They saw that some were
influenced
mostly by anger, so they taught them the remedy for anger.
Khenchen-Thrangu-Rinpoche-Asanga-Uttara-Tantra
Through these changes, they will cultivate the skillful means of compassion (the emptiness) united with deeper understanding (prajna).
The immediate result of these teachings of the nirmanakaya leads beings onto the path to peace and brings, them into the fold of the hinayana. After that, the Buddha gives them the absolute meaning of the teachings and places them onto the mahayana path.
? The third aspect of buddha activity is enlightenment. When beings have reached the pure eighth, ninth, and tenth bodhisattva levels, the Buddha makes a prediction of their future enlightenment. He will say, "Later on in such and such a time cycle (Skt. kalpa), you will become a Buddha with the name of so and so, and have disciples by the names of so and so, your teachings will endure for such and such duration of time, and your buddha field will be called such and such. "
How the Kayas are Grouped
[227] The kayas of the Buddha are the dharmakaya, sambhogakaya, and the nirmanakaya. The dharmakaya is the most difficult to understand because it is beyond the four extremes and the eight mental fabrications.
The sambhogakaya has the quality of great power. The nirmanakaya, on the other hand, expresses itself with respect to what beings need. When the nirmanakaya manifests in a given place, all the beings who live in that place won't necessarily enter the dharma. However, when the sambhogakaya teaches in a given buddha field, all the beings there enter the dharma because they are already very close to the final realization. The sambhogakaya, in effect, teaches the final realization and is extremely powerful because it talks continually about the absolute meaning of things.
The nirmanakaya expresses the teachings in a way that beings can relate to it and teaches more relative than absolute meaning. This is why the nirmanakaya appears in forms that are actual experiences of beings.
[228] To summarize, the dharmakav. i is the depth, the very expression of the dharmadhatu. The sambhogakaya
? represents the vastness of buddha activity which is all- powerful. And the nirmanakaya represents greatness of nature which means it has great compassion that makes it possible for buddha activity to express itself in ways beings can relate to. The buddha kayas can also be divided into the dharmakaya which expresses the true nature of
things and the other two form kayas. The sambhogakaya and the nirmanakaya are called the form kayas because they are the ones people can actually see and relate to. However, these two form kayas are always present in the dharmakaya in the same way that visible objects are present in space.
7. Permanence
[229] The very nature of enlightenment is changeless, im- mutable and will be explained using ten different reasons --seven for the form kayas and three for the dharmakaya. The dharmakaya has the permanence of nature, the sambhogakaya the permanence of continuity, and the nirmanakaya the permanence of uninterruptedness. The first reason for permanence of the kayas is due to endless conditions which means that Buddhahood can be achieved
through a combination of many different causes. One condition for realizing Buddhahood is the accumulation of virtue by practicing the six paramitas. The other condition is the accumulation of insight which is done through meditation. When these two accumulations have been completed the two form kayas will manifest as the result of these endless causes and will be able to manifest permanently to all different beings: the sambhogakaya with its permanence of continuity and the nirmSnakaya with its
permanence of being uninterupted.
? The second reason for the permanence of the kayas is the inexhaustible number of beings and buddha activity will be around as long as there are beings. However, the number of beings is so inexhaustible that the form kayas will always have to manifest in order to help them. If one being has been liberated, there are still many, many other beings to liberate.
The third reason for the permanence of the form kayas is the great compassionate love of the Buddha. If the Buddhas weren't continually inspired by compassion, their activity would stop. However, the Buddhas have non- referential compassion so their activity goes on all the time as a mother always has love for her only son.
The fourth reason is miraculous cause. Even if the Buddhas had compassion, if they didn't have the power to make this activity possible, then it wouldn't take place. But the Buddhas have miraculous powers so that they can continually help with whatever is necessary for the good of beings. The fifth reason for the permanence of the form kayas is that the Buddhas have realized the sameness of samsara and nirvana and do not see themselves defiled and polluted by samsara when helping beings in samsara. The sixth reason is that they possess the untainted happiness. And the seventh reason is that they have mastery over all qualities.
The next three reasons express the permanence of the dharmakaya. The dharmakaya is permanent because the evil of death has been vanquished. Ninth is that the dharmakaya has no material essence. It is not of a conditioned nature, therefore it is permanent. The tenth reason is that the dharmakaya is the protector of the world and pervades everything. In more detail:
? [230] The first four reasons for explaining how the form kayas are constantly present in samsara and the last three reasons explain how they do not forsake samsara.
To begin, the form kayas are always present in samsara because the bodhisattvas hold the true dharma, having devoted their bodies, lives, and resources to this for aeons. The form kayas manifest due to endless causes which are all the virtuous actions done by the bodhisattvas for endless aeons.
The second reason for permanence is that the Buddhas act for the benefit of all beings. They do not work for just their own countrymen, relatives, or disciples because when they began on the mahayana path, they took a vow to reach enlightenment for the sake of all beings.
[231] Since there is an inexhaustible number of beings to be liberated from samsara, the form kayas are permanent. However, if the Buddhas didn't have compassion, this activity would stop at a certain point. Inspired by this compassion, they are constantly helping beings so that they manifest continuously. Fourth, even if the Buddhas were willing to help, if they did not have the power to help, no buddha activity could take place. The Buddhas, however,
possess full miraculous powers so that they can help beings in whatever way needed.
[232] The form kayas are permanent because the Buddhas do not forsake samsara for three reasons. If the Buddhas saw samsara as bad and nirvana as good, they would be inclined to give up samsara and achieve nirvana. This would be an obstacle to the accomplishment of buddha activity to help other beings. However, they
possess perfect knowledge so they understand fhe inseparability of nirvana and samsara and therefore
? manifest continually in samsara to help beings. The Buddhas also do not forsake the world because they possess the supreme bliss of samadhi. Even though the Buddhas could see the inseparability of samsara and nirvana, if they had to undergo terrible sufferings in samsara, after a time they wouldn't be able to bear it. However, instead they experience the supreme bliss of meditation (samadhi).
[233] If the Buddhas saw the inseparability of samsara and nirvana but still had karma and obscuration, then from time to time they would experience the suffering of samsara again. This would become an obstacle to their helping beings and would eventually render them powerless. So the third reason that the form kayas are permanent is that since they are not polluted by worldly impurities, they can remain permanently in the world to help beings.
The first of four reasons that the dharmakaya is permanent is that it is immortal. In samsara, one has to experience birth which implies sickness, old age, and death. But in Buddhahood there is no longer any death because the causes of death have been removed. The Buddhas have totally eradicated all obscurations which frees them from karma and therefore places them beyond the reach of death.
[234] Secondly, the nature of dharmakaya is uncreated. From the beginning of time Buddhahood was free from birth, old age, sickness, and death. The Buddhas have realized this uncreated true nature by perceiving it as it is and made it manifest just as it is. This nature is perfectly at peace and beyond all conditioned phenomena. This original uncreatedness of the true nature is manifested in
? Buddhahood and that is why Buddhahood is permanent. The third reason is Buddhahood constitutes a permanent refuge for those who are without help. Why is
this? Beings are subject to impermanence, suffering, and dangers; but when the ultimate realization is achieved all these characteristics vanish. So the one who embodies freedom from impermanence becomes the protection for all beings who are still subjected to change.
[235] The form kayas do not have the same permanence of nature. As their name indicates they take form and as soon as there is form there is no longer the characteristic of uncreatedness. So they are not permanent in nature and are not free from impermanence. However, the sambhogakaya has the permanence of uninterruptedness because it has the five definite characteristics which it manifests so the buddha field where the sambhogakaya is manifesting can never change. And the sambhogakaya itself never passes away, so it has the permanence of unceasingness.
The nirmanakaya has the permanence of continuity. A Buddha comes and gives his teaching and then passes away, but his or her buddha activity doesn't stop. This nirmanakaya form will begin in another place so that buddha activity is going on continually.
