In the same way, when disciples
practice
the path of junction, they get to see the two kayas of the Buddha, (the vimuktikaya and the dharmakaya) without any obstruction.
Khenchen-Thrangu-Rinpoche-Asanga-Uttara-Tantra
The duration of these kayas represents permanence.
The actual nature is defined as being inconceivable.
Nature and Cause o f Enlightenment
[170] The nature of enlightenment represents purity and the cause of enlightenment are the conditions necessary to achieve enlightenment. Buddha essence is by nature clear light (Tib. osel) which means that by nature it is
completely pure. Even for ordinary beings buddha nature
? is pure in nature. When it manifests at enlightenment, it is free from incidental stains by the four particularities.
The first three particularities refer to the nature of enlightenment and the fourth to a causal condition for enlightenment. The first particularity is lucid clarity and is compared to the sun. The sun refers to the essence, and sky refers to the nature. This example of sun and space refers to the two facets of enlightenment. The sun refers to knowledge and sky refers to purity from all obscurations. This is parallel to the Tibetan word for the Buddha which is sang gay. Sang means "completely pure" referring to the purity aspect, while gay means "awakened" from the sleep of ignorance referring to the realization aspect.
The second particularity is purity which literally means "having relinquished all impurities. " The emotional and cognitive obscurations are compared to clouds covering the sun. The third particularity is possession of buddha qualities. The Buddha has all the qualities of freedom and the qualities of maturity which are not temporary, but eternal and unchanging. When one reaches Buddhahood there is a causal condition of both the nonconceptual and analytical jnana to make achievement possible. When Buddhahood is achieved, one has the knowledge of how-it- is (nonconceptual jnana) and variety (analytical jnana). At the level of a bodhisattva these two jnanas are already present and working but become fully developed in Buddhahood. The nonconceptual jnana functions during meditation when one obtains direct insight into the true nature of phenomena. Analytical jnana functions during post-meditation when one learns about the great variety of
relative phenomena. By means of these two aspects of jnana Buddhahood is achieved. In more detail:
? [171] The first particularity concerns the nature of enlightenment. Previously, this point was compared to the sun and sky with the sun representing the clarity of jnana and the sky representing the purity that comes from relinquishing all incidental impurities. Buddhahood is indivisible which means that it cannot be separated from the buddha nature. It is also perfectly pure, having the purity of nature and the purity of complete elimination of impurities. So this jnana is like the sun and this freedom from impurities is like space.
[172] The second point is that the qualities are in- separable from each other. It is said that the clear light is uncreated and the buddha essence is by nature clarity so this clarity is inherent. This clarity pervades all beings without any differentiation and these good qualities are greater than the number of grains of sand in the river
Ganges.
[173] Third, although impurities are actually nonexistent (void), they are present in ordinary beings like clouds covering the sun. Clouds appearing in the sky do not belong to the nature of the sky, but are only incidental to it. Similarly, the tarnish on a piece of gold is not part of the
gold; but something that can be removed because it isn't an intrinsic part of its nature.
Because these impurities are not part of buddha nature, they can be removed. These impurities are defined as non- existent, spreading everywhere, and being incidental. Similarly, clouds represent the two obscurations veiling buddha essence; when they are removed Buddhahood manifests in its full purity.
[174] The fourth point is that these obscurations can be removed by means of the two jnanas. The manifestation of
? buddha nature is similar to when the clouds have been removed, the sun is visible again. The emotional ob- scurations are hiding the liberation aspect and the cognitive obscurations are hiding the omniscient aspect of Buddhahood. These two jnanas of how-it-is and variety manifest gradually until they are fully matured to enlightenment. Knowledge of how-it-is develops from non-conceptual meditation on the nature of all phenomena understanding their void nature.
Post-meditation allows the jnana of variety to manifest showing what is relevant at the relative level (called the "vast" aspect of phenomena) and what belongs to the ultimate level (called the "deep" aspect of phenomena). This dispels the cognitive obscurations. So on the development of the path these two qualities become manifest so that the obscurations can be removed and Buddhahood can manifest.
3. Fruition ofEnlightenment
There are two logical ways fruition of enlightenment can occur. It can be created by something else or it can be the result of removing a covering. In the Uttara Tantra it says purification occurs by removing obscurations. If the qualities of the Buddha were acquired instead, they would be composite in nature and subject to change. However, they are originally present in the mind of a! ' beings and therefore can't be acquired.
[175] Freedom from the klesa of desire is compared to the simile of a lake covered by lotuses. Freedom from anger uses the simile of the moon freed from being eaten by Rahu (Rahu is a symbol for an eclipse). Freedom from ignorance uses the simile of the sun and clouds.
? [176] The nine examples of the previous chapter are, first of all, given to illustrate that Buddhahood is like the body of the Buddha, honey can be used after being taken away from the bees, kernels of the grains can be eaten once the husk has been removed, etc. In more detail:
[177] The purity achieved by nonconceptual and post- meditation jnana is the fruition of purification from emotional obscurations. This is described with three examples of a lake overgrown with lotuses, an eclipse, and clouds hiding the sun. When these are removed, one can see the pure waters of the lake, the full moon, and the sun respectively. In the same way, when the defilements are removed, one can see the buddha essence clearly without any emotional obscurations. Non-conceptual jnana, which
is the direct realization of the true nature of phenomena, makes it possible to remove these emotional obscurations. This jnana has no concept of how things are; it just perceives phenomena just as they are.
[178] When the cognitive obscurations are removed, one can achieve the supremely endowed buddha kayas. They are removed through the post-meditation jnana which perceives all phenomena in all their variety without confusion. So during meditation, one sees the true nonexistent character of everything directly and during post-meditation one sees the great variety of illusions in which beings are immersed. This particular post- meditation jfiana will erase the cognitive obscurations so that all the buddha kayas can manifest.
[179] The next point shows how the fruition of Buddhahood is free from the three poisons. In the example of the lake, persons are compared to lotuses and these "lotuses" are made pure from the silt of desire by the pure waters of meditation.
? [180] The second example is of the moon obscured by an eclipse. Normally, the moon's light is very bright, cooling, and soothing. During an eclipse it becomes reddish, then black, and is no longer beautiful and bright. Similarly, there is a very strong change that takes place when somebody is under the influence of anger. A very peaceful and loving person turns into an unkind person and develops the wish to hurt others when under the influence of anger. So this anger eclipses his natural good qualities. When someone is liberated from anger, it is like the full moon coming out of an eclipse.
[181] The third example compares freedom from ignorance to clouds before the sun. Ignorance doesn't exactly take the same form as other types of emotional instability. It isn't a violent feeling one has with anger or desire. It is more like an undertone, like something that's there all the time. Living in ignorance also doesn't bring much obvious suffering. Similarly, when clouds obscure the sun, the sun cannot perform its function of making flowers grow and crops ripen. In the same way, when one is obscured by ignorance, the light of prajna and jnana cannot shine and these qualities cannot develop to their fullness. When someone, however, is liberated from ignorance, the light of jnana can dispel the darkness that surrounds him and can radiate to all beings. This is why the great sun of Buddhahood can dispel the darkness of
ignorance of all beings.
The emotionally tainted obscurations are listed in the
Abhidharma as the ten basic and twenty secondary defilements. These are even further divided into the
obscurations that can be removed by insight and those that can removed by cultivation of insight. But they can also be
? summarized into the three poisons corresponding to the three examples just given. Sometimes these are also explained in terms of five poisons: attachment, aggression, and ignorance plus pride and jealousy. Jealousy, however, has the same nature as aggression; and pride is rooted in ignorance because it is the belief that one is more gifted or intelligent than other persons. So once these poisons have been removed, all the qualities of Buddhahood can manifest.
This detailed explanation of the freedom from the cognitive obscurations gives nine examples. First, Buddha- hood freed from the impurities is compared to the body of Buddha, because there is nothing else that could be used since the Buddha is matchless.
[182] Second, it is compared to honey because once Buddhahood has been achieved, it is capable of giving the taste of perfect dharma to all beings by providing them happiness.
