It is also perfectly pure, having the purity of nature and the purity of
complete
elimination of impurities.
Khenchen-Thrangu-Rinpoche-Asanga-Uttara-Tantra
In the same way when attachment, aggression, and ignorance are very strong, they are very repulsive and also increase one's attachment to pleasures.
[138] The soil covers the treasure so that one does not know a treasure is there.
In the same way, very fine mental imprints caused by ignorance are present in the mind.
This is the innate ignorance present since the beginning of time samsara which covers up the true nature of the mind so one cannot recognize its true nature.
[139] When one is on the path to enlightenment as an ordinary being, one is on the path of accumulation and the path of junction. One practices because one has a goal of practice, but little direct realization. After a while one gets
? a direct insight into the nature of phenomena and becomes a bodhisattva who sees "the rope as a rope" and all mis- conceptions are relinquished. This is the path of cultivation of insight which is compared to a shoot growing from the skin of a fruit When one has reached this path of insight,
jnana starts to manifest.
[140] On the path of insight, the obscurations are eliminated but we don't automatically reach Buddhahood. We have been in samsara for such a long time that we have acquired very strong mental habits. The gross mis- conceptions have been removed, but the innate ignorance from the very beginning still remains as a trace. After we have the insight, we need to cultivate this insight until it becomes very firm. This path of cultivation is called the
path of the realized ones. It is the time when the core of the belief of self (called the "multitude of fears" because it causes great fear) is removed. This is compared to tattered rags which are so rotten they are quite easy to remove. In the same way, these mental impurities are quite soft, subtle, and easy to remove.
[141] The eighth example corresponds to the impurities in the first seven bodhisattva levels. These are compared to a baby in the womb. The baby must wait there nine months and with each day it knows it is closer to being bom. Similarly, a bodhisattva at each stage is growing more complete as impurities are removed with jnana maturing more and more.
[142] The ninth example relates to the very fine impurities of the last three bodhisattva levels which have to be eliminated. These are compared to traces of clay covering a statue. These great beings, the bodhisattvas on the tenth level, remove these slight impurities through
? vajra-like samadhi. This is compared to a vajra because it is very powerful and solid; it can destroy everything else and not be destroyed itself.
[144] There is a purity aspect of each of the nine examples. Buddha nature is the union of three natures: dharmakaya, the suchness, and causal ground. The dharma- kaya refers to the clarity aspect, the suchness to voidness, and the causal ground to the aspect of full manifestation. If one has a shell that is white and round, one can say that from the color aspect it is white, from the shape aspect it is round; however, the whiteness and roundness are inseparable. In the same way the clarity, voidness, and the causal ground which are the ability to manifest as Buddhahood are also inseparable. Of the nine examples there are three examples for the dharmakaya, one example for the suchness, and five for the causal ground.
[145] The first three examples relate to the dharmakaya. The dharmakaya can be divided into the actual dharmakaya and the relative dharmakaya which is also called dharmakaya, but is not really the dharmakaya. The true dharmakaya is the stainless dharmadhatu, the actual buddha nature, which is by nature luminosity and in the domain of self-cognisant jnSna. Relative dharmakaya is called the "teaching dharmakaya" which are the scriptures that teach the meaning of the dharmakaya. These scriptures have a deep aspect related to the dharmakaya and a vast aspect related to the various mentalities of beings.
[146] The first example is of the true dharmakaya which cannot be fathomed so it is represented by the Buddha in a withering lotus. 5
^Thrangu Rinpoche believes that in this case it is the Buddha himself, not a statue of the Buddha.
? [147] The second example of honey represents the teaching dharmakaya because the taste of honey is very subtle, as are the teachings of the dharmakaya. Honey is always very sweet and all kinds of honey have this same sweet taste. In comparison, all the various phenomena of the dharmakaya have one taste or a similar nature. The third example of grain in husks, the millions of grains represent the great variety of teachings. The deep aspect of the teaching is represented by the honey, the vast aspect is
represented by the grains in the husk.