8. Inconceivability o f Enlightenment
[236] Enlightenment is inconceivable for six reasons. First, it is inconceivable because it is ineffable which means that the qualities of enlightenment cannot be described in words. Second, it is the ultimate truth. The Tibetan word for "relative truth" or reality is kunzop. The syllable kun means "all," and indicates that these objects
? can be apprehended by all (rather than just extraordinary) beings. The second syllable zop means "false. " Everyone perceives these things in a false way. Enlightenment consists of the ultimate truth which is the absolute truth or the way things truly are. Third, it is not the object of intellectual investigation because it is beyond the four extremes and eight conceptual fabrications. Fourth, it is beyond comparisons so one cannot find any examples to describe it. Fifth, it is peerless, being the highest possible quality so that one cannot find anything with which to compare it with. Sixth, it is neither conditioned existence nor the peace of the arhats. In more detail:
[237] Enlightenment is inconceivable because it is ineffable. "Ineffable" means that it cannot be expressed in words. Ordinary objects of the relative world, say a pillar or a bowl, one can describe it in words. If an object car be represented by words, it can also be conceived by mind. However, Buddhahood cannot be described by words so it cannot be fully understood by mind. It is ineffable because it is the ultimate truth. All ordinary objects have sound, taste, smell, etc. and can be apprehended by means of names, symbols, and descriptions of existence and so on. Enlightenment, however, cannot be described in words because it is beyond the four extremes and eight
conceptual fabrications. All one can do is to describe what it is not.
Enlightenment is the ultimate truth and it cannot be in- vestigated intellectually. If one wants to investigate an object, one would have to apprehend it intellectually either directly or through deductive reasoning. To investigate intellectually, one has to use reason and to use reason one has to rely on terms of comparison. Since enlightenment is
? peerless there's nothing that could be compared to it. And if one cannot make any deductions, one cannot make any inferences about enlightenment because it is not comprised of samsara or nirvana. Therefore there is nothing that could compare to it.
[238] Besides these first six reasons of the inconceiv- ability of Buddhahood there are two specific characteristics of Buddhahood. The specific quality of Buddhahood is that it never abides in samsara or in the selfish peace of the arhats. It is nonabiding because it has no concept of the qualities of nirvana or the defects of samsara. The seventh and eighth reason for the inconceivability of enlighten- ment, therefore, is nonabiding and having no concept of the faults of samsara.
[239] There are five reasons for the inconceivability of the dharmakaya. The dharmakaya is ineffable, it consists of the ultimate truth, it is not the object of intellectual investigation; it is beyond comparisons; and it is peerless. The dharmakaya therefore is extremely subtle, and being so subtle, it cannot be comprehended by mind, ideas, or concepts. The sixth reason is that it is comprised of neither
conditioned existence nor selfish peace. There are two more reasons for this: not dwelling in samsara or nirvana and not having any thought of the defects of samsara. Since the seventh and eighth reasons are not part of the object of the phenomena present in any of these levels of existence, they are also not conceivable by mind.
[240] In summary, the Buddhas have unsurpassable qualities: unsurpassable knowledge of their jnana, unsur- passable compassion which is the power to help. They ate beyond all descriptions so Buddhahood which has been described in terms of eight points up to now is, in fact,
? beyond all descriptions. The Buddhas are also called the "spontaneously present ones," meaning Buddhahood is not created by anything else or dependent upon something external. They appear by themselves continually and they realize their own Buddhahood. When these spontaneous present ones reach enlightenment, this is the last point on their journey. They begin with making a resolution to reach Buddhahood for the sake of all beings. When they have reached enlightenment, this is also the final point in terms of refuge and the final goal of every being. So this final point of arrival is inconceivable for all beings. Even for bodhisattvas on the tenth level, it is inconceivable. So it is even more inconceivable for bodhisattvas on lower levels, not to mention ordinary beings.
? CHAPTER 9
The Qualities of Buddhahood
The Qualities in Terms o f the Kayas
[241] The qualities of enlightenment will be expressed in terms of the two kayas with the qualities of value for oneself corresponding to the absolute truth and the dharmakaya and the qualities that are of value for others corresponding to relative truth and the two form kayas. The qualities of value for oneself are related to the quality of freedom and the qualities of value for others related to the
qualities of maturity.
The qualities of freedom can be compared to the sun
appearing from behind the clouds. An unobscured sun is free from clouds and not a creation of the clouds because once the clouds have been removed, the sun becomes visible again. In the same way, the twofold jnana of the Buddha is not the result of cognitive and emotional obscurations because once the jnana is free from impurities, it manifests as full knowledge of how-it-is and variety.
The qualities of maturity began in the past when the bodhisattva had to gather the accumulation of virtue and the accumulation of insight. Through the practice of these two accumulations all the various qualities matured which gave rise to the form kayas resulting in the 32 qualities of
? maturity and 32 qualities of freedom of Buddhahood.
[242] The ground for acquiring fulfillment for oneself is the ultimate kaya in which all thoughts have been eliminated and all the good qualities of Buddhahood have been fully developed. If the ground were only a relative kaya, it would automatically involve impermanence; therefore it could not provide a constant basis for the
qualities. The ultimate kaya, however, is unchanging so it can provide the best basis for fulfillment for oneself and others. It is said therefore that the symbol kayas of the great sages are the ground of the greatest possible good for beings. "Great sages" is a name for the Buddhas. The phrase in Sanskrit is rishis meaning someone who is very straight forward, honest, and speaks only the truth. It can be used for nonBuddhists or arhats but in this context it is used for the Buddhas. The phrase "symbol kayas" mean that the Buddhas express themselves in symbolic form in
relative reality for the best value for beings.
[243] The first kaya, the dharmakaya, represents fulfillment for oneself: it has 32 qualities of freedom which include the ten powers, the four fearlessnesses, and the 18 distinctive qualities. They are called qualities of freedom because the dharmakaya is free from all obscurations.
The two form kayas exist in the relative level of reality and arc represented by the qualities of a perfect being. The Buddha manifests in the form kayas so he can be visible to other beings and adopt the most perfect form of all 32 marks and 80 signs. These marks and signs are the fruition of all the virtue that had been accumulated on the path when the Buddhas were bodhisattvas.
? The 32 Qualities o f Freedom
[244] The qualities of freedom are compared to different things. The ten powers are compared to a vajra. A vajra cannot be destroyed or defeated by anything else and in the same way, the ten powers of the Buddha can defeat everything else by cutting through all ignorance. The four fearlessnesses of the Buddha are compared to a lion because a lion is naturally intrepid. A lion hasn't any fear because he knows he is the strongest animal in the forest and no other animal would even think of attacking him. In the same way the Buddha is not afraid of anything because he has seen the true nature of everything and will not make a mistake and fear that someone will prove him wrong. The 18 distinctive qualities of the Buddha are compared to space. One can mix the other elements such as earth and water, air and fire, but space cannot be mixed with any
other element because it has characteristics different from any of the other elements. In the same way the attributes of the Buddha are distinctive and are not the same as those of other beings.
Finally, the two kayas are compared to a reflection of the moon in water. The Buddha is the dharmakaya and he manifests in the two form kayas to help other beings with no thought of doing so. In the same way, the moon reflecting in the water doesn't think, "I must shine on the water" and the reflection doesn't think, "I am here because the moon is shining. " It is just the presence of the moon in the sky and the presence of water on the ground that make a reflection possible. In the same way, the two form kayas
are not the result of the dharmakaya thinking, "I must manifest in the form kayas" or the form kayas thinking, "T am created by the dharmakaya. "
? The Ten Powers
[245] The first power of the Buddhas is perfect knowledge of the appropriate and inappropriate. When bodhisattvas make the commitment to reach enlightenment for the sake of all beings, they don't abandon this commitment. Ordinary beings, however, make promises and after a time may break them and perhaps later keep them again. But the power behind the knowledge of appropriateness becomes a very firm commitment that is never abandoned and allows the Buddhas to know the cause of any given situation or any action. The Buddhas know what should bring a particular effect and what is due to a certain cause. For instance, they know that every virtuous action will have a pleasant result and every nonvirtuous action will eventually result in a painful outcome.
The second power of the Buddhas is knowing the fruition of actions which means fully understanding the workings of karma. This power comes from having paid great attention to the law of karma while practicing on the path and in trying to help others understand karma. For example, an arhat wouldn't know the cause of the blue and yellow color on a peacock's feather, but the Buddha would know exactly what action gave rise to that particular effect.
The third power is knowing the degree of intelligence of persons. On the path bodhisattvas taught persons according to their level of understanding. They could see that some had very great diligence, others not; some were very intelligent, others not. Accordingly, bodhisattvas gave teachings that were suitable for the pupils at the appropriate level.