Third, it is compared to a grain freed from the husk because once all the qualities are freed from the husk of ignorance, they can be tasted in all their goodness.
[183] In the next three examples, Buddhahood is com- pared to gold, a great treasure, and a tree. Buddhahood has a very pure nature since all the fleeting impurities have been removed and it is adorned by myriads of qualities. Because it has a wealth of qualities, it can remove the
poverty of all who are stuck in conditioned existence and who suffer from lack of intelligence, lack of faith, and lack of happiness. It can dispel the poverty of other beings by turning the wheel of dharma. Turning the wheel of dharma is not just short-term help; it's a way to achieve ultimate happiness through complete liberation. Buddhahood is
? compared to gold because of its natural purity. Because it dispels the poverty of all beings, it is compared to a great treasure. Because it will lead to perfect fruition, it is compared to a tree that grew out from a fruit.
[184] The last three examples show how Buddhahood, freed from the cognitive obscurations, has the nature of the three kayas. The dharmakaya is compared to a jewel because it is not made up of any other elements. It is also not of an illusory nature so it is compared to a statue made of precious substances.
The sambhogakaya is compared to the king of all beings (Cakravartin) in the womb of a poor and ugly mother. The sambhogakaya here is said to be the lord of all beings on earth. The sambhogakaya can help, protect, and look after all beings.
Finally, the nirmanakaya is compared to a precious statue inside its clay cast. It is compared to a very precious statue because it has a special quality of being like a wish- fulfilling gem. 6 When the Buddha appears in the world, the happiness of beings increases. So that is why it is com- pared here to a statue made of very precious substances, like the wish-fulfilling gem.
These nine examples are of Buddhahood freed from all the cognitive obscurations. Each set of three examples has a specific meaning also. The first three examples--of the Buddha liberated from the lotus, the honey taken from bees, and a kernel removed from its husk--illustrate the fruition of Buddhahood once the cognitive obscurations have been removed. Removing just the emotional
6 Rinpoche says that in previous times when karma was much better, the wish-fulfilling gem was an actual object which would produce what one desired.
? obscurations allows one to reach the state of arhats, srSvakas, or pratyekabuddhas, but one doesn't reach final Buddhahood. Cognitive obscurations must also be removed to attain Buddhahood. At enlightenment all the qualities of body, speech, and mind of the Buddha manifest. The body aspect manifests as in the example of when the Buddha is liberated from the lotus. His speech manifests when he begins giving the taste of the honey of
dharma to beings. His mind aspect manifests when the very essence, the kernel, is liberated from the husk.
The last three examples illustrate the ultimate realization which manifests in the form of the three kayas of the Buddha using the examples of gold, the treasure, and the great tree. Gold is naturally pure, a treasure is naturally plentiful, and a tree is the full manifestation of the fruit. So these are compared to Buddhahood which is the complete liberation from all obscurations.
4. Function ofEnlightenment
[185] There arc four qualities associated with the function of Buddhahood. It is not tainted by any defilements or remaining mental imprints. Second, it is all-embracing, which is connected to the knowledge aspect of Buddhahood. Third, it is indestructible, which is connected with the uncreated nature of Buddhahood. Fourth, it is the ground of everything. The first three refer to value for one's self and the fourth to value for others.
The first attribute of indestructibility is explained in four ways. It is indestructible because it has no old age, sickness, birth, or death. Being free from old age, it is eternal; being free from sickness, it is at peace; being free
? from birth, it is permanent; being free from death, it is immortal. The fourth attribute of Buddhahood being the ground of everything is illustrated by the Buddhas being compared to space7 because its nature is uncreated. Space is just there, it does nothing, but it provides the possibility for everything else to take place. In the same way, the Buddhas provide the space within which all the faculties of the realized ones can be experienced.
[186] The objects of the faculties of the realized ones are experienced in a pure way beyond the four elements. This refers to the pure form kayas of the Buddha which can be seen by those who are spiritually mature. The ears of the realized ones can hear the pure sounds of the mahayana dharma. Their olfactory senses can smell the very pure fragrance of the Buddha's perfect conduct. Their tongue can taste the flavor of the true dharma, really tasting its meaning. Because they've acquired great mastery of samadhi meditation, they can control their meditation and it brings them great bliss. This experience of bliss represents the pure experience of touch. They also have a mental experience of the true nature of everything. This is how the realized ones experience all sensations as pure. [187] In the ultimate sense, the tathagatas are like space
--space is void and at the same time it provides the possibility for everything to take place in it. The Buddhas are compared to space because of its uncreated and unchanging quality. In the same way, the Buddhas are uncreated and spontaneously present without any effort on their part. Their activity takes place to help other beings
7 Although translated as "space" this refers to the element of ether which is the substance which pervades everything in Aristolian mechanics.
? without any reason and they do not think in terms of having to help and doing something to help. The whole thing takes place spontaneously.
[188] These four points will be explained in detail in three parts. The first part is an explanation of how twofold value is achieved by means of the jnana of how-it-is and of variety. While bodhisattvas are practicing on the path, there is a gradual progression of the manifestation of the two
jnanas. In meditation nonconceptual jnana is present trying to understand the ultimate nature of phenomena. In post- meditation analytical jnana examines the variety of phenomena to understand its particularities. When these two jnanas are fully developed, they express themselves in the form of the two kayas of the Buddha which is actually part of the dharmakaya. One is known as the vimuktikaya which means the "embodiment of liberation. " The other is the dharmakaya or "embodiment of dharma. " The
vimuktikaya is attained from nonconceptual jnana which eliminates all obscurations.
The second jnana is full realization of phenomena re- presenting the clarity aspect of Buddhahood embodied by the dharmakaya. The dharmakaya is obtained as a result of the jnana of post-meditation. It is the analytical aspect of understanding of phenomena which finds its expression in the dharmakaya at fruition.
So enlightenment is divided into the vimuktikaya and the dharmakaya with the vimuktikaya representing the untainted qualities and the dharmakaya representing the qualities of all-pervasiveness because the dharmakaya pervades all phenomena. These kayas also have the quality of being uncreated and being indestructible in common.
? These three qualities of not tainted, all-embracing, and indestructible represent perfect fulfillment for oneself and have the power to achieve perfect fulfillment for others which is the fourth quality, the happiness of other beings. So the vimuktikaya and dharmakaya represent frlfillment for oneself and perfect fulfillment for others, insofar as they are the ground for all other qualities.
[189] When the defilements have been totally relinquished, Buddhahood becomes perfect fulfillment and all the very fine mental imprints have been totally removed. This contrasts to the sravakas or pratyekabuddhas because their mental imprints have not been removed. But all of these disappear completely and the quality of purity is represented by untaintedness.
[190] The second aspect of perfect realization represented by the dharmakaya is the all-pervading quality of jnana. Once all obscurations have been removed, the buddha jnana can pervade everything and is not hindered by misperceptions.
[191] The qualities of perfect purity and perfect realization represent untaintedness and all-pervasiveness respectively. Together they have the common quality of being indestructible. This indestructibility, already mentioned, has the characteristics of being eternal, at peace, permanent, and deathless.
[192] Enlightenment has the quality of indestructibility which is not shared by phenomena. Everything which is of a created or composite in nature undergoes aging, sickness, birth, and death. Destructibility manifests as decay corresponding to old age, drastic change corresponds to sickness, interruption corresponds to birth, in the form of the inconceivable change corresponds to death.
? [193] The quality of stainless intelligence is the ground for benefiting other beings because it is the basis of all virtuous qualities. Stainless intelligence is the buddha essence once all impurities have been removed and one's knowledge is fully developed. So at this point stainless intelligence is the ground of all qualities for all beings. The function of a person's capabilities and gifts is to provide him or her with the opportunity to do virtuous actions.
Therefore buddha nature is the basis of all virtuous qualities.
[194] For example, space is not the cause of form, sound, smell, taste, touch, or mental objects. It doesn't create them, but it provides the environment within which all these things can manifest so forms can be seen, sounds can be heard, etc.
In the same way, when disciples practice the path of junction, they get to see the two kayas of the Buddha, (the vimuktikaya and the dharmakaya) without any obstruction.