[148] The fourth example of gold illustrates the
changeless character of the suchness. Suchness is not completely pure and not changed by suffering or defilements. It is perfectly pure and therefore is compared to gold which has the same qualities.
[149] The last five examples refer to causal ground. The causal ground is compared to a treasure because a treasure can lie beneath the ground for hundreds of years and remain unchanged. The causal ground is compared to a fruit because when a fruit is still a fruit one cannot see the tree, but the fruit contains the potential of a tree. The example of a treasure describes the innate aspect of the causal ground and the example of the fruit describes how the proper practice of virtue can manifest into Buddhahood. These two aspects of the causal ground
develop into the three kayas of the Buddha. The dharmakaya is the outcome of the innate aspect and the form kayas are the outcome of the practice of virtue.
[151] The essence kaya, svabhavikakaya or dharmakaya, is compared to an example of a buddha statue made of precious substances. The innate aspect of causal ground ft
compared to a treasure of jewels because it is there
? naturally. The sambhogakaya is compared to a great king or cakravatin because the sambhogakaya is endowed with the great power of dharma. The nirmanakSya is illustrated by a golden statue because it is a representation of the Buddha.
[153] As an ordinary person one cannot understand Buddha essence directly and therefore needs the help of faith to understand it. The buddha nature has been there from the very beginning and was never created by anyone. It is the spontaneously present jnana. An ordinary person cannot see this directly because his buddha nature is covered by impurities. He or she may be able to gain some indirect understanding of it by inference, but even this is hard to understand because it is in the domain of the inconceivable. For example, the sun sheds its brilliant rays all the time; as far as the sun is concerned, it never is obscured by anything. But a blind person will never see this sunshine. In the same way, the spontaneously present
jfiana has been there from the very beginning but it is hidden from ordinary beings who do not have the clear eyes of prajna to see through the thick darkness of ignorance. They must rely on faith in order ;o understand this buddha nature.
Buddha essence has two kinds of purity: it is naturally pure, and is pure from incidental impurities. It has always had these qualities, but when one doesn't see this fully one makes mistakes, goes astray, and wanders in samsara. [155] Buddha nature is void and not void in a way. The buddha essence is devoid of any passing impurity because these are not an intrinsic part of it. On the other hand, the buddha essence is not devoid of the supreme qualities because the qualities are an inseparable part of the actual nature of the buddha essence.
? Importance o f Buddha Nature
The fourth major division in this chapter on buddha nature explains why it is necessary to teach about the presence of the buddha nature and what benefits one can expect from understanding this teaching.
To review, the Buddha turned the wheel of dharma three times. The second turning demonstrated the voidness of all phenomena. In these teachings the Buddha said there is no form, sound, taste, smell, etc. with everything being devoid of any actual nature. Everything is void beyond the four extremes of existence and nonexistence and beyond the eight mental fabrications. Everything is the dharmadhatu devoid of any actual nature of its own. In the third turning, Buddha stated all beings had buddha nature and he described the nature of the buddha nature in detail. Ordinary beings might think that there is a contradiction between teachings of the second turning in which the Buddha said there wasn't anything and in the third turning
in which he said there was.
[156] In the text it states that the Buddha taught phenomena are devoid of actual nature; they are like a cloud, a dream, or an illusion. This was explained in many sutras in the long, middle, and short form of the
PrajnQpUrartiitU sutra. The Buddha in this teaching stated that anything knowable is devoid of any actual nature; that is, it is always void and always has been void. In the third turning the Buddha said that all beings have Buddha essence which appears to contradict the second turning teachings.
[157] The answer to this contraction is that if we do not understand the presence of Buddha nature in all beings, we
? will make five mistakes in reasoning. The first mistake is faintheartedness; we will become discouraged about the possibility of attaining Buddhahood. We will think the Buddhas of the past have managed to attain Buddhahood, but they were individuals quite different from ourself, so Buddhahood is totally out of reach. If we think this way, we may not even Degin to work for liberation. The second mistake is we don't know that other beings have buddha nature and we might feel contempt for persons who have a lesser understanding than our own and believe they have no chance of achieving Buddhahood. The third mistake is to have misconceptions of the true nature of things and believe appearances are real. Fourth, if we don't understand that all beings have buddha nature and therefore have the possibility of reaching Buddhahood, we
might think that beings are simply empty and void and we might therefore ridicule their true nature. If we do not
understand all beings are alike because they all possess buddha nature, we may make the fifth mistake of thinking more highly of ourself than others. We therefore spend more time looking for happiness for ourself and less in helping others. To prevent these five mistakes the Buddha gave three teachings.