? The fourth power is knowing the various temperaments of beings. The bodhisattvas on the path saw the different dispositions and temperaments of beings.
They saw that some were influenced mostly by anger, so they taught them the remedy for anger. Others had a major problem with desire, so they taught the remedy for desire. Still others were mostly obscured by ignorance. Some had too many thoughts and received yet another remedy. When bodhisattvas reached Buddhahood, they then had the full knowledge of the temperaments of beings.
The fifth power is the knowledge of the interests of beings. The bodhisattvas knew that some persons were attracted to the hxnaySna and others were more interested in the mahayana. They knew that some were attracted to the practice of generosity, while others preferred to practice discipline, and still others preferred meditation. Since they knew exactly what each being preferred practicing, they knew exactly the wishes and interests of all beings when they became Buddhas.
The sixth power is the knowledge of the path which leads everywhere. On the path as a bodhisattva they became familiar with all levels of practice of all the yanas. As a result they could see that the various paths lead to the different states of samsara and nirvana and see the path that leads to less suffering, the path that leads to immediate happiness and the path of eternal happiness. This familiarity with all yanas on the path results in the Buddha's knowledge of the path that goes everywhere. [246] The seventh power is knowing meditative stability
without any defilement. The Buddhas know what is true and false meditation because while they were practicing the path they emphasized meditation in their practice and
? learned the correct way of meditating. They also learned the mistakes that could arise and how to eliminate these mistakes.
The eighth power is remembering former states. The Buddhas can remember clearly all their former states in samsara--not just one or two lifetimes, but all the lifetimes since the beginning of samsara. This is a power that comes from their practice on the path. They took every oppor- tunity to practice virtue no matter how small and as a result it gave them the power of remembering former states.
The ninth power is divine vision which means that the Buddhas can see what is going to happen to beings in the future. They can see which birth a person is going to take, what kind of state they're going to. This power is the result of having looked after all beings with great compassion while practicing the path.
The tenth power is the knowledge of the purification of all impurities so the Buddhas know that impurities of any kind have been totally eliminated. If somebody were to have this feeling before reaching Buddhahood, it would be only an illusion because it is impossible for anyone except a Buddha to have eliminated all impurities and to know this with certainty. The arhats have only partial freedom from impurities. This power of knowing that all impurities have been pacified was gained on the path by having taught others the way to exhaust all impurities. For themselves it was gained by practicing meditation.
[247] These ten qualities are called powers because they're extremely powerful and they're compared to three analogies. They're compared to a vajra which can pierce armor, destroy walls, and fell the trees of ignorance. So ignorance representing three kinds of obscurations is
compared to armor, a solid wall, and to a very thick forest.
? The Four Fearlessnesses
[248] There are four fearlessnesses. First, the Buddhas are fearless because they can say that they have reached perfect purification with nothing more to purify. They can say they have perfect knowledge without any fear of contradiction because they know everything without exception. The cause of this fearlessness is that they were always ready to give teaching to whoever wanted them with the same loving consideration for all beings.
The second fearlessness is related to teaching other beings. The Buddhas have no fear that they may be con- tradicted by anyone. No one could ever prove the Buddhas to be wrong when they show the obstacles on the path.
The third fearlessness is that the Buddhas put into practice the removal of impurities through the five levels of practice and the complete 37 factors of enlightenment. The Buddhas are perfectly sure that the path can lead to enlightenment. They are not worried that anyone might contradict him because they know that the path being taught is the path that is complete and can provide complete enlightenment.
The second and third fearlessnesses are for the benefit of other beings. They are acquired on the path before the Buddhas actually became enlightened. On the path the bodhisattvas strive to act virtuously in all ways possible and to eliminate even very small impurities continuously. As a result they develop the two kinds of fearlessnesses of how to relinquish obscurations and to guide themselves on the correct path to enlightenment.
The fourth fearlessness is in respect to self. The Buddhas can state that they have overcome all impurities
? without being worried of anyone contradicting them because during the practice of the path they never had any pride when they were teaching other beings.
[249] What is the purpose or function of the four fear- lessnesses? Since the Buddhas know everything, the function of the fearlessnesses is to raise everyone to this level of knowledge. The second function is to help other beings do the same. Thirdly, tht Buddhas have achieved their goal of unsurpassable and perfect enlightenment and helped others to do likewise. Finally, they tell others truth- fully the meaning of what they themselves have realized because great sages are not hindered when they give their teachings.
[250] There are examples for the different fearlessnesses. A lion in the forest is never afraid because he knows he is the strongest animal and is therefore is never worried about meeting other wild animals. In the same way, wherever or among whatever beings the Buddha finds himself, he will always remain fearless. His skills will always remain the same because at no point will he ever have any doubts about his ability to teach because he knows what he says is true. He will also never be disturbed by feelings of hope or fear about having disciples.
The 18 Distinctive Qualities
[251] The 18 qualities are divided into three groups--those qualities related to behavior, those related to understanding, and those related to activity. The first six qualities are concerned with the Buddha's physical behavior. Whenever. the Buddhas do something, it is impossible for it to be adulterated by a mistake. Most of
? the time the arhats will act very correctly, but sometimes they make a mistake. So this is why correctness is a distinct quality of the Buddhas not shared by anyone else. The second quality is related to the speech of the Buddhas who do not speak in a meaningless or useless way. The third quality is related to the mind of the Buddhas whose mindfulness never decreases. Ordinary beings and even arhats will forget from time to time but it is totally impossible for the Buddhas to ever forget anything. The fourth quality is related to the Buddha's mind which rests in meditation all the time. The fifth quality is that the Buddhas never thought of deceiving others. The whole time they're in a loving disposition, a very truthful disposition, without being encumbered by uncompas- sionate thoughts. The sixth quality of Buddhas is that they never act casually without first examining very carefully how to act so they are never frivolous in their actions.
[252] The next six qualities arc qualities of under- standing. The seventh quality is that Buddhas do not suffer any diminution of their aspiration to benefit beings. The eighth is that there is never any decrease of their diligence. Ninth, there is never any decrease of their memory. Tenth, there is never any degradation of their understanding. Eleventh, there is never any change in their perfect liberation. Twelfth, they never lose their perception of perfect jnana.
[253] The third group of qualities are the qualities of actions. These deeds are again subdivided into three distinctive qualities of activity and the three distinctive qualities of jnana. Buddha activity means that whenever Buddhas act, their physical actions are preceded and followed by jnana. Likewise, their speech and their
? thoughts are also preceded and followed by jnana. None of the actions of the Buddhas are done without great care or without a very precise examination of the situation. Before they act, they see the outcome with their jnana and act accordingly. After the action has been accomplished, the Buddhas will accompany it with their jnana to make sure that it was properly completed.
The three qualities of jnana of the Buddhas are com- pletely unhindered by past, present, and future. This means there are no emotional or cognitive obscurations to hinder their practice. It is completely free and fluid and can know everything without hindrance.
The Function o f 18 Qualities
[254] For the great sages there are six qualities of behavior--making no mistakes, no chatter, no forget- fulness, no mental agitation, no random thoughts, and no casual action. There are the six qualities of realization--no decrease of aspiration, diligence, memory, perfectly pure prajfia, perfect liberation, and having the jnana of liberation which sees all aspects of the knowable. Three qualities pertain to the Buddha's activity and three pertain to jnana. [255] The Buddhas have realization of these 18 qualities
which makes it possible for them to turn the wheel of dharma, have great compassion, and overcome all defile- ments'. Because of this they can perfectly and fearlessly turn the wheel of dharma.
[256] These 18 qualities are compared to space. The elements of earth, water, fire, and air have their own characteristics. Earth is solid, water fluid, air moving, and fire hot and burning. These qualities of the elements are
? unlike those of space because space allows things to take place in it. In the same way, the 18 distinctive qualities are only possessed by the Buddha. Ordinary beings do not have the special distinctive qualities of a Buddha anymore than the Buddhas have the faults of ordinary beings.
The 32 Qualities o f Maturity
The qualities of maturity are expressed by the 32 marks of the Buddha. They're called the beautiful marks or marks of excellence because they are special attributes of Buddha- hood. They are also called the qualities of maturity because they are the result of the long process of gathering virtue along the path.