5. Endowments
[196] Buddhahood is inconceivable because it can only be understood by self-cognition jnana; it is permanent because it has no birth; it is eternal because it is free from aging; it is at peace because it is free from all the changes caused by sickness; it is changeless because it has no death; it is perfectly at peace because it is completely free from the karmic result of suffering; it is all-embracing because of the knowledge of variety; it is free from concept because of the knowledge of how-it-is; it is uninvoli/dd because it is free from the emotional obscurations; it i<<
completely unhindered because it is free from cognitive
? obscuration; it is free from coarse sensations because it is in the true sphere of meditation; it is invisible because it has no form; it is imperceptible because it has no characteristics; it is pure because by nature it is totally pure; and it is immaculate because it is free from all incidental stains.
[197] There are 15 qualities of Buddhahood which manifest in the vimuktikaya and the dharmakaya. The Tibetan word for "Buddha" is sang gay with sang meaning "awakened from the sleep of ignorance," and gay meaning "fully blossomed. " This shows the two facets of Buddha- hood which are purity and realization. These can also be found in the Tibetan words for "enlightenment" which is made up of the two syllables chang meaning "purified" and chub meaning "assimilated," or "taken in" or "internalized. " The first syllable shows the facet of enlightenment, of the complete liberation from all stains and this represents the vimuktikaya aspect. The second syllable refers to the realization aspect of Buddhahood, represented by the dharmakaya. The vimuktikaya and dharmakaya are of value for oneself and value for others respectively. In more detail:
[198] The first quality of enlightenment is inconceiv- ability which is explained first because it is the main quality that runs through all the other qualities of a Buddha. The true qualities of a Buddha cannot be really understood by anyone other than the Buddha himself. Other beings may have an idea of what Buddhahood is, but only a Buddha knows Buddhahood directly.
[199] Enlightenment cannot be understood by means of the three prajnas of study, reflection, and meditation. This is true for ordinary beings all the way up to bodhisattvas of
? the tenth level. Enlightenment is beyond this because it is far too subtle to be within the scope of study. When one studies, one can only obtain a very general and indirect knowledge of enlightenment. This is analogous to when one sees a form or hears a sound one apprehends them in a rather gross way since one cannot perceive them direcdy. Enlightenment cannot be the ''bject of reflection either. When one reflects on something using discursive thought, the object can only be crude and one cannot know the actual nature of the object. So reflection cannot apply to something as subtle as enlightenment because
enlightenment is within the realm of the ultimate. Finally, enlightenment cannot be the object of meditation of ordinary beings. However, the prajna in the meditation of a bodhisattva could understand enlightenm ent. This knowledge could be called prajna, but it is more like jnana. It is the jnana that manifests more and more in the development of a bodhisattva. It's not so much the result of their meditation as the general process of the unfolding of
jnana.
[200] The inability of ordinary beings to study enlighten- ment is compared to a blind person. Even though there are visual forms outside, a blind person doesn't have any idea
of what it looks like or what it is. In the same way, ordinary beings cannot have an experience of enlightenment. They cannot see, know, or experience the vimuktikaya and the dharmakaya.
Enlightenment is also, in part, inconceivable to deeply realized bodhisattvas who have only a small experience of it. They are compared to a new bom baby in a house. If tha sun is shining outside and the baby is inside the house, it will get some of the rays of the sun peeping into the house
? and feel a little bit of the warmth of the sun. In the same way, the realized bodhisattvas have some experience of the buddha qualities as they progress along the bodhisattva levels, but it is a far cry from the full experience of Buddhahood.
[201] The second quality is changelessness which actually covers the second to fifth qualities ot permanent, eternal, at peace, and immutable. Enlightenment is changeless because it is present in all beings from the start. It is not created by various causes and conditions so it is permanent. If it never started, then it obviously has no cessation and therefore is eternal. If there's no beginning or no end, then there are no upsetting patterns in the middle. So enlightenment is at peace. There is just nothing to disturb the nature of enlightenment so it is not affected by any kind of change. It is immutable because enlightenment is always at rest and its true nature never changes.
[202] The sixth through the eleventh qualities express the perfect fulfillment of purification and realization. The sixth quality is being perfectly at peace because all suffering has been completely uprooted. This corresponds to the truth of cessation --when all impurities have been removed, there is no longer any opportunity for suffering to arise. If impurities were still present, these would still be caused by emotional disruptions. So Buddhahood is perfectly at peace and free from emotional obscurations.
The seventh quality is all-embracing which relates to clarity from cognitive obscurations. When these obscura- tions are removed, there is a very clear knowledge of everything. Everything is as clear as though it were in the palm of one's hand.
The eighth quality is being concept-free because en- lightenment doesn't dwell on any idea or any concept. The
? ninth quality is being uninvolved. This could also be trans- lated in the sense of "not stuck to anything. " Enlighten- ment doesn't stick to anything insofar as there is no emotional obscuration to make one cling to something. [203] The tenth quality is being unhindered. At this point knowledge is totally unhindered because there are no longer any cognitive obscurations. The eleventh quality is freedom from coarse sensatic s which is the ability to
meditate without being disturbed by drowsiness or agitation. Drowsiness in meditation provokes a dull state of mind, an absence of clarity. Agitation causes a constant movement of thoughts which prevents good meditation. So at the point of enlightenment, there are no longer any disrupting forces in meditation. Because there is no hindrance, the meditation is free from coarse sensations. [204] The last four qualities of enlightenment are
described in terms of the four qualities of purity. The first quality is invisibility. Buddhahood is formless and therefore invisible. The twelfth quality is imperceptible because Buddhahood has no solid characteristics. The thirteenth is purity which could also be rendered as "wholesomeness," meaning that nothing in it is impure. The last quality is immaculateness because all the im- purities that would impede proper meditation have been removed.
6. Manifestation ofEnlightenment
In the root text, the sixth point is called "manifestation. " But literally it means, "going into enlightenment" or "entering enlightenment" so that it means actualizing enlightenment.
? [205] First manifestation of enlightenment is the charac- teristic of being uncreated because is eternal, centerless, and endless. This means that enlightenment doesn't start at a given point and therefore cannot stop at a given point or abide in between these two points.
The second characteristic is indivisibility of emptiness and jnana. Everything being voidness refers to the dharmadhatu quality of everything. The voidness and
jnana cannot exist separately as can, for example, a single rope made by taking white and black thread and braiding them together. They are inseparable by nature with one unable to exist without the other. There is jnana, but the nature of that jnana is voidness. There is voidness, but the nature of that voidness is jnana. In the same way, the voidness itself is jnana. It has a quality of clarity that's not a blank like the nonexistence of the rabbit's horns. It is very alive, so this voidness creates the possibility for everything to manifest clearly.
The third characteristic is "to be free from the two" which indicates freedom from all extreme notions. This characteristic of right understanding is that one doesn't make any false assumptions or any incorrect denials about it. A false assumption would be to attribute a quality to something that doesn't have that quality. An incorrect denial would be not recognizing a quality, if it really existed. So freedom from the two is to be free from these two distortions of the true nature of things.
The fourth characteristic is freedom from all obscurations or "veils" so there is no longer any emotional obscuration, cognitive obscuration, or obstruction of meditation. When these three have been removed, a quality of stainlessness emerges.
? Tht last characteristic is being beyond thought because enlightenment cannot be understood by discursive thought. Enlightenment is not an outer object so it cannot be understood by discursive thinking. The only way to understand it is by meditation. The supreme yogi (the Buddha) then rests within the nature of the dharmadhatu and in meditation can understand it.
Dharmakaya Qualities
[206] The first four qualities of the dharmakaya represent perfect knowledge. The dharmakaya has qualities which are unfathomable and cannot be understood because of their vastness. The dharmakaya doesn't have any solid reality, therefore it is present everywhere. This unfathomable nature means that there are so many qualities which are so vast and so deep that one cannot even discern what they exactly are. The second quality is being unaccountable. The dharmakaya has so many qualities that one cannot count them precisely. The third quality is inconceivability because the dharmakaya is so deep that one cannot understand it easily. The fourth quality is incomparability because there is nothing else one can
compare it to. It cannot be compared to ordinary pheno- mena because ordinary phenomena are emotionally tainted and it cannot be compared to the fruition of the hinayana path. The fifth quality represents the complete purity of Buddhahood. The verse says "the immaculate space of the tathagatas" which means the dharmakaya is completely
free from all obscurations including the very fine traces left behind by those obscurations.