[158] The ultimate nature of everything is devoid of anything composite. In this true nature there is no such thing as form, sound, sight, etc. because it is beyond both existence and non-existence, the four extremes, and the eight conceptual fabrications. In the ultimate sense everything is voidness, but in the relative sense everything manifests because of the defilements, karma, and the fruition of karma.
? [159] These three causes of manifestation are compared to clouds, a dream, and an illusion respectively. In the second turning, all relative manifestation are described as an illusion but in the ultimate sense all phenomena are void. The defilements of attachment, aggression, ignorance, and belief in a self are compared to clouds which cover buddha essence. These defilements give rise to our good and bad actions (karma) which are tainted by the presence of defilements. These actions are compared to the experiences we have in dreams. Although sounds, forms, feelings, and so on appear to us as real in a dream, they have no reality in themselves. This is the same for everything we experience. As a result of defilements and karma there is the maturation of the five aggregates. A great magician with different tricks can conjure up different illusions. These illusions are produced by the magician, but they do not have any actual independent reality. In the same way, all aggregates and manifestations of existence are conjured up by the defilements and karma and are like an illusion with no independent reality. The second turning made clear that on the ultimate level everything is void, but on the relative level everything manifests to us like clouds or dreams or illusions.
[160] The purpose of this teaching was to eliminate five misconceptions which arise from not knowing about buddha nature. The first mistake is discouragement or faintheartedness which is a form of self-contempt. It appears when one thinks one is unable to do somethi/ig because one is not good enough to do it. We think, "I cannot get rid of the defilements; I cannot achieve Buddhahood and help beings and practice dharma" ajad
lack the confidence to practice. In general, when someone
? doesn't have enough confidence in worldly affairs, they cannot accomplish what they have to do. This is also true of the dharma; if we don't have enough courage, we aren't able to generate the state of mind conducive to enlightenment. A bodhisattva must have compassion and understanding. Without self-confidence, the bodhisattva won't be able to practice along these lines.
[162] If we are able to generate some bodhicitta, then others who don't have this motivation appear inferior. So to think, "I'm much better than others because they don't have strong motivation" and to develop strong pride and look down on others is the second mistake because everyone has buddha nature.
[163] The third mistake is to lack the right kind of under- standing and to believe phenomenal appearances to be real. We cling to this misconception, because we do not understand that all phenomenal appearances are empty. [164] The faults and defects in beings are only transient and fabrications. Actually, within individuals all the qualities are pure and present. If we don't understand this, we will speak ill of the true nature which is the fourth fault. [165] The fifth mistake of not knowing that all beings
possess buddha nature and to value oneself over all beings. The opposite is characteristic of bodhisattvas who love others as much as themselves. If we don't know about buddha nature, one cannot achieve this complete love. [166] If we know about the presence of buddha nature, the five mistakes can be dispelled. On hearing the teaching of Buddha nature we will not be discouraged; on the contrary we will be happy to learn there is no need to continue in samsara because we possess this essence of Buddhahood and has the power to achieve Buddhahood in
? the future. We will be joyous because we discover we are on the path with all the Buddhas of the past, present, and future and is able to achieve enlightenment because we have the cause of it in ourself.
The second benefit of this teaching is that we will develop respect for all beings. Because all beings are potential Buddhas, we cannot despise them, but can only feel respect for them. The knowledge of buddha nature will also dispel the three remaining faults. Knowing all persons possess buddha nature allows us to stop believing the reality of phenomena. At first we believe everything is empty and believe in this reality. Knowledge of buddha nature gives rise to prajnS which is the understanding of the true nature of things. Understanding that buddha nature is possessed by all beings gives birth to jnSna. Finally, loving kindness will develop as a result of giving up egotism or valuing oneself over others.