[257] The first mark is that the Buddha's feet are perfectly level and bear the mark of a thousand spoked wheel (Skt. dharmacakra). This signifies that while the Buddha was on the path he had taken and observed the vows properly, had respected his teachers, and had gathered a great deal of virtue. The second mark is that his feet are very wide and their ankles are not visible. This indicates that he had practiced all the aspects of virtue to a very high degree. The third mark is his fingers and toes are long and this signifies that the Buddha while on the path protected beings who were about to be killed and saved them from death. The fourth mark is the digits of his hands and feet are connected by a web signifying that whenever the Buddha was with people who were disagreeing, he tried to bring them together.
[258] The fifth mark is his skin is very soft and smooth like a youth which is the sign that while on the path the Buddha gave many clothes and food away to other people.
? The sixth mark is that his body has seven elevated pans corresponding to the two tops of the feet, the tops of the hands, the shoulders, and the back of the neck. So there are seven parts that are nicely rounded and elevated which came from having given food and drink to other beings while practicing the path. The seventh mark is his calves are like those of an antelope meaning that they are very strong, solid, and muscular signifying that during the path he learned all the aspects of the five branches of Buddhist knowledge. The eighth sign is that his private parts are sunk into recesses as an elephant's signifying that the Buddha always kept a person's secrets and did not tell them to others.
[259] The ninth mark is that his torso is like a lion's meaning it is very majestic and wide. This signifies that the Buddha had looked after others with great care and concern and practiced virtue himself with great perseverance. The tenth mark is that his clavicle is not hollow, but filled in with flesh with no spaces in between the two bones. This signifies that on the path the Buddha was very generous particularly to the sick by giving them medicine. The 11th mark is the tops of his shoulders are nicely rounded signifying that on the path the Buddha used
proper speech by speaking only appropriately and kindly and protected others from fear. The 12th mark is his arms are soft, round, and very smooth and even. This signifies that on the path the Buddha was always a friend for others helping them as diligently as possible.
[260] The 13th mark is that his arms are very long, reaching the level of his knees, showing that on the path whenever someone came to ask for something, the person's expectations were always completely fulfilled. The 14th
? mark is that the Buddha's body is perfectly pure and surrounded by a bright aura showing that on the path the Buddha made relentless efforts to practice the ten virtues. The 15th mark is that there are three lines on his neck which make a picture of a conch shell signifying the special ability of the Buddha to teach the 84,000 aspects of the dharma. This also represents the fact that on the path the Buddha always served the sick and nursed them and gave them medicine. The 16th mark is that the cheeks of the Buddha are like those of a king of beasts (lion) showing that the Buddha didn't chatter uselessly and always endeavored to lead other beings to practice what was good and wholesome.
[261] The 17th mark is the Buddha has 40 teeth with 20 in the upper and 20 on the lower jaw. This shows that on the path the Buddha had the same attitude towards all beings treating all with equal kindness because all beings were once our parents. This sameness of attitude is symbolized by the same number of teeth and is because the Buddha never said any harsh words to anyone. The 18th mark of the Buddha is that his teeth are perfectly clean and beautifully aligned signifying that the Buddhas always brought others into harmony and what Buddhas said was always the truth. The 19th mark is the Buddha's teeth are
completely immaculate and even so not one of his teeth is longer than others. This signifies that while on the path, the Buddha gave away his possessions and made his living honestly without any deceit. The 20th mark is that the canine teeth of the Buddha are perfectly and completely white showing that on the path all their physical, verbal, and mental actions were perfectly honest and straightforward.
? [262J The 21st mark is that the Buddha's tongue is long and endless and inconceivable indicating that the Buddha has the ability to speak the dharma which is of a very profound meaning. This particular mark is the sign that on the path the Buddha spoke softly and never said anything coarse. The 22nd mark is that the Buddha had a perfect faculty of taste meaning that whenever he comes into contact with food it produces the most exquisite taste. This is because the Buddha always gave those who were in need remedies that were agreeable and good for them. The 23rd
mark is the Buddha has a voice as sweet as the kalavinka bird which has a beautiful song. During the path the Buddha always spoke in a very soft, smooth voice that always said what is true and relevant and pleasant to beings who heard it.
[263] The 24th mark is the Buddha's eyes are pale and delicate like blue lotuses. This shows that while on the path the Buddha treated people as though they were his only sons just as a mother has the greatest love for her only son. The 25th mark of the Buddha is that his eyelashes are as handsome as those of an ox meaning they arc very long and nicely separated. This signifies the Buddha's absence of fcnger in the practice of the path and that he never behaved hypocritically. The 26th mark is the Buddha's face is very clear, white, and beautiful. During the path the Buddha always showed the greatest respect for special beings like other bodhisattvas and always praised them
with great reverence. Also he has an immaculate white urna hair which is a very fine hair between his eyebrows. The 27th mark is that Buddha has a mound on his head and one cannot see the end of that mound meaning that on the path, the Buddha had great reverence for his guru and other
? teachers and bodhisattvas. Literally, it says that he carries other bodhisattvas on his head which is a sign of greatest respect. The 28th mark is that the skin of the Buddha is pure and fine. This indicates that on the path he always strove to do good because his mind was very manageable. The 29th mark is his skin is the color of gold which is the sign of having served the Buddhas and made offerings to them in all possible ways during the practice of the path. [264] The 30th mark of the Buddha is that the hairs of his body are very soft and fine with one coming out of each pore and curling to the right and towards the top of the body. This signifies the great manageability of his mind
and his great efforts in the practice of virtue during the path. The 31st mark is that the Buddha's hair is impeccable and has a slighdy bluish tinge like a deep blue jewel. This signifies the Buddha was always very kind and loving towards everyone. The 32nd mark is the Buddha's body is perfectly proportioned and is compared to the roundness of a banyan tree. This shows that the Buddha went to different places where he practiced meditation and led
other beings onto the path of meditation.
[265] Finally, it is said that the Buddha has a firm body
and the strength of NarSyana8 which is a general quality of his whole body and not a mark. This signifies the great respect that the Buddha always showed to other Buddhas and bodhisattvas on the path and the praises that he offered them. These 32 marks and the 64 qualities are explained in this same order in the Jewel Sutra (Ratnadarikasutra).
? NSrayana refers to the Indian god Vishnu.
? Examples o f the Qualities
[266] The form of the Buddhas is compared to the autumn moon in a cloudless sky. This example has been used before in connection with the form kayas. Here the pure disciples of the bodhisattvas are compared to a lake of pure water. The reflection of the moon in pure water is very clear showing all the qualities of the moon. In this way, the bodhisattvas can see the Buddhas directly in their mandala so that they see the sambhogakaya b<dy with all the marks and signs of perfection. However, ordinary beings and SrSvakas do not see this sambhogakaya.
[267] There arc four sets of qualities of the Buddha. First are the ten powers of the Buddha which are called this because they can defeat and destroy all obscurations and cannot be harmed by this negativity. These powers are compared to a vajra because a vajra is made of a substance that has the power to destroy anything else and cannot be harmed by anything.
[268] The next set of qualities are the four fearlessnesses. Fearlessness means the Buddha never has the feeling that he cannot understand something or becomes discouraged. This is compared to a lion because a lion is unafraid of other animals. In the same way, the Buddhas never have any doubt or think, "Will I know this? " or "Maybe I will make a mistake. "
The third set is the 18 distinctive attributes of the Buddha which are compared to space. These qualities belong to the Buddha and no one else because space has few qualities in common with the other elements.
The fourth set of qualities represents the two form kayas and the 32 marks of the Buddha and these are
? compared to the reflection of the moon in water. When the moon is in the sky, it doesn't think "I will reflect in the water. " In the same way, buddha activity occurs when the time is ripe and manifests spontaneously without any conscious thought.
[269] The ten powers are divided into three groups with the first six powers representing a vajra vanquishing cognitive obscurations. These are the knowledge of appropriateness, full fruition of actions, degree of intelligence, different temperaments, different wishes, and the path that leads everywhere. The next three powers destroy meditative obscurations. These are the power of meditative stability, remembering former states, and divine vision. These three are like a vajra because they destroy the hindrances to meditative balance. Finally, the last power destroys the fine subconscious traces left behind. This last power is the one whereby the Buddha knows that all
defilements have been totally pacified.
