No More Learning

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. In the example of the reflection of the moon in water, the sambhogakaya form makes a very faithful reflection of the
qualities of the dharmakaya. So it is said the qualities of the body of the sambhogakaya manifest the real qualities of the dharmakaya.
The third quality of the sambhogakaya is mind which is the pure compassion of the Buddha, so that the natural outflow of this compassion is unceasing help to all beings.
? From the dharmakSya's compassion springs the sambho- gakaya, and the sambhogakaya is the source of buddha activity. Even the activity of the nirmanakaya springs from the compassion of the sambhogakaya which is the expression of the compassion of the dharmakaya.
[217] The fourth quality of the sambhogakaya is that of the Buddha's activity. The activity of the sambhogakaya is completely spontaneous and does not need any thought to take place and entirely satisfies all the wishes of beings. The fifth quality of the sambhogakaya is manifesting something which is not really its true nature, like the wish- fulfilling gem. If one puts a gem against a background of one color it will manifest that color, although that color is not the gem's nature. In the same way, the sambhogakaya manifests in a miraculous way of appearing which is not its real nature, because the sambhogakaya is never divorced from the dharmakaya--it is forever abiding in the
dharmakaya.
[218] The sambhogakaya has five different aspects. The first is uninterrupted speech, of continually giving very deep and vast teachings to the pure disciples.
The second is the quality of emanating of body without interruption. The sambhogakaya manifests the true qualities of enlightenment to the realized bodhisattvas. What the realized bodhisattvas see is a form which is adorned with all the marks and signs of a Buddha.
The third quality is the mind of the sambhogakaya that is constantly engaged in activity to help beings as the result of its pure nonconceptual compassion. This compassion helps pure beings, so buddha activity is not aimed only at impure beings.
The fourth aualitv of the sambhogakaya is that it is
? constantly acting spontaneously with its body, speech, and mind. The sambhogakaya body is constantly manifesting physically, and the mind is continually acting to help pure beings, and the speech is constantly giving teachings all without thinking about it.
The fifth quality is being able to manifest beyond its true nature. The sambhogakaya shows itself in forms that correspond to the spiritual maturity of beings. For pure beings it emanates in the form of the sambhogakaya; for impure beings it shows itself in the form of the nirmanakaya. It displays visible forms, but these are not its actual nature because its actual nature is the dharmakaya. [219] For example, a jewel may give off different colors
due to the background colors, but itself has no such colors. The jewel does not have a nature of being white, yellow, blue etc. but because it is very transparent, the colors of the background can be seen in the jewel. In the same way, enlightenment can manifest in different forms due to the various circumstances created by beings. The dharmakaya itself doesn't change, but reflects all the various conditions of beings in the way it manifests to them.
Nirmanakaya
[220] The nirmanakaya referred to here is the supreme nirmanakaya which is the historical Buddha with 32 marks and the 80 signs on his body and 60 different qualities of speech. This is the form of the Buddha we know as the Buddha Sakyamuni, and the Buddha Maitreya who will manifest in the future. The nirmanakaya is represented by the one thousand Buddhas that will come in this present world cycle. All these Buddhas will show various deeds to
? help beings. The Sakyamuni Buddha performed 12 main deeds on the path to liberation.
The ground of buddha activity is the dharmakaya. The sambhogakaya and the nirmanakaya manifest to help beings, emanating from the dharmakaya without any change and without being separate from the dharmakaya. The Buddha sees all worlds just as they are and with his compassion he perceives the suffering of beings. The Buddha knows that if these beings practice, they will achieve enlightenment because all beings are endowed with buddha essence. So having seen the world through his great compassion and having seen the need to help beings without departing from the dharmakaya, the Buddha helps them through the form kayas.
Twelve Deeds o f the Buddha
First the Buddha took birth as a god in a paradise called Tusita which is a place of great happiness. When he was in Tusita, he taught the dharma to the gods. Although this was the first deed of the Buddha, it is not counted as one of the twelve deeds because the twelve deeds refer to activities in our world. Before he left Tusita, he appointed the bodhi- sattva Maitreya as the representative of the Buddhas in Tusita empowering him to give teachings there.