[167] With the growth of these five good qualities, the five unwholesome qualities will be abandoned and we will understand that all beings are the same in that they all possess the buddha essence and have the power to achieve Buddhahood. When we know this, we will develop loving kindness towards beings making it possible to achieve Buddhahood quickly.
? CHAPTER 8
Enlightenment
The explanation of the fifth vajra point is similar in structure to the outline of the chapter on buddha nature. There will be a summary of eight points concerning en- lightenment and then each of these points will be presented in greater detail.
Characteristics o f Enlightenment
[168] One has to enter the path that leads to enlighten- ment and when this path reaches completion, one achieves Buddhahood. The first point is the nature of enlightenment which is purity because no obscurations are left. The second point is that on the path one studies, reflects, an<I practices meditation and when these practices have
sufficiently developed, one achieves Buddhahood. The third point is once one is completely free from obscura- tions, one is free from anything to be relinquished. The fourth point is called function and this is to create the best possible outcome for oneself and others. Reaching enlightenment is the best possible outcome because one will never have to return to samsara and suffer again. This is of great value to others because it will help an incalculable number of other beings reach the same state.
The fifth point describes the various qualities which are the basis for the twofold realization that leads to
? enlightenment. The sixth point is the way in which enlightenment manifests through the qualities of depth, vastness, and greatness of nature which are related to the three kayas. Depth relates to the dharmakaya which represents the true nature of all phenomena. Vastness relates to the sambhogakaya because it can act in a great variety of ways. Greatness of nature relates to the nirmanakaya because this is by "attire very pure and works to help beings. The seventh point describes enlightenment
in terms of how long this activity goes on. The last point refers to the actual nature of phenomena which relates to its inconceivability.
[169] Each of these aspects is defined through the various facets they represent. Purity represents the nature of enlightenment; achievement represents the result of the path; freedom from all impurities represents the fruition of the path. Value for oneself and others represents the function of enlightenment. The basis for the twofold value are all the qualities present at enlightenment. The depth, vastness, and greatness of nature refer to the dharmakaya, sambhogakaya and nirmanakaya respectively and the way
in which these kayas manifest. 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.
[139] When one is on the path to enlightenment as an ordinary being, one is on the path of accumulation and the path of junction. One practices because one has a goal of practice, but little direct realization. After a while one gets
? a direct insight into the nature of phenomena and becomes a bodhisattva who sees "the rope as a rope" and all mis- conceptions are relinquished. This is the path of cultivation of insight which is compared to a shoot growing from the skin of a fruit When one has reached this path of insight,
jnana starts to manifest.
[140] On the path of insight, the obscurations are eliminated but we don't automatically reach Buddhahood. We have been in samsara for such a long time that we have acquired very strong mental habits. The gross mis- conceptions have been removed, but the innate ignorance from the very beginning still remains as a trace. After we have the insight, we need to cultivate this insight until it becomes very firm. This path of cultivation is called the
path of the realized ones. It is the time when the core of the belief of self (called the "multitude of fears" because it causes great fear) is removed. This is compared to tattered rags which are so rotten they are quite easy to remove. In the same way, these mental impurities are quite soft, subtle, and easy to remove.
[141] The eighth example corresponds to the impurities in the first seven bodhisattva levels. These are compared to a baby in the womb. The baby must wait there nine months and with each day it knows it is closer to being bom. Similarly, a bodhisattva at each stage is growing more complete as impurities are removed with jnana maturing more and more.
[142] The ninth example relates to the very fine impurities of the last three bodhisattva levels which have to be eliminated. These are compared to traces of clay covering a statue. These great beings, the bodhisattvas on the tenth level, remove these slight impurities through
? vajra-like samadhi. This is compared to a vajra because it is very powerful and solid; it can destroy everything else and not be destroyed itself.