[270] The obscurations are also represented by an example. The cognitive obscuration is compared to thick armor which is pierced by the vajra of the Buddha's first six powers.
The immediate result of these teachings of the nirmanakaya leads beings onto the path to peace and brings, them into the fold of the hinayana. After that, the Buddha gives them the absolute meaning of the teachings and places them onto the mahayana path.
? The third aspect of buddha activity is enlightenment. When beings have reached the pure eighth, ninth, and tenth bodhisattva levels, the Buddha makes a prediction of their future enlightenment. He will say, "Later on in such and such a time cycle (Skt. kalpa), you will become a Buddha with the name of so and so, and have disciples by the names of so and so, your teachings will endure for such and such duration of time, and your buddha field will be called such and such. "
How the Kayas are Grouped
[227] The kayas of the Buddha are the dharmakaya, sambhogakaya, and the nirmanakaya. The dharmakaya is the most difficult to understand because it is beyond the four extremes and the eight mental fabrications.
The sambhogakaya has the quality of great power. The nirmanakaya, on the other hand, expresses itself with respect to what beings need. When the nirmanakaya manifests in a given place, all the beings who live in that place won't necessarily enter the dharma. However, when the sambhogakaya teaches in a given buddha field, all the beings there enter the dharma because they are already very close to the final realization. The sambhogakaya, in effect, teaches the final realization and is extremely powerful because it talks continually about the absolute meaning of things.
The nirmanakaya expresses the teachings in a way that beings can relate to it and teaches more relative than absolute meaning. This is why the nirmanakaya appears in forms that are actual experiences of beings.
[228] To summarize, the dharmakav. i is the depth, the very expression of the dharmadhatu. The sambhogakaya
? represents the vastness of buddha activity which is all- powerful. And the nirmanakaya represents greatness of nature which means it has great compassion that makes it possible for buddha activity to express itself in ways beings can relate to. The buddha kayas can also be divided into the dharmakaya which expresses the true nature of
things and the other two form kayas. The sambhogakaya and the nirmanakaya are called the form kayas because they are the ones people can actually see and relate to. However, these two form kayas are always present in the dharmakaya in the same way that visible objects are present in space.
7. Permanence
[229] The very nature of enlightenment is changeless, im- mutable and will be explained using ten different reasons --seven for the form kayas and three for the dharmakaya. The dharmakaya has the permanence of nature, the sambhogakaya the permanence of continuity, and the nirmanakaya the permanence of uninterruptedness. The first reason for permanence of the kayas is due to endless conditions which means that Buddhahood can be achieved
through a combination of many different causes. One condition for realizing Buddhahood is the accumulation of virtue by practicing the six paramitas. The other condition is the accumulation of insight which is done through meditation. When these two accumulations have been completed the two form kayas will manifest as the result of these endless causes and will be able to manifest permanently to all different beings: the sambhogakaya with its permanence of continuity and the nirmSnakaya with its
permanence of being uninterupted.
? The second reason for the permanence of the kayas is the inexhaustible number of beings and buddha activity will be around as long as there are beings. However, the number of beings is so inexhaustible that the form kayas will always have to manifest in order to help them. If one being has been liberated, there are still many, many other beings to liberate.
The third reason for the permanence of the form kayas is the great compassionate love of the Buddha. If the Buddhas weren't continually inspired by compassion, their activity would stop. However, the Buddhas have non- referential compassion so their activity goes on all the time as a mother always has love for her only son.
The fourth reason is miraculous cause. Even if the Buddhas had compassion, if they didn't have the power to make this activity possible, then it wouldn't take place. But the Buddhas have miraculous powers so that they can continually help with whatever is necessary for the good of beings. The fifth reason for the permanence of the form kayas is that the Buddhas have realized the sameness of samsara and nirvana and do not see themselves defiled and polluted by samsara when helping beings in samsara. The sixth reason is that they possess the untainted happiness. And the seventh reason is that they have mastery over all qualities.
The next three reasons express the permanence of the dharmakaya. The dharmakaya is permanent because the evil of death has been vanquished. Ninth is that the dharmakaya has no material essence. It is not of a conditioned nature, therefore it is permanent. The tenth reason is that the dharmakaya is the protector of the world and pervades everything. In more detail:
? [230] The first four reasons for explaining how the form kayas are constantly present in samsara and the last three reasons explain how they do not forsake samsara.
To begin, the form kayas are always present in samsara because the bodhisattvas hold the true dharma, having devoted their bodies, lives, and resources to this for aeons. The form kayas manifest due to endless causes which are all the virtuous actions done by the bodhisattvas for endless aeons.
The second reason for permanence is that the Buddhas act for the benefit of all beings. They do not work for just their own countrymen, relatives, or disciples because when they began on the mahayana path, they took a vow to reach enlightenment for the sake of all beings.
[231] Since there is an inexhaustible number of beings to be liberated from samsara, the form kayas are permanent. However, if the Buddhas didn't have compassion, this activity would stop at a certain point. Inspired by this compassion, they are constantly helping beings so that they manifest continuously. Fourth, even if the Buddhas were willing to help, if they did not have the power to help, no buddha activity could take place. The Buddhas, however,
possess full miraculous powers so that they can help beings in whatever way needed.
[232] The form kayas are permanent because the Buddhas do not forsake samsara for three reasons. If the Buddhas saw samsara as bad and nirvana as good, they would be inclined to give up samsara and achieve nirvana. This would be an obstacle to the accomplishment of buddha activity to help other beings. However, they
possess perfect knowledge so they understand fhe inseparability of nirvana and samsara and therefore
? manifest continually in samsara to help beings. The Buddhas also do not forsake the world because they possess the supreme bliss of samadhi. Even though the Buddhas could see the inseparability of samsara and nirvana, if they had to undergo terrible sufferings in samsara, after a time they wouldn't be able to bear it. However, instead they experience the supreme bliss of meditation (samadhi).
[233] If the Buddhas saw the inseparability of samsara and nirvana but still had karma and obscuration, then from time to time they would experience the suffering of samsara again. This would become an obstacle to their helping beings and would eventually render them powerless. So the third reason that the form kayas are permanent is that since they are not polluted by worldly impurities, they can remain permanently in the world to help beings.
The first of four reasons that the dharmakaya is permanent is that it is immortal. In samsara, one has to experience birth which implies sickness, old age, and death. But in Buddhahood there is no longer any death because the causes of death have been removed. The Buddhas have totally eradicated all obscurations which frees them from karma and therefore places them beyond the reach of death.
[234] Secondly, the nature of dharmakaya is uncreated. From the beginning of time Buddhahood was free from birth, old age, sickness, and death. The Buddhas have realized this uncreated true nature by perceiving it as it is and made it manifest just as it is. This nature is perfectly at peace and beyond all conditioned phenomena. This original uncreatedness of the true nature is manifested in
? Buddhahood and that is why Buddhahood is permanent. The third reason is Buddhahood constitutes a permanent refuge for those who are without help. Why is
this? Beings are subject to impermanence, suffering, and dangers; but when the ultimate realization is achieved all these characteristics vanish. So the one who embodies freedom from impermanence becomes the protection for all beings who are still subjected to change.
[235] The form kayas do not have the same permanence of nature. As their name indicates they take form and as soon as there is form there is no longer the characteristic of uncreatedness. So they are not permanent in nature and are not free from impermanence. However, the sambhogakaya has the permanence of uninterruptedness because it has the five definite characteristics which it manifests so the buddha field where the sambhogakaya is manifesting can never change. And the sambhogakaya itself never passes away, so it has the permanence of unceasingness.
The nirmanakaya has the permanence of continuity. A Buddha comes and gives his teaching and then passes away, but his or her buddha activity doesn't stop. This nirmanakaya form will begin in another place so that buddha activity is going on continually.