Before the Buddha came into our world, he actually had five visions. He saw his mother, the place of his birth, the time, and the kind of people he would be associated with in his life. He saw his caste as a royal family because if he had been born in a low caste he would have automatically been cut off from most persons. The previous buddha, Buddha KaSyapa, was bom in a Brahmin
? family for a similar reason because at the time the Brahmins had the greatest prestige. Buddha Sakyamuni was bom into a royal family because the royal caste had the greatest prestige at the time. Then he saw his mother who was worthy of bearing a Buddha with all his perfect marks and signs inside her womb. He also saw that the beings associated with him lived in India, so India would be the right place for him to manifest. He also saw the right time to manifest which was about 500 B. C. because beings were spiritually ready for his coming. He saw the country in which he should go because there he would be able to help beings the most. Having foreseen these five things, the Buddha left Tusita and entered our world.
[221] The second deed was to enter the womb of his mother and his mother perceived this in the form of a white elephant with six tusks entering her womb. The third deed was to take birth in a normal way (his mother's womb). Actually, the Buddha had the power to be bom in any way--he could have appeared miraculously from a lotus or
just appeared from the sky, but he chose to manifest in a normal birth because all the beings he had to relate to, including his disciples, were bom from the womb. Had he had a miraculous birth, they might have thought, "Oh, we are not like him because he has just fallen from space and can do all these things, but we can't do them because we are just ordinary people. " So he took a normal birth to show that he was sharing the conditions of all humans.
The fourth deed was that he became very proficient in all arts and crafts. When the Buddha was a little boy, he learned the different aspects of knowledge. He learned to write in the sixty different languages, learned all tfie different skills, the martial arts, and all the aspects of
? knowledge. He became extremely proficient and skilled in all of them. The reason he did all this was that later when he was going to teach, there would be no risk of people saying, "Well, he is teaching all these things involving the spiritual life because he was a failure in worldly things. " [222] The filth deed was that he enjoyed the company of his wife and consorts in his father's palace. This was to eliminate the belief that the Buddha was so extraordinary because he didn't know wha: pleasure was all about. To offset this belief ^e showed that he could indeed enjoy the pleasures of the world. Later he showed that there is no need to become involved with these pleasures and cling to them, because they are futile pleasures because as they do not last forever. Instead one should practice the way to liberation without attachment.
The sixth and seventh deeds were to eliminate the extreme of overindulgence of pleasures and enjoyment without caring for anything else and the extreme of practicing too many hardships thinking that this will bring liberation. To show the pointlessness of these extremes, the Buddha renounced the world. At the time the Buddha had been living with all the pleasures of his palace with his wife and consorts. To show this was too much of a fetter, he secretly fled from the palace at night, cut his hair off, and took up the life of a ascetic. Once he left the palace and found a teacher, he practiced extreme austerities by the banks of a river for six years. This was to demonstrate that practicing austerities was not the way to achieve realization. Instead, the final realization is the under- standing of the true nature of the mind.
The eighth deed was to go to Bodhgaya (in India) which is known as "the heart of enlightenment. " This is the place where the one thousand Buddhas of this time cycle
? will go to reach enlightenment. His ninth deed was to vanquish the host of m5ra which are demons. The true meaning of this is that through his vaija-like samadhi the Buddha became victorious over all the defilements that were known as the demon of the aggregates, the demon of defilements and so on. These demons or obstacles appeared in front of him to stop him from reaching Buddhahood. They tried to stop him through attachment, aggression, and ignorance. For attachment, the demons created a very beautiful woman who tried to tempt the Buddha, but he overcame this. Then they tried to delude him by producing a messenger who said that his father had died and Devadatta, who was an enemy of the Buddha, was going to take over the kingdom. They also tried to arouse his anger by producing a tremendous army of demons who tried to attack the Buddha through their amazing displays
of negative miracles. But the whole time, the Buddha just remained in meditation and was immersed in a state of loving kindness unswayed by desire, anger, or delusion. As a result he demonstrated the tenth deed which was to achieve perfect enlightenment.