[144] There is a purity aspect of each of the nine examples. Buddha nature is the union of three natures: dharmakaya, the suchness, and causal ground. The dharma- kaya refers to the clarity aspect, the suchness to voidness, and the causal ground to the aspect of full manifestation. If one has a shell that is white and round, one can say that from the color aspect it is white, from the shape aspect it is round; however, the whiteness and roundness are inseparable. In the same way the clarity, voidness, and the causal ground which are the ability to manifest as Buddhahood are also inseparable. Of the nine examples there are three examples for the dharmakaya, one example for the suchness, and five for the causal ground.
[145] The first three examples relate to the dharmakaya. The dharmakaya can be divided into the actual dharmakaya and the relative dharmakaya which is also called dharmakaya, but is not really the dharmakaya. The true dharmakaya is the stainless dharmadhatu, the actual buddha nature, which is by nature luminosity and in the domain of self-cognisant jnSna. Relative dharmakaya is called the "teaching dharmakaya" which are the scriptures that teach the meaning of the dharmakaya. These scriptures have a deep aspect related to the dharmakaya and a vast aspect related to the various mentalities of beings.
[146] The first example is of the true dharmakaya which cannot be fathomed so it is represented by the Buddha in a withering lotus. 5
^Thrangu Rinpoche believes that in this case it is the Buddha himself, not a statue of the Buddha.
? [147] The second example of honey represents the teaching dharmakaya because the taste of honey is very subtle, as are the teachings of the dharmakaya. Honey is always very sweet and all kinds of honey have this same sweet taste. In comparison, all the various phenomena of the dharmakaya have one taste or a similar nature. The third example of grain in husks, the millions of grains represent the great variety of teachings. The deep aspect of the teaching is represented by the honey, the vast aspect is
represented by the grains in the husk.
[148] The fourth example of gold illustrates the
changeless character of the suchness. Suchness is not completely pure and not changed by suffering or defilements. It is perfectly pure and therefore is compared to gold which has the same qualities.
[149] The last five examples refer to causal ground. The causal ground is compared to a treasure because a treasure can lie beneath the ground for hundreds of years and remain unchanged. The causal ground is compared to a fruit because when a fruit is still a fruit one cannot see the tree, but the fruit contains the potential of a tree. The example of a treasure describes the innate aspect of the causal ground and the example of the fruit describes how the proper practice of virtue can manifest into Buddhahood. These two aspects of the causal ground
develop into the three kayas of the Buddha. The dharmakaya is the outcome of the innate aspect and the form kayas are the outcome of the practice of virtue.
[151] The essence kaya, svabhavikakaya or dharmakaya, is compared to an example of a buddha statue made of precious substances. The innate aspect of causal ground ft
compared to a treasure of jewels because it is there
? naturally. The sambhogakaya is compared to a great king or cakravatin because the sambhogakaya is endowed with the great power of dharma. The nirmanakSya is illustrated by a golden statue because it is a representation of the Buddha.
[153] As an ordinary person one cannot understand Buddha essence directly and therefore needs the help of faith to understand it. The buddha nature has been there from the very beginning and was never created by anyone. It is the spontaneously present jnana. An ordinary person cannot see this directly because his buddha nature is covered by impurities. He or she may be able to gain some indirect understanding of it by inference, but even this is hard to understand because it is in the domain of the inconceivable. For example, the sun sheds its brilliant rays all the time; as far as the sun is concerned, it never is obscured by anything. But a blind person will never see this sunshine. In the same way, the spontaneously present
jfiana has been there from the very beginning but it is hidden from ordinary beings who do not have the clear eyes of prajna to see through the thick darkness of ignorance. They must rely on faith in order ;o understand this buddha nature.
Buddha essence has two kinds of purity: it is naturally pure, and is pure from incidental impurities. It has always had these qualities, but when one doesn't see this fully one makes mistakes, goes astray, and wanders in samsara. [155] Buddha nature is void and not void in a way. The buddha essence is devoid of any passing impurity because these are not an intrinsic part of it. On the other hand, the buddha essence is not devoid of the supreme qualities because the qualities are an inseparable part of the actual nature of the buddha essence.