Sambhogakaya Qualities
? [207] The sambhogakaya exhibits the deep and vast aspect of dharma. The deep aspect of dharma refers to voidness and the vast aspect refers to the various levels practiced on the path. The sambhogakaya shows the speech aspect with the dharma taking j>>l3. 'e without interruption. The second quality of the sambhogakaya is the Buddha's body adorned with the 32 marks and 80 signs of beauty which are like a radiant body. This manifests to realized bodhisattvas in this very brilliant, pure form.
The third quality of the Buddha's mind in the samb- hogakaya is his mind is always engaged in the goal of helping liberate all beings. This compassionate mind mani- fests to realized bodhisattvas.
The fourth quality relates to the activity of the sambho- gakaya. The acts of the sambhogakaya are compared to a wish-fulfilling jewel which can accomplish anything without thought or effort. Likewise, the deeds of the sambhogakaya are accomplished spontaneously, without any effort.
The fifth quality shows how this activity of the sambhogakaya actually manifests by appearing in many different substantial forms to beings and performing many different kinds of deeds that guide them to liberation. Still while manifesting as substantial forms, it is insubstantial.
Nirmanakaya Qualities
[208] The nirmanakaya of the Buddha is the origin for liberation of beings in three different stages. In the nirmanakaya form, the Buddha causes ordinary beings to enter the path of liberation leading them away from samsara. Once beings have entered the path, the Buddhas
? help them to purify the defilements and gain realization. In the third stage if someone has developed fully on the path, the nirmanakaya will predict when a person will become a Buddha and in which buddha field he or she will go and what his or her name will be.
The nirmanakaya of the Buddha is always present in our world. The nirmanakaya is not permanent in nature, but a permanence of continuity of buddha activity. A Buddha enters our world and then he passes away and one could think that Buddha activity then stops. But this is not the case because once a Buddha has passed away, another Buddha comes along continuing the buddha activity. The spontaneous presence of buddha activity in our world can be compared to the way in which the form realms abide in space. In the same way, buddha activity is always present in our world.
[209] Enlightenment takes three different aspects; through the dharmakaya, the sambhogakaya, and the
nirmanakaya which can be described in terms of seven names. First, enlightenment is called "spontaneously present" because it does not rely on anything else depending entirely on the presence of the buddha essence within us. The second name is "all-knowing" or "omniscient" which refers to perfect knowledge of the Buddha. The third name is "Buddhahood" which comes from the word dharmakaya and covers both the quality of
complete purity and full knowledge. The fourth name is "supreme nirvana" with the word "supreme" added to "nirvana" because nirvana is beyond suffering. The arhats also believe that they go beyond suffering so the word "supreme" is added to show going beyond this suffering.
The fifth name is "inconceivability" because enlightenment
? is not the object of intellectual speculation and can only be understood through the deepest aspect of understanding, prajna. The sixth name is "victory over the enemy" in which samsara is compared to the enemy and Buddhahood is the complete victory over that enemy. The seventh is "self-cognisant nature" because Buddhahood is the object of the realization of the self-cognisant jnana. So it is the nature that knows itself.
[210] Enlightenment also has three aspects: an aspect of depth which relates to the dharmakaya because it is very difficult to understand; an aspect of vasmess which relates 10 sambhogakaya insofar as it has great powers to help beings; and an aspect of greatness of nature which refers to the nirmanakaya and its quality of infinite compassion which- allows the nirmanakaya to act in all the different ways according to a being's karma and capabilities.
The Svabhavikakaya
[211] The svabhavikakaya of the dharmakaya has five in- trinsic characteristics and five qualities.
The first characteristic is uncreated. The dharmakaya is uncreated because it has no beginning, no abiding, and no end. It is also the indivisible union of the untainted dharmadhatu and the perfectly completed jnana. This dharmadhatu means the voidness aspect of the true nature which is completely free from the four extremes and the eight mental fabrications. This voidness is explained in the second turning of the wheel of dharma. In the relative sense everything appears, but ultimately everything is of a
void nature. This corresponds to the teachings on the presence of the buddha essence in the mind of all beings
? that were given in the third turning. So the dharmadhatu and jnana are perfectly united.
The second characteristic of the dharmakaya is being completely free from the two extreme notions of trying to add to it something that is not there or trying to remove something that doesn't need to be removed. So it is just as it is. When practicing on the path, it is within this nature that one has to rest the mind in meditation and one has to recognize the jnana of insight. At the beginning one leams theoretically that the true nature of existence is the indivisibility of voidness and clarity. Then one gains a definite conviction that it is true and allows oneself to be immersed within that true nature in meditation. The third characteristic is being completely free from emotional and cognitive obscurations and free from the obscuration that prevents one from meditating properly.
[213] The fourth characteristic is being free of the obscurations so the svabhavikakaya is flawless. The fifth characteristic is clarity. Because the dharmakaya is stainless, it is not the object of intellectual speculation but the object of cognition of the supreme yogis who abide continually in the union of prajna and skillful means (Skt. upaya). It is also clarity because the dharmadhatu is itself by nature completely pure.
[214] There are five outward characteristics of the svabhavikakaya. The first quality is immeasurability because it cannot be fathomed in any way. It is not like an ordinary composite object which can investigated in regard to its color, form, and different attributes. The second quality is uncountability. If one takes any ordinary objects
one can count it, but this is impossible for the svabhavikakaya. The third quality is inconceivability. All
? ordinary objects can be intellectually worked with because they have form, sound, shape, taste, and so on but the svabhavikakaya is free from the four extremes and the eight conceptual fabrications. However, this svabhavika- kaya is not totally blank because its great clarity can be apprehended by the yogi who can understand it through his self-cognisant jnana. The fifth quality is ultimate purity in which all the subtle traces of the emotional, cognitive, and meditative obscurations have been removed.
[215] There are five reasons for these qualities. The svab- havikakaya is immeasurable because there is no way in which it can be reckoned by ordinary means because of its great vastness. It is uncountable because there is nothing solid to account for. It is completely immeasurable since it is beyond the four extremes and the eight conceptual fab- rications. It is inconceivable because if we try to examine it by discursive thought, it cannot be apprehended because it doesn't have the characteristics of ordinary objects. It also cannot be understood in terms of existing or not existing and that is why an ordinary beings cannot grasp the svabhavikakaya. It is incomparable because the Buddha has qualities which are not shared by anyone else. Finally, it is the ultimate purity and because it lacks even the very fine mental traces of obscurations.
The Sambhogakaya
[216] In general, the Buddha has two form kayas: one which is the ultimate form kaya, the sambhogakaya, which manifests to those bodhisattvas with very pure karma. This is not because the Buddha has the thought, 'This person can see me because he is good. " It is just a function of the
? way in which beings perceive the forms of the Buddha. Beings who are quite pure can perceive the sambhogakaya:
Beings who are less pure can perceive only the nirmana- kaya form. This can be illustrated by an example of the reflection of the moon in water. If the moon reflects in a very clear pond, the image of the moon is very clear. If it reflects in very dirty water, the image of the moon is less clear. In the same way, bodhisattvas on the ten levels are quite pure, so they can perceive the sambhogakaya form of the Buddha. Beings who are less pure can only perceive the nirmanakaya, even though the buddha activity is going
on all the time. When beings are not ready, the Buddha will teach them a simpler way of looking at things to lead them gradually to the understanding of the real truth. But the sambhogakaya level always teaches the absolute meaning of things. The Buddha at this level doesn't need to use examples or simplified explanations because he manifests to beings who are already realized. So the first quality of the sambhogakaya is speech which expresses all the aspects of the dharma at all times.
