificence is achieved. Since one achieves bliss and developed perfection, this process is called the acceptance or appropriation of essential being.

Question: Как выбрать учителя или как узнать, что учитель заслуживает доверия?

Answer: This should be done according to your needs and disposition, but you should think carefully. You need to make an inquiry before you accept a lama or guru-teacher, i.e. find out whether he is really knowledgeable or not. In the sacred book on Moral Conduct (Vinaya) it is said, that just as a fish that has gone under water can be seen by the movement of the ripples above, so the inner qualities of a teacher can be seen in time by his behavior.

We must also look at his learning, his ability to explain things, whether he applies the teachings preached to his actions and experiential practice. One of the tantra books says that you need to investigate this matter very carefully, even if it takes 12 years. This is the way to choose a teacher.

I am extremely pleased that you think so seriously about these matters and raise important questions. Let's now be silent and meditate.

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