? Importance o f Buddha Nature
The fourth major division in this chapter on buddha nature explains why it is necessary to teach about the presence of the buddha nature and what benefits one can expect from understanding this teaching.
To review, the Buddha turned the wheel of dharma three times. The second turning demonstrated the voidness of all phenomena. In these teachings the Buddha said there is no form, sound, taste, smell, etc. with everything being devoid of any actual nature. Everything is void beyond the four extremes of existence and nonexistence and beyond the eight mental fabrications. Everything is the dharmadhatu devoid of any actual nature of its own. In the third turning, Buddha stated all beings had buddha nature and he described the nature of the buddha nature in detail. Ordinary beings might think that there is a contradiction between teachings of the second turning in which the Buddha said there wasn't anything and in the third turning
in which he said there was.
[156] In the text it states that the Buddha taught phenomena are devoid of actual nature; they are like a cloud, a dream, or an illusion. This was explained in many sutras in the long, middle, and short form of the
PrajnQpUrartiitU sutra. The Buddha in this teaching stated that anything knowable is devoid of any actual nature; that is, it is always void and always has been void. In the third turning the Buddha said that all beings have Buddha essence which appears to contradict the second turning teachings.
[157] The answer to this contraction is that if we do not understand the presence of Buddha nature in all beings, we
? will make five mistakes in reasoning. The first mistake is faintheartedness; we will become discouraged about the possibility of attaining Buddhahood. We will think the Buddhas of the past have managed to attain Buddhahood, but they were individuals quite different from ourself, so Buddhahood is totally out of reach. If we think this way, we may not even Degin to work for liberation. The second mistake is we don't know that other beings have buddha nature and we might feel contempt for persons who have a lesser understanding than our own and believe they have no chance of achieving Buddhahood. The third mistake is to have misconceptions of the true nature of things and believe appearances are real. Fourth, if we don't understand that all beings have buddha nature and therefore have the possibility of reaching Buddhahood, we
might think that beings are simply empty and void and we might therefore ridicule their true nature. If we do not
understand all beings are alike because they all possess buddha nature, we may make the fifth mistake of thinking more highly of ourself than others. We therefore spend more time looking for happiness for ourself and less in helping others. To prevent these five mistakes the Buddha gave three teachings.
[158] The ultimate nature of everything is devoid of anything composite. In this true nature there is no such thing as form, sound, sight, etc. because it is beyond both existence and non-existence, the four extremes, and the eight conceptual fabrications. In the ultimate sense everything is voidness, but in the relative sense everything manifests because of the defilements, karma, and the fruition of karma.
? [159] These three causes of manifestation are compared to clouds, a dream, and an illusion respectively. In the second turning, all relative manifestation are described as an illusion but in the ultimate sense all phenomena are void. The defilements of attachment, aggression, ignorance, and belief in a self are compared to clouds which cover buddha essence. These defilements give rise to our good and bad actions (karma) which are tainted by the presence of defilements. These actions are compared to the experiences we have in dreams. Although sounds, forms, feelings, and so on appear to us as real in a dream, they have no reality in themselves. This is the same for everything we experience. As a result of defilements and karma there is the maturation of the five aggregates. A great magician with different tricks can conjure up different illusions. These illusions are produced by the magician, but they do not have any actual independent reality. In the same way, all aggregates and manifestations of existence are conjured up by the defilements and karma and are like an illusion with no independent reality. The second turning made clear that on the ultimate level everything is void, but on the relative level everything manifests to us like clouds or dreams or illusions.
[160] The purpose of this teaching was to eliminate five misconceptions which arise from not knowing about buddha nature. The first mistake is discouragement or faintheartedness which is a form of self-contempt. It appears when one thinks one is unable to do somethi/ig because one is not good enough to do it. We think, "I cannot get rid of the defilements; I cannot achieve Buddhahood and help beings and practice dharma" ajad
lack the confidence to practice. In general, when someone
? doesn't have enough confidence in worldly affairs, they cannot accomplish what they have to do. This is also true of the dharma; if we don't have enough courage, we aren't able to generate the state of mind conducive to enlightenment. A bodhisattva must have compassion and understanding. Without self-confidence, the bodhisattva won't be able to practice along these lines.