The second quality of the sambhogakaya is a body in which the activity of the Buddha is unceasing and manifests through many different emanations. The sambhogakaya represents the emanations which are very faithful to the nature of the dharmakaya itself.
Nature and Cause o f Enlightenment
[170] The nature of enlightenment represents purity and the cause of enlightenment are the conditions necessary to achieve enlightenment. Buddha essence is by nature clear light (Tib. osel) which means that by nature it is
completely pure. Even for ordinary beings buddha nature
? is pure in nature. When it manifests at enlightenment, it is free from incidental stains by the four particularities.
The first three particularities refer to the nature of enlightenment and the fourth to a causal condition for enlightenment. The first particularity is lucid clarity and is compared to the sun. The sun refers to the essence, and sky refers to the nature. This example of sun and space refers to the two facets of enlightenment. The sun refers to knowledge and sky refers to purity from all obscurations. This is parallel to the Tibetan word for the Buddha which is sang gay. Sang means "completely pure" referring to the purity aspect, while gay means "awakened" from the sleep of ignorance referring to the realization aspect.
The second particularity is purity which literally means "having relinquished all impurities. " The emotional and cognitive obscurations are compared to clouds covering the sun. The third particularity is possession of buddha qualities. The Buddha has all the qualities of freedom and the qualities of maturity which are not temporary, but eternal and unchanging. When one reaches Buddhahood there is a causal condition of both the nonconceptual and analytical jnana to make achievement possible. When Buddhahood is achieved, one has the knowledge of how-it- is (nonconceptual jnana) and variety (analytical jnana). At the level of a bodhisattva these two jnanas are already present and working but become fully developed in Buddhahood. The nonconceptual jnana functions during meditation when one obtains direct insight into the true nature of phenomena. Analytical jnana functions during post-meditation when one learns about the great variety of
relative phenomena. By means of these two aspects of jnana Buddhahood is achieved. In more detail:
? [171] The first particularity concerns the nature of enlightenment. Previously, this point was compared to the sun and sky with the sun representing the clarity of jnana and the sky representing the purity that comes from relinquishing all incidental impurities. Buddhahood is indivisible which means that it cannot be separated from the buddha nature. It is also perfectly pure, having the purity of nature and the purity of complete elimination of impurities. So this jnana is like the sun and this freedom from impurities is like space.
[172] The second point is that the qualities are in- separable from each other. It is said that the clear light is uncreated and the buddha essence is by nature clarity so this clarity is inherent. This clarity pervades all beings without any differentiation and these good qualities are greater than the number of grains of sand in the river
Ganges.
[173] Third, although impurities are actually nonexistent (void), they are present in ordinary beings like clouds covering the sun. Clouds appearing in the sky do not belong to the nature of the sky, but are only incidental to it. Similarly, the tarnish on a piece of gold is not part of the
gold; but something that can be removed because it isn't an intrinsic part of its nature.
Because these impurities are not part of buddha nature, they can be removed. These impurities are defined as non- existent, spreading everywhere, and being incidental. Similarly, clouds represent the two obscurations veiling buddha essence; when they are removed Buddhahood manifests in its full purity.
[174] The fourth point is that these obscurations can be removed by means of the two jnanas. The manifestation of
? buddha nature is similar to when the clouds have been removed, the sun is visible again. The emotional ob- scurations are hiding the liberation aspect and the cognitive obscurations are hiding the omniscient aspect of Buddhahood. These two jnanas of how-it-is and variety manifest gradually until they are fully matured to enlightenment. Knowledge of how-it-is develops from non-conceptual meditation on the nature of all phenomena understanding their void nature.
Post-meditation allows the jnana of variety to manifest showing what is relevant at the relative level (called the "vast" aspect of phenomena) and what belongs to the ultimate level (called the "deep" aspect of phenomena). This dispels the cognitive obscurations. So on the development of the path these two qualities become manifest so that the obscurations can be removed and Buddhahood can manifest.
3. Fruition ofEnlightenment
There are two logical ways fruition of enlightenment can occur. It can be created by something else or it can be the result of removing a covering. In the Uttara Tantra it says purification occurs by removing obscurations. If the qualities of the Buddha were acquired instead, they would be composite in nature and subject to change. However, they are originally present in the mind of a! ' beings and therefore can't be acquired.
[175] Freedom from the klesa of desire is compared to the simile of a lake covered by lotuses. Freedom from anger uses the simile of the moon freed from being eaten by Rahu (Rahu is a symbol for an eclipse). Freedom from ignorance uses the simile of the sun and clouds.
? [176] The nine examples of the previous chapter are, first of all, given to illustrate that Buddhahood is like the body of the Buddha, honey can be used after being taken away from the bees, kernels of the grains can be eaten once the husk has been removed, etc. In more detail:
[177] The purity achieved by nonconceptual and post- meditation jnana is the fruition of purification from emotional obscurations. This is described with three examples of a lake overgrown with lotuses, an eclipse, and clouds hiding the sun. When these are removed, one can see the pure waters of the lake, the full moon, and the sun respectively. In the same way, when the defilements are removed, one can see the buddha essence clearly without any emotional obscurations. Non-conceptual jnana, which
is the direct realization of the true nature of phenomena, makes it possible to remove these emotional obscurations. This jnana has no concept of how things are; it just perceives phenomena just as they are.
[178] When the cognitive obscurations are removed, one can achieve the supremely endowed buddha kayas. They are removed through the post-meditation jnana which perceives all phenomena in all their variety without confusion. So during meditation, one sees the true nonexistent character of everything directly and during post-meditation one sees the great variety of illusions in which beings are immersed. This particular post- meditation jfiana will erase the cognitive obscurations so that all the buddha kayas can manifest.
[179] The next point shows how the fruition of Buddhahood is free from the three poisons. In the example of the lake, persons are compared to lotuses and these "lotuses" are made pure from the silt of desire by the pure waters of meditation.
? [180] The second example is of the moon obscured by an eclipse. Normally, the moon's light is very bright, cooling, and soothing. During an eclipse it becomes reddish, then black, and is no longer beautiful and bright. Similarly, there is a very strong change that takes place when somebody is under the influence of anger. A very peaceful and loving person turns into an unkind person and develops the wish to hurt others when under the influence of anger. So this anger eclipses his natural good qualities. When someone is liberated from anger, it is like the full moon coming out of an eclipse.
[181] The third example compares freedom from ignorance to clouds before the sun. Ignorance doesn't exactly take the same form as other types of emotional instability. It isn't a violent feeling one has with anger or desire. It is more like an undertone, like something that's there all the time. Living in ignorance also doesn't bring much obvious suffering. Similarly, when clouds obscure the sun, the sun cannot perform its function of making flowers grow and crops ripen. In the same way, when one is obscured by ignorance, the light of prajna and jnana cannot shine and these qualities cannot develop to their fullness. When someone, however, is liberated from ignorance, the light of jnana can dispel the darkness that surrounds him and can radiate to all beings. This is why the great sun of Buddhahood can dispel the darkness of
ignorance of all beings.
The emotionally tainted obscurations are listed in the
Abhidharma as the ten basic and twenty secondary defilements. These are even further divided into the
obscurations that can be removed by insight and those that can removed by cultivation of insight. But they can also be
? summarized into the three poisons corresponding to the three examples just given. Sometimes these are also explained in terms of five poisons: attachment, aggression, and ignorance plus pride and jealousy. Jealousy, however, has the same nature as aggression; and pride is rooted in ignorance because it is the belief that one is more gifted or intelligent than other persons. So once these poisons have been removed, all the qualities of Buddhahood can manifest.
This detailed explanation of the freedom from the cognitive obscurations gives nine examples. First, Buddha- hood freed from the impurities is compared to the body of Buddha, because there is nothing else that could be used since the Buddha is matchless.
[182] Second, it is compared to honey because once Buddhahood has been achieved, it is capable of giving the taste of perfect dharma to all beings by providing them happiness.
Third, it is compared to a grain freed from the husk because once all the qualities are freed from the husk of ignorance, they can be tasted in all their goodness.