8. Inconceivability o f Enlightenment
[236] Enlightenment is inconceivable for six reasons. First, it is inconceivable because it is ineffable which means that the qualities of enlightenment cannot be described in words. Second, it is the ultimate truth. The Tibetan word for "relative truth" or reality is kunzop. The syllable kun means "all," and indicates that these objects
? can be apprehended by all (rather than just extraordinary) beings. The second syllable zop means "false. " Everyone perceives these things in a false way. Enlightenment consists of the ultimate truth which is the absolute truth or the way things truly are. Third, it is not the object of intellectual investigation because it is beyond the four extremes and eight conceptual fabrications. Fourth, it is beyond comparisons so one cannot find any examples to describe it. Fifth, it is peerless, being the highest possible quality so that one cannot find anything with which to compare it with. Sixth, it is neither conditioned existence nor the peace of the arhats. In more detail:
[237] Enlightenment is inconceivable because it is ineffable. "Ineffable" means that it cannot be expressed in words. Ordinary objects of the relative world, say a pillar or a bowl, one can describe it in words. If an object car be represented by words, it can also be conceived by mind. However, Buddhahood cannot be described by words so it cannot be fully understood by mind. It is ineffable because it is the ultimate truth. All ordinary objects have sound, taste, smell, etc. and can be apprehended by means of names, symbols, and descriptions of existence and so on. Enlightenment, however, cannot be described in words because it is beyond the four extremes and eight
conceptual fabrications. All one can do is to describe what it is not.
Enlightenment is the ultimate truth and it cannot be in- vestigated intellectually. If one wants to investigate an object, one would have to apprehend it intellectually either directly or through deductive reasoning. To investigate intellectually, one has to use reason and to use reason one has to rely on terms of comparison. Since enlightenment is
? peerless there's nothing that could be compared to it. And if one cannot make any deductions, one cannot make any inferences about enlightenment because it is not comprised of samsara or nirvana. Therefore there is nothing that could compare to it.
[238] Besides these first six reasons of the inconceiv- ability of Buddhahood there are two specific characteristics of Buddhahood. The specific quality of Buddhahood is that it never abides in samsara or in the selfish peace of the arhats. It is nonabiding because it has no concept of the qualities of nirvana or the defects of samsara. The seventh and eighth reason for the inconceivability of enlighten- ment, therefore, is nonabiding and having no concept of the faults of samsara.
[239] There are five reasons for the inconceivability of the dharmakaya. The dharmakaya is ineffable, it consists of the ultimate truth, it is not the object of intellectual investigation; it is beyond comparisons; and it is peerless. The dharmakaya therefore is extremely subtle, and being so subtle, it cannot be comprehended by mind, ideas, or concepts. The sixth reason is that it is comprised of neither
conditioned existence nor selfish peace. There are two more reasons for this: not dwelling in samsara or nirvana and not having any thought of the defects of samsara. Since the seventh and eighth reasons are not part of the object of the phenomena present in any of these levels of existence, they are also not conceivable by mind.
[240] In summary, the Buddhas have unsurpassable qualities: unsurpassable knowledge of their jnana, unsur- passable compassion which is the power to help. They ate beyond all descriptions so Buddhahood which has been described in terms of eight points up to now is, in fact,
? beyond all descriptions. The Buddhas are also called the "spontaneously present ones," meaning Buddhahood is not created by anything else or dependent upon something external. They appear by themselves continually and they realize their own Buddhahood. When these spontaneous present ones reach enlightenment, this is the last point on their journey. They begin with making a resolution to reach Buddhahood for the sake of all beings. When they have reached enlightenment, this is also the final point in terms of refuge and the final goal of every being. So this final point of arrival is inconceivable for all beings. Even for bodhisattvas on the tenth level, it is inconceivable. So it is even more inconceivable for bodhisattvas on lower levels, not to mention ordinary beings.
? CHAPTER 9
The Qualities of Buddhahood
The Qualities in Terms o f the Kayas
[241] The qualities of enlightenment will be expressed in terms of the two kayas with the qualities of value for oneself corresponding to the absolute truth and the dharmakaya and the qualities that are of value for others corresponding to relative truth and the two form kayas. The qualities of value for oneself are related to the quality of freedom and the qualities of value for others related to the
qualities of maturity.
The qualities of freedom can be compared to the sun
appearing from behind the clouds. An unobscured sun is free from clouds and not a creation of the clouds because once the clouds have been removed, the sun becomes visible again. In the same way, the twofold jnana of the Buddha is not the result of cognitive and emotional obscurations because once the jnana is free from impurities, it manifests as full knowledge of how-it-is and variety.
The qualities of maturity began in the past when the bodhisattva had to gather the accumulation of virtue and the accumulation of insight. Through the practice of these two accumulations all the various qualities matured which gave rise to the form kayas resulting in the 32 qualities of
? maturity and 32 qualities of freedom of Buddhahood.
[242] The ground for acquiring fulfillment for oneself is the ultimate kaya in which all thoughts have been eliminated and all the good qualities of Buddhahood have been fully developed. If the ground were only a relative kaya, it would automatically involve impermanence; therefore it could not provide a constant basis for the
qualities. The ultimate kaya, however, is unchanging so it can provide the best basis for fulfillment for oneself and others. It is said therefore that the symbol kayas of the great sages are the ground of the greatest possible good for beings. "Great sages" is a name for the Buddhas. The phrase in Sanskrit is rishis meaning someone who is very straight forward, honest, and speaks only the truth. It can be used for nonBuddhists or arhats but in this context it is used for the Buddhas. The phrase "symbol kayas" mean that the Buddhas express themselves in symbolic form in
relative reality for the best value for beings.
[243] The first kaya, the dharmakaya, represents fulfillment for oneself: it has 32 qualities of freedom which include the ten powers, the four fearlessnesses, and the 18 distinctive qualities. They are called qualities of freedom because the dharmakaya is free from all obscurations.
The two form kayas exist in the relative level of reality and arc represented by the qualities of a perfect being. The Buddha manifests in the form kayas so he can be visible to other beings and adopt the most perfect form of all 32 marks and 80 signs. These marks and signs are the fruition of all the virtue that had been accumulated on the path when the Buddhas were bodhisattvas.
? The 32 Qualities o f Freedom
[244] The qualities of freedom are compared to different things. The ten powers are compared to a vajra. A vajra cannot be destroyed or defeated by anything else and in the same way, the ten powers of the Buddha can defeat everything else by cutting through all ignorance. The four fearlessnesses of the Buddha are compared to a lion because a lion is naturally intrepid. A lion hasn't any fear because he knows he is the strongest animal in the forest and no other animal would even think of attacking him. In the same way the Buddha is not afraid of anything because he has seen the true nature of everything and will not make a mistake and fear that someone will prove him wrong. The 18 distinctive qualities of the Buddha are compared to space. One can mix the other elements such as earth and water, air and fire, but space cannot be mixed with any
other element because it has characteristics different from any of the other elements. In the same way the attributes of the Buddha are distinctive and are not the same as those of other beings.
Finally, the two kayas are compared to a reflection of the moon in water. The Buddha is the dharmakaya and he manifests in the two form kayas to help other beings with no thought of doing so. In the same way, the moon reflecting in the water doesn't think, "I must shine on the water" and the reflection doesn't think, "I am here because the moon is shining. " It is just the presence of the moon in the sky and the presence of water on the ground that make a reflection possible. In the same way, the two form kayas
are not the result of the dharmakaya thinking, "I must manifest in the form kayas" or the form kayas thinking, "T am created by the dharmakaya. "
? The Ten Powers
[245] The first power of the Buddhas is perfect knowledge of the appropriate and inappropriate. When bodhisattvas make the commitment to reach enlightenment for the sake of all beings, they don't abandon this commitment. Ordinary beings, however, make promises and after a time may break them and perhaps later keep them again. But the power behind the knowledge of appropriateness becomes a very firm commitment that is never abandoned and allows the Buddhas to know the cause of any given situation or any action. The Buddhas know what should bring a particular effect and what is due to a certain cause. For instance, they know that every virtuous action will have a pleasant result and every nonvirtuous action will eventually result in a painful outcome.
The second power of the Buddhas is knowing the fruition of actions which means fully understanding the workings of karma. This power comes from having paid great attention to the law of karma while practicing on the path and in trying to help others understand karma. For example, an arhat wouldn't know the cause of the blue and yellow color on a peacock's feather, but the Buddha would know exactly what action gave rise to that particular effect.
The third power is knowing the degree of intelligence of persons. On the path bodhisattvas taught persons according to their level of understanding. They could see that some had very great diligence, others not; some were very intelligent, others not. Accordingly, bodhisattvas gave teachings that were suitable for the pupils at the appropriate level.
? The fourth power is knowing the various temperaments of beings. The bodhisattvas on the path saw the different dispositions and temperaments of beings.