[223] Having achieved enlightenment, the Buddha performed the eleventh deed which was turning the wheel of dharma. The first turning taught the four noble truths which was to help the disciples of hinayana. The second turning was the teaching of voidness and the original nature of everything, of dharmadhatu. The third turning was the teachings on the clarity aspect of jnana that showed that the true nature of everything is the union of
clarity and voidness and was intended for bodhisattvas who could reach enlightenment.
The twelfth deed of the Buddha was his passing away. The buddha could see that if he remained among human
? beings all the time, they wouldn't really develop a sense of renunciation. To kindle a weariness of samsara and develop a wish for liberation in beings, the Buddha appeared to die.
Progressive Training
[224] The first way the Buddha helped in the nirmana- kaya was the 12 deeds. The second way was through helping beings reach liberation or "ripening" them. For ordiL-eings, the Buddha helps them enter the hinayana by guiding them in the understanding of that path. When beings are more spiritually developed, he guides tnem into the mahayana and helps them relinquish their emotional and cognidve obscurations until they reach enlightenment.
The Buddha helps beings, including those who have not yet had any contact with the Buddha's teachings, enter the hinayana path by teaching the relative truth because the ultimate truth is quite difficult to understand at first. He teaches that all composite phenomena are impermanent and that everything that is tainted by emotional impurities automatically implies suffering. Then he taught that all these conditions and tainted phenomena arc devoid of any self and that this subject that seems to be apprehending phenomena is itself not real. So in effect, beings are taught the three characteristics of samsara; impermanence, suffering, and self.
Once beings understand impermanence and suffering, they will want to eliminate these. Once they understand there is no "self," they will want to relinquish this illusion and understand it. So the teaching of non-self has the benefit of making beings want to go beyond suffering,
? impermanence, and a mistaken belief in a self, and making them want to reach nirvana. So the benefit of these teachings is that they bring beings onto the path in the immediate future and help them liberate themselves from samsara to achieve a state of peace in the more distant future.
[225] The second turning and the bodhisattva path teachings are given to those beings who have already entered the path to peace, but mistakenly believe that they have already achieved nirvana. So teachings such as the Lotus Sutra (Saddharmaundarlka sutra) describe the real nature of phenomena and teach that they have not achieved final enlightenment and to reach this final enlightenment, they have to practice two qualities. They have to develop prajna which leads them to understand that they must go beyond conditioned existence. Simultaneously, they must
develop the true compassion unsupported by any concepts. This makes them want to go beyond peace just for oneself. So these beings who have achieved peace for themselves are taught they must go on to perfect enlightenment.
[226] Through these teachings practitioners of the hinayana are brought into the fold of the mahayana. They will undergo a change of motivation and acquire real prajna. They will understand the nonexistence of a personal self and the non-existence of phenomena. Through these changes, they will cultivate the skillful means of compassion (the emptiness) united with deeper understanding (prajna).
The immediate result of these teachings of the nirmanakaya leads beings onto the path to peace and brings, them into the fold of the hinayana. After that, the Buddha gives them the absolute meaning of the teachings and places them onto the mahayana path.
? The third aspect of buddha activity is enlightenment. When beings have reached the pure eighth, ninth, and tenth bodhisattva levels, the Buddha makes a prediction of their future enlightenment. He will say, "Later on in such and such a time cycle (Skt. kalpa), you will become a Buddha with the name of so and so, and have disciples by the names of so and so, your teachings will endure for such and such duration of time, and your buddha field will be called such and such. "
How the Kayas are Grouped
[227] The kayas of the Buddha are the dharmakaya, sambhogakaya, and the nirmanakaya. The dharmakaya is the most difficult to understand because it is beyond the four extremes and the eight mental fabrications.
The sambhogakaya has the quality of great power. The nirmanakaya, on the other hand, expresses itself with respect to what beings need. When the nirmanakaya manifests in a given place, all the beings who live in that place won't necessarily enter the dharma. However, when the sambhogakaya teaches in a given buddha field, all the beings there enter the dharma because they are already very close to the final realization. The sambhogakaya, in effect, teaches the final realization and is extremely powerful because it talks continually about the absolute meaning of things.
The nirmanakaya expresses the teachings in a way that beings can relate to it and teaches more relative than absolute meaning.
This is why the nirmanakaya appears in forms that are actual experiences of beings.