[183] In the next three examples, Buddhahood is com- pared to gold, a great treasure, and a tree. Buddhahood has a very pure nature since all the fleeting impurities have been removed and it is adorned by myriads of qualities. Because it has a wealth of qualities, it can remove the
poverty of all who are stuck in conditioned existence and who suffer from lack of intelligence, lack of faith, and lack of happiness. It can dispel the poverty of other beings by turning the wheel of dharma. Turning the wheel of dharma is not just short-term help; it's a way to achieve ultimate happiness through complete liberation. Buddhahood is
? compared to gold because of its natural purity. Because it dispels the poverty of all beings, it is compared to a great treasure. Because it will lead to perfect fruition, it is compared to a tree that grew out from a fruit.
[184] The last three examples show how Buddhahood, freed from the cognitive obscurations, has the nature of the three kayas. The dharmakaya is compared to a jewel because it is not made up of any other elements. It is also not of an illusory nature so it is compared to a statue made of precious substances.
The sambhogakaya is compared to the king of all beings (Cakravartin) in the womb of a poor and ugly mother. The sambhogakaya here is said to be the lord of all beings on earth. The sambhogakaya can help, protect, and look after all beings.
Finally, the nirmanakaya is compared to a precious statue inside its clay cast. It is compared to a very precious statue because it has a special quality of being like a wish- fulfilling gem. 6 When the Buddha appears in the world, the happiness of beings increases. So that is why it is com- pared here to a statue made of very precious substances, like the wish-fulfilling gem.
These nine examples are of Buddhahood freed from all the cognitive obscurations. Each set of three examples has a specific meaning also. The first three examples--of the Buddha liberated from the lotus, the honey taken from bees, and a kernel removed from its husk--illustrate the fruition of Buddhahood once the cognitive obscurations have been removed. Removing just the emotional
6 Rinpoche says that in previous times when karma was much better, the wish-fulfilling gem was an actual object which would produce what one desired.
? obscurations allows one to reach the state of arhats, srSvakas, or pratyekabuddhas, but one doesn't reach final Buddhahood. Cognitive obscurations must also be removed to attain Buddhahood. At enlightenment all the qualities of body, speech, and mind of the Buddha manifest. The body aspect manifests as in the example of when the Buddha is liberated from the lotus. His speech manifests when he begins giving the taste of the honey of
dharma to beings. His mind aspect manifests when the very essence, the kernel, is liberated from the husk.
The last three examples illustrate the ultimate realization which manifests in the form of the three kayas of the Buddha using the examples of gold, the treasure, and the great tree. Gold is naturally pure, a treasure is naturally plentiful, and a tree is the full manifestation of the fruit. So these are compared to Buddhahood which is the complete liberation from all obscurations.
4. Function ofEnlightenment
[185] There arc four qualities associated with the function of Buddhahood. It is not tainted by any defilements or remaining mental imprints. Second, it is all-embracing, which is connected to the knowledge aspect of Buddhahood. Third, it is indestructible, which is connected with the uncreated nature of Buddhahood. Fourth, it is the ground of everything. The first three refer to value for one's self and the fourth to value for others.
The first attribute of indestructibility is explained in four ways. It is indestructible because it has no old age, sickness, birth, or death. Being free from old age, it is eternal; being free from sickness, it is at peace; being free
? from birth, it is permanent; being free from death, it is immortal. The fourth attribute of Buddhahood being the ground of everything is illustrated by the Buddhas being compared to space7 because its nature is uncreated. Space is just there, it does nothing, but it provides the possibility for everything else to take place. In the same way, the Buddhas provide the space within which all the faculties of the realized ones can be experienced.
[186] The objects of the faculties of the realized ones are experienced in a pure way beyond the four elements. This refers to the pure form kayas of the Buddha which can be seen by those who are spiritually mature. The ears of the realized ones can hear the pure sounds of the mahayana dharma. Their olfactory senses can smell the very pure fragrance of the Buddha's perfect conduct. Their tongue can taste the flavor of the true dharma, really tasting its meaning. Because they've acquired great mastery of samadhi meditation, they can control their meditation and it brings them great bliss. This experience of bliss represents the pure experience of touch. They also have a mental experience of the true nature of everything. This is how the realized ones experience all sensations as pure. [187] In the ultimate sense, the tathagatas are like space
--space is void and at the same time it provides the possibility for everything to take place in it. The Buddhas are compared to space because of its uncreated and unchanging quality. In the same way, the Buddhas are uncreated and spontaneously present without any effort on their part. Their activity takes place to help other beings
7 Although translated as "space" this refers to the element of ether which is the substance which pervades everything in Aristolian mechanics.
? without any reason and they do not think in terms of having to help and doing something to help. The whole thing takes place spontaneously.
[188] These four points will be explained in detail in three parts. The first part is an explanation of how twofold value is achieved by means of the jnana of how-it-is and of variety. While bodhisattvas are practicing on the path, there is a gradual progression of the manifestation of the two
jnanas. In meditation nonconceptual jnana is present trying to understand the ultimate nature of phenomena. In post- meditation analytical jnana examines the variety of phenomena to understand its particularities. When these two jnanas are fully developed, they express themselves in the form of the two kayas of the Buddha which is actually part of the dharmakaya. One is known as the vimuktikaya which means the "embodiment of liberation. " The other is the dharmakaya or "embodiment of dharma. " The
vimuktikaya is attained from nonconceptual jnana which eliminates all obscurations.
The second jnana is full realization of phenomena re- presenting the clarity aspect of Buddhahood embodied by the dharmakaya. The dharmakaya is obtained as a result of the jnana of post-meditation. It is the analytical aspect of understanding of phenomena which finds its expression in the dharmakaya at fruition.
So enlightenment is divided into the vimuktikaya and the dharmakaya with the vimuktikaya representing the untainted qualities and the dharmakaya representing the qualities of all-pervasiveness because the dharmakaya pervades all phenomena. These kayas also have the quality of being uncreated and being indestructible in common.
? These three qualities of not tainted, all-embracing, and indestructible represent perfect fulfillment for oneself and have the power to achieve perfect fulfillment for others which is the fourth quality, the happiness of other beings. So the vimuktikaya and dharmakaya represent frlfillment for oneself and perfect fulfillment for others, insofar as they are the ground for all other qualities.
[189] When the defilements have been totally relinquished, Buddhahood becomes perfect fulfillment and all the very fine mental imprints have been totally removed. This contrasts to the sravakas or pratyekabuddhas because their mental imprints have not been removed. But all of these disappear completely and the quality of purity is represented by untaintedness.
[190] The second aspect of perfect realization represented by the dharmakaya is the all-pervading quality of jnana. Once all obscurations have been removed, the buddha jnana can pervade everything and is not hindered by misperceptions.
[191] The qualities of perfect purity and perfect realization represent untaintedness and all-pervasiveness respectively. Together they have the common quality of being indestructible. This indestructibility, already mentioned, has the characteristics of being eternal, at peace, permanent, and deathless.
[192] Enlightenment has the quality of indestructibility which is not shared by phenomena. Everything which is of a created or composite in nature undergoes aging, sickness, birth, and death. Destructibility manifests as decay corresponding to old age, drastic change corresponds to sickness, interruption corresponds to birth, in the form of the inconceivable change corresponds to death.
? [193] The quality of stainless intelligence is the ground for benefiting other beings because it is the basis of all virtuous qualities. Stainless intelligence is the buddha essence once all impurities have been removed and one's knowledge is fully developed. So at this point stainless intelligence is the ground of all qualities for all beings. The function of a person's capabilities and gifts is to provide him or her with the opportunity to do virtuous actions.
Therefore buddha nature is the basis of all virtuous qualities.
[194] For example, space is not the cause of form, sound, smell, taste, touch, or mental objects. It doesn't create them, but it provides the environment within which all these things can manifest so forms can be seen, sounds can be heard, etc.
In the same way, when disciples practice the path of junction, they get to see the two kayas of the Buddha, (the vimuktikaya and the dharmakaya) without any obstruction.