They saw that some were influenced mostly by anger, so they taught them the remedy for anger. Others had a major problem with desire, so they taught the remedy for desire. Still others were mostly obscured by ignorance. Some had too many thoughts and received yet another remedy. When bodhisattvas reached Buddhahood, they then had the full knowledge of the temperaments of beings.
The fifth power is the knowledge of the interests of beings. The bodhisattvas knew that some persons were attracted to the hxnaySna and others were more interested in the mahayana. They knew that some were attracted to the practice of generosity, while others preferred to practice discipline, and still others preferred meditation. Since they knew exactly what each being preferred practicing, they knew exactly the wishes and interests of all beings when they became Buddhas.
The sixth power is the knowledge of the path which leads everywhere. On the path as a bodhisattva they became familiar with all levels of practice of all the yanas. As a result they could see that the various paths lead to the different states of samsara and nirvana and see the path that leads to less suffering, the path that leads to immediate happiness and the path of eternal happiness. This familiarity with all yanas on the path results in the Buddha's knowledge of the path that goes everywhere. [246] The seventh power is knowing meditative stability
without any defilement. The Buddhas know what is true and false meditation because while they were practicing the path they emphasized meditation in their practice and
? learned the correct way of meditating. They also learned the mistakes that could arise and how to eliminate these mistakes.
The eighth power is remembering former states. The Buddhas can remember clearly all their former states in samsara--not just one or two lifetimes, but all the lifetimes since the beginning of samsara. This is a power that comes from their practice on the path. They took every oppor- tunity to practice virtue no matter how small and as a result it gave them the power of remembering former states.
The ninth power is divine vision which means that the Buddhas can see what is going to happen to beings in the future. They can see which birth a person is going to take, what kind of state they're going to. This power is the result of having looked after all beings with great compassion while practicing the path.
The tenth power is the knowledge of the purification of all impurities so the Buddhas know that impurities of any kind have been totally eliminated. If somebody were to have this feeling before reaching Buddhahood, it would be only an illusion because it is impossible for anyone except a Buddha to have eliminated all impurities and to know this with certainty. The arhats have only partial freedom from impurities. This power of knowing that all impurities have been pacified was gained on the path by having taught others the way to exhaust all impurities. For themselves it was gained by practicing meditation.
[247] These ten qualities are called powers because they're extremely powerful and they're compared to three analogies. They're compared to a vajra which can pierce armor, destroy walls, and fell the trees of ignorance. So ignorance representing three kinds of obscurations is
compared to armor, a solid wall, and to a very thick forest.
? The Four Fearlessnesses
[248] There are four fearlessnesses. First, the Buddhas are fearless because they can say that they have reached perfect purification with nothing more to purify. They can say they have perfect knowledge without any fear of contradiction because they know everything without exception. The cause of this fearlessness is that they were always ready to give teaching to whoever wanted them with the same loving consideration for all beings.
The second fearlessness is related to teaching other beings. The Buddhas have no fear that they may be con- tradicted by anyone. No one could ever prove the Buddhas to be wrong when they show the obstacles on the path.
The third fearlessness is that the Buddhas put into practice the removal of impurities through the five levels of practice and the complete 37 factors of enlightenment. The Buddhas are perfectly sure that the path can lead to enlightenment. They are not worried that anyone might contradict him because they know that the path being taught is the path that is complete and can provide complete enlightenment.
The second and third fearlessnesses are for the benefit of other beings. They are acquired on the path before the Buddhas actually became enlightened. On the path the bodhisattvas strive to act virtuously in all ways possible and to eliminate even very small impurities continuously. As a result they develop the two kinds of fearlessnesses of how to relinquish obscurations and to guide themselves on the correct path to enlightenment.
The fourth fearlessness is in respect to self. The Buddhas can state that they have overcome all impurities
? without being worried of anyone contradicting them because during the practice of the path they never had any pride when they were teaching other beings.
[249] What is the purpose or function of the four fear- lessnesses? Since the Buddhas know everything, the function of the fearlessnesses is to raise everyone to this level of knowledge. The second function is to help other beings do the same. Thirdly, tht Buddhas have achieved their goal of unsurpassable and perfect enlightenment and helped others to do likewise. Finally, they tell others truth- fully the meaning of what they themselves have realized because great sages are not hindered when they give their teachings.
[250] There are examples for the different fearlessnesses. A lion in the forest is never afraid because he knows he is the strongest animal and is therefore is never worried about meeting other wild animals. In the same way, wherever or among whatever beings the Buddha finds himself, he will always remain fearless. His skills will always remain the same because at no point will he ever have any doubts about his ability to teach because he knows what he says is true. He will also never be disturbed by feelings of hope or fear about having disciples.
The 18 Distinctive Qualities
[251] The 18 qualities are divided into three groups--those qualities related to behavior, those related to understanding, and those related to activity. The first six qualities are concerned with the Buddha's physical behavior. Whenever. the Buddhas do something, it is impossible for it to be adulterated by a mistake. Most of
? the time the arhats will act very correctly, but sometimes they make a mistake. So this is why correctness is a distinct quality of the Buddhas not shared by anyone else. The second quality is related to the speech of the Buddhas who do not speak in a meaningless or useless way. The third quality is related to the mind of the Buddhas whose mindfulness never decreases. Ordinary beings and even arhats will forget from time to time but it is totally impossible for the Buddhas to ever forget anything. The fourth quality is related to the Buddha's mind which rests in meditation all the time. The fifth quality is that the Buddhas never thought of deceiving others. The whole time they're in a loving disposition, a very truthful disposition, without being encumbered by uncompas- sionate thoughts. The sixth quality of Buddhas is that they never act casually without first examining very carefully how to act so they are never frivolous in their actions.
[252] The next six qualities arc qualities of under- standing. The seventh quality is that Buddhas do not suffer any diminution of their aspiration to benefit beings. The eighth is that there is never any decrease of their diligence. Ninth, there is never any decrease of their memory. Tenth, there is never any degradation of their understanding. Eleventh, there is never any change in their perfect liberation. Twelfth, they never lose their perception of perfect jnana.
[253] The third group of qualities are the qualities of actions. These deeds are again subdivided into three distinctive qualities of activity and the three distinctive qualities of jnana. Buddha activity means that whenever Buddhas act, their physical actions are preceded and followed by jnana. Likewise, their speech and their
? thoughts are also preceded and followed by jnana. None of the actions of the Buddhas are done without great care or without a very precise examination of the situation. Before they act, they see the outcome with their jnana and act accordingly. After the action has been accomplished, the Buddhas will accompany it with their jnana to make sure that it was properly completed.
The three qualities of jnana of the Buddhas are com- pletely unhindered by past, present, and future. This means there are no emotional or cognitive obscurations to hinder their practice. It is completely free and fluid and can know everything without hindrance.
The Function o f 18 Qualities
[254] For the great sages there are six qualities of behavior--making no mistakes, no chatter, no forget- fulness, no mental agitation, no random thoughts, and no casual action. There are the six qualities of realization--no decrease of aspiration, diligence, memory, perfectly pure prajfia, perfect liberation, and having the jnana of liberation which sees all aspects of the knowable. Three qualities pertain to the Buddha's activity and three pertain to jnana. [255] The Buddhas have realization of these 18 qualities
which makes it possible for them to turn the wheel of dharma, have great compassion, and overcome all defile- ments'. Because of this they can perfectly and fearlessly turn the wheel of dharma.
[256] These 18 qualities are compared to space. The elements of earth, water, fire, and air have their own characteristics. Earth is solid, water fluid, air moving, and fire hot and burning. These qualities of the elements are
? unlike those of space because space allows things to take place in it. In the same way, the 18 distinctive qualities are only possessed by the Buddha. Ordinary beings do not have the special distinctive qualities of a Buddha anymore than the Buddhas have the faults of ordinary beings.
The 32 Qualities o f Maturity
The qualities of maturity are expressed by the 32 marks of the Buddha. They're called the beautiful marks or marks of excellence because they are special attributes of Buddha- hood. They are also called the qualities of maturity because they are the result of the long process of gathering virtue along the path.
