Now that one has some familiarity with karma and the correct view of reality, it is time to be reminded that we are not alone in samsara and that all unrealized or ordinary beings are under the same deceptive spell of their own karma and are not awake to their true (Buddha) nature, or the the true nature of the world around them, this ignorance being the cause of all our suffering.
From reflecting on this and through developing empathy with all beings, one tries to generate the altruistic wish to not only free or liberate oneself from samsara but to help every single being, no matter how long it might take to achieve liberation from samsara. This is called Bodhichitta (mind of awakening) and a being who has generated Bodhichitta and tirelessly works for the liberation of all beings is called a Bodhisattva (awakening the truth). This is the path of full enlightenment leading to Buddhahood according to the teachings of the Great Scope.
There are four attitudes, thoughts or emotions that we need to develop to awaken Bodhichitta in our mind stream. These are (1) compassion; an empathetic understanding of the nature of suffering(2) love; a strong desire to benefit and end suffering, (3) joy; self humility and a wish for others to know true happiness, and (4) equanimity; equal love, compassion and joy for all beings including friends, enemy's and strangers. When fully developed these are the four perfect and pure boundless emotions or thoughts of an enlightened one (Buddha).
There are also six trainings to be perfected which are; (1) generosity; giving or doing what is needed to benefit others, (2) moral discipline; avoiding non-virtuous (harmful) actions, (3) patience; or tolerance, (4) diligence; right effort , (5) meditation; or mindfulness and restful awareness, and (6) wisdom; or the correct view of the reality of nature.
THE FOUR BUDDHA BODY'S (chatvari kaya)
From familiarity with true nature we accumulate 'pure knowing' (jnana) and from this we accumulate pure 'meritorious actions or merit' (punya). These are commonly referred to as 'the two accumulations' and are the causes of the two main body's of a Buddha.
'Pure knowing' (jnana) becomes the cause for the 'mental or phenomenon body' (dharmakaya) which can be divided into two, (1) 'true nature body' (svabhavakaya) and (2) 'knowing phenomenon body' (jnanadharmakaya).
'Pure actions or merit' (punya), becomes the cause for the 'form body' (rupakaya) which can be divided into two, (1) 'bliss or light body '(sambogakaya) with the major and minor marks and signs of a Buddha, and (2) 'the emanation body' (nirmanakaya) which manifests in what ever forms are necessary to work for the benefit of all beings and according to some texts can be of any number at the same time.
SUMMARY
The small scope demonstrates karma and the potential of all ordinary beings in samsara to be able to experience temporary suffering and pleasure. The medium scope demonstrates 'pure knowing' (jnana) which develops into the 'mental phenomenon body' (dharmakaya) of a Buddha and is also the direct antidote to 'ignorance of true nature' which is the root cause of samsara and all sufferings. The great scope demonstrates 'pure actions or merit' (punya) which develops into the 'form body' (rupakaya) of a Buddha which is necessary so one can work skilfully to help all beings gain permanent 'liberation from samsara', (nirvana), and reach 'full enlightenment' (Buddhahood). makes sense!
This concludes for now my extremely brief thesis on the open teachings (sutras) of the three scopes, these being the causal teachings. What remains are the resultant or secret teachings of the great scope often called, Vajrayana, Tantrayana and Mantrayana. For these one needs to find and develop a heart connection to a qualified Guru (Lama) and then with the motivation of Bodhicitta make sincere requests for empowerment into an appropriate tantra (secret practice). Often there is a kind of recognition with our Guru when do find them, what are we recognising? non-other than a reflection of our own true enlightened mind, our own Buddha nature.
The Guru is the only one who can guide us through the path to enlightenment because they have realized the true nature of reality and are themselves the path and result which is Buddhahood. When we find the true nature of reality then we have found the ultimate Guru and become our own teachers and guides for others. If you wish to find out more then you can link to some other Buddhist web sites from my home page.