5. Endowments
[196] Buddhahood is inconceivable because it can only be understood by self-cognition jnana; it is permanent because it has no birth; it is eternal because it is free from aging; it is at peace because it is free from all the changes caused by sickness; it is changeless because it has no death; it is perfectly at peace because it is completely free from the karmic result of suffering; it is all-embracing because of the knowledge of variety; it is free from concept because of the knowledge of how-it-is; it is uninvoli/dd because it is free from the emotional obscurations; it i<<
completely unhindered because it is free from cognitive
? obscuration; it is free from coarse sensations because it is in the true sphere of meditation; it is invisible because it has no form; it is imperceptible because it has no characteristics; it is pure because by nature it is totally pure; and it is immaculate because it is free from all incidental stains.
[197] There are 15 qualities of Buddhahood which manifest in the vimuktikaya and the dharmakaya. The Tibetan word for "Buddha" is sang gay with sang meaning "awakened from the sleep of ignorance," and gay meaning "fully blossomed. " This shows the two facets of Buddha- hood which are purity and realization. These can also be found in the Tibetan words for "enlightenment" which is made up of the two syllables chang meaning "purified" and chub meaning "assimilated," or "taken in" or "internalized. " The first syllable shows the facet of enlightenment, of the complete liberation from all stains and this represents the vimuktikaya aspect. The second syllable refers to the realization aspect of Buddhahood, represented by the dharmakaya. The vimuktikaya and dharmakaya are of value for oneself and value for others respectively. In more detail:
[198] The first quality of enlightenment is inconceiv- ability which is explained first because it is the main quality that runs through all the other qualities of a Buddha. The true qualities of a Buddha cannot be really understood by anyone other than the Buddha himself. Other beings may have an idea of what Buddhahood is, but only a Buddha knows Buddhahood directly.
[199] Enlightenment cannot be understood by means of the three prajnas of study, reflection, and meditation. This is true for ordinary beings all the way up to bodhisattvas of
? the tenth level. Enlightenment is beyond this because it is far too subtle to be within the scope of study. When one studies, one can only obtain a very general and indirect knowledge of enlightenment. This is analogous to when one sees a form or hears a sound one apprehends them in a rather gross way since one cannot perceive them direcdy. Enlightenment cannot be the ''bject of reflection either. When one reflects on something using discursive thought, the object can only be crude and one cannot know the actual nature of the object. So reflection cannot apply to something as subtle as enlightenment because
enlightenment is within the realm of the ultimate. Finally, enlightenment cannot be the object of meditation of ordinary beings. However, the prajna in the meditation of a bodhisattva could understand enlightenm ent. This knowledge could be called prajna, but it is more like jnana. It is the jnana that manifests more and more in the development of a bodhisattva. It's not so much the result of their meditation as the general process of the unfolding of
jnana.
[200] The inability of ordinary beings to study enlighten- ment is compared to a blind person. Even though there are visual forms outside, a blind person doesn't have any idea
of what it looks like or what it is. In the same way, ordinary beings cannot have an experience of enlightenment. They cannot see, know, or experience the vimuktikaya and the dharmakaya.
Enlightenment is also, in part, inconceivable to deeply realized bodhisattvas who have only a small experience of it. They are compared to a new bom baby in a house. If tha sun is shining outside and the baby is inside the house, it will get some of the rays of the sun peeping into the house
? and feel a little bit of the warmth of the sun. In the same way, the realized bodhisattvas have some experience of the buddha qualities as they progress along the bodhisattva levels, but it is a far cry from the full experience of Buddhahood.
[201] The second quality is changelessness which actually covers the second to fifth qualities ot permanent, eternal, at peace, and immutable. Enlightenment is changeless because it is present in all beings from the start. It is not created by various causes and conditions so it is permanent. If it never started, then it obviously has no cessation and therefore is eternal. If there's no beginning or no end, then there are no upsetting patterns in the middle. So enlightenment is at peace. There is just nothing to disturb the nature of enlightenment so it is not affected by any kind of change. It is immutable because enlightenment is always at rest and its true nature never changes.
[202] The sixth through the eleventh qualities express the perfect fulfillment of purification and realization. The sixth quality is being perfectly at peace because all suffering has been completely uprooted. This corresponds to the truth of cessation --when all impurities have been removed, there is no longer any opportunity for suffering to arise. If impurities were still present, these would still be caused by emotional disruptions. So Buddhahood is perfectly at peace and free from emotional obscurations.
The seventh quality is all-embracing which relates to clarity from cognitive obscurations. When these obscura- tions are removed, there is a very clear knowledge of everything. Everything is as clear as though it were in the palm of one's hand.
The eighth quality is being concept-free because en- lightenment doesn't dwell on any idea or any concept. The
? ninth quality is being uninvolved. This could also be trans- lated in the sense of "not stuck to anything. " Enlighten- ment doesn't stick to anything insofar as there is no emotional obscuration to make one cling to something. [203] The tenth quality is being unhindered. At this point knowledge is totally unhindered because there are no longer any cognitive obscurations. The eleventh quality is freedom from coarse sensatic s which is the ability to
meditate without being disturbed by drowsiness or agitation. Drowsiness in meditation provokes a dull state of mind, an absence of clarity. Agitation causes a constant movement of thoughts which prevents good meditation. So at the point of enlightenment, there are no longer any disrupting forces in meditation. Because there is no hindrance, the meditation is free from coarse sensations. [204] The last four qualities of enlightenment are
described in terms of the four qualities of purity. The first quality is invisibility. Buddhahood is formless and therefore invisible. The twelfth quality is imperceptible because Buddhahood has no solid characteristics. The thirteenth is purity which could also be rendered as "wholesomeness," meaning that nothing in it is impure. The last quality is immaculateness because all the im- purities that would impede proper meditation have been removed.
6. Manifestation ofEnlightenment
In the root text, the sixth point is called "manifestation. " But literally it means, "going into enlightenment" or "entering enlightenment" so that it means actualizing enlightenment.
? [205] First manifestation of enlightenment is the charac- teristic of being uncreated because is eternal, centerless, and endless. This means that enlightenment doesn't start at a given point and therefore cannot stop at a given point or abide in between these two points.
The second characteristic is indivisibility of emptiness and jnana. Everything being voidness refers to the dharmadhatu quality of everything. The voidness and
jnana cannot exist separately as can, for example, a single rope made by taking white and black thread and braiding them together. They are inseparable by nature with one unable to exist without the other. There is jnana, but the nature of that jnana is voidness. There is voidness, but the nature of that voidness is jnana. In the same way, the voidness itself is jnana. It has a quality of clarity that's not a blank like the nonexistence of the rabbit's horns. It is very alive, so this voidness creates the possibility for everything to manifest clearly.
The third characteristic is "to be free from the two" which indicates freedom from all extreme notions. This characteristic of right understanding is that one doesn't make any false assumptions or any incorrect denials about it. A false assumption would be to attribute a quality to something that doesn't have that quality. An incorrect denial would be not recognizing a quality, if it really existed. So freedom from the two is to be free from these two distortions of the true nature of things.
The fourth characteristic is freedom from all obscurations or "veils" so there is no longer any emotional obscuration, cognitive obscuration, or obstruction of meditation. When these three have been removed, a quality of stainlessness emerges.
? Tht last characteristic is being beyond thought because enlightenment cannot be understood by discursive thought. Enlightenment is not an outer object so it cannot be understood by discursive thinking. The only way to understand it is by meditation. The supreme yogi (the Buddha) then rests within the nature of the dharmadhatu and in meditation can understand it.
Dharmakaya Qualities
[206] The first four qualities of the dharmakaya represent perfect knowledge. The dharmakaya has qualities which are unfathomable and cannot be understood because of their vastness. The dharmakaya doesn't have any solid reality, therefore it is present everywhere. This unfathomable nature means that there are so many qualities which are so vast and so deep that one cannot even discern what they exactly are. The second quality is being unaccountable. The dharmakaya has so many qualities that one cannot count them precisely. The third quality is inconceivability because the dharmakaya is so deep that one cannot understand it easily. The fourth quality is incomparability because there is nothing else one can
compare it to. It cannot be compared to ordinary pheno- mena because ordinary phenomena are emotionally tainted and it cannot be compared to the fruition of the hinayana path. The fifth quality represents the complete purity of Buddhahood. The verse says "the immaculate space of the tathagatas" which means the dharmakaya is completely
free from all obscurations including the very fine traces left behind by those obscurations.