[257] The first mark is that the Buddha's feet are perfectly level and bear the mark of a thousand spoked wheel (Skt. dharmacakra). This signifies that while the Buddha was on the path he had taken and observed the vows properly, had respected his teachers, and had gathered a great deal of virtue. The second mark is that his feet are very wide and their ankles are not visible. This indicates that he had practiced all the aspects of virtue to a very high degree. The third mark is his fingers and toes are long and this signifies that the Buddha while on the path protected beings who were about to be killed and saved them from death. The fourth mark is the digits of his hands and feet are connected by a web signifying that whenever the Buddha was with people who were disagreeing, he tried to bring them together.
[258] The fifth mark is his skin is very soft and smooth like a youth which is the sign that while on the path the Buddha gave many clothes and food away to other people.
? The sixth mark is that his body has seven elevated pans corresponding to the two tops of the feet, the tops of the hands, the shoulders, and the back of the neck. So there are seven parts that are nicely rounded and elevated which came from having given food and drink to other beings while practicing the path. The seventh mark is his calves are like those of an antelope meaning that they are very strong, solid, and muscular signifying that during the path he learned all the aspects of the five branches of Buddhist knowledge. The eighth sign is that his private parts are sunk into recesses as an elephant's signifying that the Buddha always kept a person's secrets and did not tell them to others.
[259] The ninth mark is that his torso is like a lion's meaning it is very majestic and wide. This signifies that the Buddha had looked after others with great care and concern and practiced virtue himself with great perseverance. The tenth mark is that his clavicle is not hollow, but filled in with flesh with no spaces in between the two bones. This signifies that on the path the Buddha was very generous particularly to the sick by giving them medicine. The 11th mark is the tops of his shoulders are nicely rounded signifying that on the path the Buddha used
proper speech by speaking only appropriately and kindly and protected others from fear. The 12th mark is his arms are soft, round, and very smooth and even. This signifies that on the path the Buddha was always a friend for others helping them as diligently as possible.
[260] The 13th mark is that his arms are very long, reaching the level of his knees, showing that on the path whenever someone came to ask for something, the person's expectations were always completely fulfilled. The 14th
? mark is that the Buddha's body is perfectly pure and surrounded by a bright aura showing that on the path the Buddha made relentless efforts to practice the ten virtues. The 15th mark is that there are three lines on his neck which make a picture of a conch shell signifying the special ability of the Buddha to teach the 84,000 aspects of the dharma. This also represents the fact that on the path the Buddha always served the sick and nursed them and gave them medicine. The 16th mark is that the cheeks of the Buddha are like those of a king of beasts (lion) showing that the Buddha didn't chatter uselessly and always endeavored to lead other beings to practice what was good and wholesome.
[261] The 17th mark is the Buddha has 40 teeth with 20 in the upper and 20 on the lower jaw. This shows that on the path the Buddha had the same attitude towards all beings treating all with equal kindness because all beings were once our parents. This sameness of attitude is symbolized by the same number of teeth and is because the Buddha never said any harsh words to anyone. The 18th mark of the Buddha is that his teeth are perfectly clean and beautifully aligned signifying that the Buddhas always brought others into harmony and what Buddhas said was always the truth. The 19th mark is the Buddha's teeth are
completely immaculate and even so not one of his teeth is longer than others. This signifies that while on the path, the Buddha gave away his possessions and made his living honestly without any deceit. The 20th mark is that the canine teeth of the Buddha are perfectly and completely white showing that on the path all their physical, verbal, and mental actions were perfectly honest and straightforward.
? [262J The 21st mark is that the Buddha's tongue is long and endless and inconceivable indicating that the Buddha has the ability to speak the dharma which is of a very profound meaning. This particular mark is the sign that on the path the Buddha spoke softly and never said anything coarse. The 22nd mark is that the Buddha had a perfect faculty of taste meaning that whenever he comes into contact with food it produces the most exquisite taste. This is because the Buddha always gave those who were in need remedies that were agreeable and good for them. The 23rd
mark is the Buddha has a voice as sweet as the kalavinka bird which has a beautiful song. During the path the Buddha always spoke in a very soft, smooth voice that always said what is true and relevant and pleasant to beings who heard it.
[263] The 24th mark is the Buddha's eyes are pale and delicate like blue lotuses. This shows that while on the path the Buddha treated people as though they were his only sons just as a mother has the greatest love for her only son. The 25th mark of the Buddha is that his eyelashes are as handsome as those of an ox meaning they arc very long and nicely separated. This signifies the Buddha's absence of fcnger in the practice of the path and that he never behaved hypocritically. The 26th mark is the Buddha's face is very clear, white, and beautiful. During the path the Buddha always showed the greatest respect for special beings like other bodhisattvas and always praised them
with great reverence. Also he has an immaculate white urna hair which is a very fine hair between his eyebrows. The 27th mark is that Buddha has a mound on his head and one cannot see the end of that mound meaning that on the path, the Buddha had great reverence for his guru and other
? teachers and bodhisattvas. Literally, it says that he carries other bodhisattvas on his head which is a sign of greatest respect. The 28th mark is that the skin of the Buddha is pure and fine. This indicates that on the path he always strove to do good because his mind was very manageable. The 29th mark is his skin is the color of gold which is the sign of having served the Buddhas and made offerings to them in all possible ways during the practice of the path. [264] The 30th mark of the Buddha is that the hairs of his body are very soft and fine with one coming out of each pore and curling to the right and towards the top of the body. This signifies the great manageability of his mind
and his great efforts in the practice of virtue during the path. The 31st mark is that the Buddha's hair is impeccable and has a slighdy bluish tinge like a deep blue jewel. This signifies the Buddha was always very kind and loving towards everyone. The 32nd mark is the Buddha's body is perfectly proportioned and is compared to the roundness of a banyan tree. This shows that the Buddha went to different places where he practiced meditation and led
other beings onto the path of meditation.
[265] Finally, it is said that the Buddha has a firm body
and the strength of NarSyana8 which is a general quality of his whole body and not a mark. This signifies the great respect that the Buddha always showed to other Buddhas and bodhisattvas on the path and the praises that he offered them. These 32 marks and the 64 qualities are explained in this same order in the Jewel Sutra (Ratnadarikasutra).
? NSrayana refers to the Indian god Vishnu.
? Examples o f the Qualities
[266] The form of the Buddhas is compared to the autumn moon in a cloudless sky. This example has been used before in connection with the form kayas. Here the pure disciples of the bodhisattvas are compared to a lake of pure water. The reflection of the moon in pure water is very clear showing all the qualities of the moon. In this way, the bodhisattvas can see the Buddhas directly in their mandala so that they see the sambhogakaya b<dy with all the marks and signs of perfection. However, ordinary beings and SrSvakas do not see this sambhogakaya.
[267] There arc four sets of qualities of the Buddha. First are the ten powers of the Buddha which are called this because they can defeat and destroy all obscurations and cannot be harmed by this negativity. These powers are compared to a vajra because a vajra is made of a substance that has the power to destroy anything else and cannot be harmed by anything.
[268] The next set of qualities are the four fearlessnesses. Fearlessness means the Buddha never has the feeling that he cannot understand something or becomes discouraged. This is compared to a lion because a lion is unafraid of other animals. In the same way, the Buddhas never have any doubt or think, "Will I know this? " or "Maybe I will make a mistake. "
The third set is the 18 distinctive attributes of the Buddha which are compared to space. These qualities belong to the Buddha and no one else because space has few qualities in common with the other elements.
The fourth set of qualities represents the two form kayas and the 32 marks of the Buddha and these are
? compared to the reflection of the moon in water. When the moon is in the sky, it doesn't think "I will reflect in the water. " In the same way, buddha activity occurs when the time is ripe and manifests spontaneously without any conscious thought.
[269] The ten powers are divided into three groups with the first six powers representing a vajra vanquishing cognitive obscurations. These are the knowledge of appropriateness, full fruition of actions, degree of intelligence, different temperaments, different wishes, and the path that leads everywhere. The next three powers destroy meditative obscurations. These are the power of meditative stability, remembering former states, and divine vision. These three are like a vajra because they destroy the hindrances to meditative balance. Finally, the last power destroys the fine subconscious traces left behind. This last power is the one whereby the Buddha knows that all
defilements have been totally pacified.
[270] The obscurations are also represented by an example. The cognitive obscuration is compared to thick armor which is pierced by the vajra of the Buddha's first six powers.