[162] If we are able to generate some bodhicitta, then others who don't have this motivation appear inferior. So to think, "I'm much better than others because they don't have strong motivation" and to develop strong pride and look down on others is the second mistake because everyone has buddha nature.
[163] The third mistake is to lack the right kind of under- standing and to believe phenomenal appearances to be real. We cling to this misconception, because we do not understand that all phenomenal appearances are empty. [164] The faults and defects in beings are only transient and fabrications. Actually, within individuals all the qualities are pure and present. If we don't understand this, we will speak ill of the true nature which is the fourth fault. [165] The fifth mistake of not knowing that all beings
possess buddha nature and to value oneself over all beings. The opposite is characteristic of bodhisattvas who love others as much as themselves. If we don't know about buddha nature, one cannot achieve this complete love. [166] If we know about the presence of buddha nature, the five mistakes can be dispelled. On hearing the teaching of Buddha nature we will not be discouraged; on the contrary we will be happy to learn there is no need to continue in samsara because we possess this essence of Buddhahood and has the power to achieve Buddhahood in
? the future. We will be joyous because we discover we are on the path with all the Buddhas of the past, present, and future and is able to achieve enlightenment because we have the cause of it in ourself.
The second benefit of this teaching is that we will develop respect for all beings. Because all beings are potential Buddhas, we cannot despise them, but can only feel respect for them. The knowledge of buddha nature will also dispel the three remaining faults. Knowing all persons possess buddha nature allows us to stop believing the reality of phenomena. At first we believe everything is empty and believe in this reality. Knowledge of buddha nature gives rise to prajnS which is the understanding of the true nature of things. Understanding that buddha nature is possessed by all beings gives birth to jnSna. Finally, loving kindness will develop as a result of giving up egotism or valuing oneself over others.
[167] With the growth of these five good qualities, the five unwholesome qualities will be abandoned and we will understand that all beings are the same in that they all possess the buddha essence and have the power to achieve Buddhahood. When we know this, we will develop loving kindness towards beings making it possible to achieve Buddhahood quickly.
? CHAPTER 8
Enlightenment
The explanation of the fifth vajra point is similar in structure to the outline of the chapter on buddha nature. There will be a summary of eight points concerning en- lightenment and then each of these points will be presented in greater detail.
Characteristics o f Enlightenment
[168] One has to enter the path that leads to enlighten- ment and when this path reaches completion, one achieves Buddhahood. The first point is the nature of enlightenment which is purity because no obscurations are left. The second point is that on the path one studies, reflects, an<I practices meditation and when these practices have
sufficiently developed, one achieves Buddhahood. The third point is once one is completely free from obscura- tions, one is free from anything to be relinquished. The fourth point is called function and this is to create the best possible outcome for oneself and others. Reaching enlightenment is the best possible outcome because one will never have to return to samsara and suffer again. This is of great value to others because it will help an incalculable number of other beings reach the same state.
The fifth point describes the various qualities which are the basis for the twofold realization that leads to
? enlightenment. The sixth point is the way in which enlightenment manifests through the qualities of depth, vastness, and greatness of nature which are related to the three kayas. Depth relates to the dharmakaya which represents the true nature of all phenomena. Vastness relates to the sambhogakaya because it can act in a great variety of ways. Greatness of nature relates to the nirmanakaya because this is by "attire very pure and works to help beings. The seventh point describes enlightenment
in terms of how long this activity goes on. The last point refers to the actual nature of phenomena which relates to its inconceivability.
[169] Each of these aspects is defined through the various facets they represent. Purity represents the nature of enlightenment; achievement represents the result of the path; freedom from all impurities represents the fruition of the path. Value for oneself and others represents the function of enlightenment. The basis for the twofold value are all the qualities present at enlightenment. The depth, vastness, and greatness of nature refer to the dharmakaya, sambhogakaya and nirmanakaya respectively and the way
in which these kayas manifest. 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.