Sambhogakaya Qualities
? [207] The sambhogakaya exhibits the deep and vast aspect of dharma. The deep aspect of dharma refers to voidness and the vast aspect refers to the various levels practiced on the path. The sambhogakaya shows the speech aspect with the dharma taking j>>l3. 'e without interruption. The second quality of the sambhogakaya is the Buddha's body adorned with the 32 marks and 80 signs of beauty which are like a radiant body. This manifests to realized bodhisattvas in this very brilliant, pure form.
The third quality of the Buddha's mind in the samb- hogakaya is his mind is always engaged in the goal of helping liberate all beings. This compassionate mind mani- fests to realized bodhisattvas.
The fourth quality relates to the activity of the sambho- gakaya. The acts of the sambhogakaya are compared to a wish-fulfilling jewel which can accomplish anything without thought or effort. Likewise, the deeds of the sambhogakaya are accomplished spontaneously, without any effort.
The fifth quality shows how this activity of the sambhogakaya actually manifests by appearing in many different substantial forms to beings and performing many different kinds of deeds that guide them to liberation. Still while manifesting as substantial forms, it is insubstantial.
Nirmanakaya Qualities
[208] The nirmanakaya of the Buddha is the origin for liberation of beings in three different stages. In the nirmanakaya form, the Buddha causes ordinary beings to enter the path of liberation leading them away from samsara. Once beings have entered the path, the Buddhas
? help them to purify the defilements and gain realization. In the third stage if someone has developed fully on the path, the nirmanakaya will predict when a person will become a Buddha and in which buddha field he or she will go and what his or her name will be.
The nirmanakaya of the Buddha is always present in our world. The nirmanakaya is not permanent in nature, but a permanence of continuity of buddha activity. A Buddha enters our world and then he passes away and one could think that Buddha activity then stops. But this is not the case because once a Buddha has passed away, another Buddha comes along continuing the buddha activity. The spontaneous presence of buddha activity in our world can be compared to the way in which the form realms abide in space. In the same way, buddha activity is always present in our world.
[209] Enlightenment takes three different aspects; through the dharmakaya, the sambhogakaya, and the
nirmanakaya which can be described in terms of seven names. First, enlightenment is called "spontaneously present" because it does not rely on anything else depending entirely on the presence of the buddha essence within us. The second name is "all-knowing" or "omniscient" which refers to perfect knowledge of the Buddha. The third name is "Buddhahood" which comes from the word dharmakaya and covers both the quality of
complete purity and full knowledge. The fourth name is "supreme nirvana" with the word "supreme" added to "nirvana" because nirvana is beyond suffering. The arhats also believe that they go beyond suffering so the word "supreme" is added to show going beyond this suffering.
The fifth name is "inconceivability" because enlightenment
? is not the object of intellectual speculation and can only be understood through the deepest aspect of understanding, prajna. The sixth name is "victory over the enemy" in which samsara is compared to the enemy and Buddhahood is the complete victory over that enemy. The seventh is "self-cognisant nature" because Buddhahood is the object of the realization of the self-cognisant jnana. So it is the nature that knows itself.
[210] Enlightenment also has three aspects: an aspect of depth which relates to the dharmakaya because it is very difficult to understand; an aspect of vasmess which relates 10 sambhogakaya insofar as it has great powers to help beings; and an aspect of greatness of nature which refers to the nirmanakaya and its quality of infinite compassion which- allows the nirmanakaya to act in all the different ways according to a being's karma and capabilities.
The Svabhavikakaya
[211] The svabhavikakaya of the dharmakaya has five in- trinsic characteristics and five qualities.
The first characteristic is uncreated. The dharmakaya is uncreated because it has no beginning, no abiding, and no end. It is also the indivisible union of the untainted dharmadhatu and the perfectly completed jnana. This dharmadhatu means the voidness aspect of the true nature which is completely free from the four extremes and the eight mental fabrications. This voidness is explained in the second turning of the wheel of dharma. In the relative sense everything appears, but ultimately everything is of a
void nature. This corresponds to the teachings on the presence of the buddha essence in the mind of all beings
? that were given in the third turning. So the dharmadhatu and jnana are perfectly united.
The second characteristic of the dharmakaya is being completely free from the two extreme notions of trying to add to it something that is not there or trying to remove something that doesn't need to be removed. So it is just as it is. When practicing on the path, it is within this nature that one has to rest the mind in meditation and one has to recognize the jnana of insight. At the beginning one leams theoretically that the true nature of existence is the indivisibility of voidness and clarity. Then one gains a definite conviction that it is true and allows oneself to be immersed within that true nature in meditation. The third characteristic is being completely free from emotional and cognitive obscurations and free from the obscuration that prevents one from meditating properly.
[213] The fourth characteristic is being free of the obscurations so the svabhavikakaya is flawless. The fifth characteristic is clarity. Because the dharmakaya is stainless, it is not the object of intellectual speculation but the object of cognition of the supreme yogis who abide continually in the union of prajna and skillful means (Skt. upaya). It is also clarity because the dharmadhatu is itself by nature completely pure.
[214] There are five outward characteristics of the svabhavikakaya. The first quality is immeasurability because it cannot be fathomed in any way. It is not like an ordinary composite object which can investigated in regard to its color, form, and different attributes. The second quality is uncountability. If one takes any ordinary objects
one can count it, but this is impossible for the svabhavikakaya. The third quality is inconceivability. All
? ordinary objects can be intellectually worked with because they have form, sound, shape, taste, and so on but the svabhavikakaya is free from the four extremes and the eight conceptual fabrications. However, this svabhavika- kaya is not totally blank because its great clarity can be apprehended by the yogi who can understand it through his self-cognisant jnana. The fifth quality is ultimate purity in which all the subtle traces of the emotional, cognitive, and meditative obscurations have been removed.
[215] There are five reasons for these qualities. The svab- havikakaya is immeasurable because there is no way in which it can be reckoned by ordinary means because of its great vastness. It is uncountable because there is nothing solid to account for. It is completely immeasurable since it is beyond the four extremes and the eight conceptual fab- rications. It is inconceivable because if we try to examine it by discursive thought, it cannot be apprehended because it doesn't have the characteristics of ordinary objects. It also cannot be understood in terms of existing or not existing and that is why an ordinary beings cannot grasp the svabhavikakaya. It is incomparable because the Buddha has qualities which are not shared by anyone else. Finally, it is the ultimate purity and because it lacks even the very fine mental traces of obscurations.
The Sambhogakaya
[216] In general, the Buddha has two form kayas: one which is the ultimate form kaya, the sambhogakaya, which manifests to those bodhisattvas with very pure karma. This is not because the Buddha has the thought, 'This person can see me because he is good. " It is just a function of the
? way in which beings perceive the forms of the Buddha. Beings who are quite pure can perceive the sambhogakaya:
Beings who are less pure can perceive only the nirmana- kaya form. This can be illustrated by an example of the reflection of the moon in water. If the moon reflects in a very clear pond, the image of the moon is very clear. If it reflects in very dirty water, the image of the moon is less clear. In the same way, bodhisattvas on the ten levels are quite pure, so they can perceive the sambhogakaya form of the Buddha. Beings who are less pure can only perceive the nirmanakaya, even though the buddha activity is going
on all the time. When beings are not ready, the Buddha will teach them a simpler way of looking at things to lead them gradually to the understanding of the real truth. But the sambhogakaya level always teaches the absolute meaning of things. The Buddha at this level doesn't need to use examples or simplified explanations because he manifests to beings who are already realized. So the first quality of the sambhogakaya is speech which expresses all the aspects of the dharma at all times.
The second quality of the sambhogakaya is a body in which the activity of the Buddha is unceasing and manifests through many different emanations. The sambhogakaya represents the emanations which are very faithful to the nature of the dharmakaya itself.