[228] To summarize, the dharmakav. i is the depth, the very expression of the dharmadhatu. The sambhogakaya
? represents the vastness of buddha activity which is all- powerful. And the nirmanakaya represents greatness of nature which means it has great compassion that makes it possible for buddha activity to express itself in ways beings can relate to. The buddha kayas can also be divided into the dharmakaya which expresses the true nature of
things and the other two form kayas. The sambhogakaya and the nirmanakaya are called the form kayas because they are the ones people can actually see and relate to. However, these two form kayas are always present in the dharmakaya in the same way that visible objects are present in space.
7. Permanence
[229] The very nature of enlightenment is changeless, im- mutable and will be explained using ten different reasons --seven for the form kayas and three for the dharmakaya. The dharmakaya has the permanence of nature, the sambhogakaya the permanence of continuity, and the nirmanakaya the permanence of uninterruptedness. The first reason for permanence of the kayas is due to endless conditions which means that Buddhahood can be achieved
through a combination of many different causes. One condition for realizing Buddhahood is the accumulation of virtue by practicing the six paramitas. The other condition is the accumulation of insight which is done through meditation. When these two accumulations have been completed the two form kayas will manifest as the result of these endless causes and will be able to manifest permanently to all different beings: the sambhogakaya with its permanence of continuity and the nirmSnakaya with its
permanence of being uninterupted.
? The second reason for the permanence of the kayas is the inexhaustible number of beings and buddha activity will be around as long as there are beings. However, the number of beings is so inexhaustible that the form kayas will always have to manifest in order to help them. If one being has been liberated, there are still many, many other beings to liberate.
The third reason for the permanence of the form kayas is the great compassionate love of the Buddha. If the Buddhas weren't continually inspired by compassion, their activity would stop. However, the Buddhas have non- referential compassion so their activity goes on all the time as a mother always has love for her only son.
The fourth reason is miraculous cause. Even if the Buddhas had compassion, if they didn't have the power to make this activity possible, then it wouldn't take place. But the Buddhas have miraculous powers so that they can continually help with whatever is necessary for the good of beings. The fifth reason for the permanence of the form kayas is that the Buddhas have realized the sameness of samsara and nirvana and do not see themselves defiled and polluted by samsara when helping beings in samsara. The sixth reason is that they possess the untainted happiness. And the seventh reason is that they have mastery over all qualities.
The next three reasons express the permanence of the dharmakaya. The dharmakaya is permanent because the evil of death has been vanquished. Ninth is that the dharmakaya has no material essence. It is not of a conditioned nature, therefore it is permanent. The tenth reason is that the dharmakaya is the protector of the world and pervades everything. In more detail:
? [230] The first four reasons for explaining how the form kayas are constantly present in samsara and the last three reasons explain how they do not forsake samsara.
To begin, the form kayas are always present in samsara because the bodhisattvas hold the true dharma, having devoted their bodies, lives, and resources to this for aeons. The form kayas manifest due to endless causes which are all the virtuous actions done by the bodhisattvas for endless aeons.
The second reason for permanence is that the Buddhas act for the benefit of all beings. They do not work for just their own countrymen, relatives, or disciples because when they began on the mahayana path, they took a vow to reach enlightenment for the sake of all beings.
[231] Since there is an inexhaustible number of beings to be liberated from samsara, the form kayas are permanent. However, if the Buddhas didn't have compassion, this activity would stop at a certain point. Inspired by this compassion, they are constantly helping beings so that they manifest continuously. Fourth, even if the Buddhas were willing to help, if they did not have the power to help, no buddha activity could take place. The Buddhas, however,
possess full miraculous powers so that they can help beings in whatever way needed.
[232] The form kayas are permanent because the Buddhas do not forsake samsara for three reasons. If the Buddhas saw samsara as bad and nirvana as good, they would be inclined to give up samsara and achieve nirvana. This would be an obstacle to the accomplishment of buddha activity to help other beings. However, they
possess perfect knowledge so they understand fhe inseparability of nirvana and samsara and therefore
? manifest continually in samsara to help beings. The Buddhas also do not forsake the world because they possess the supreme bliss of samadhi. Even though the Buddhas could see the inseparability of samsara and nirvana, if they had to undergo terrible sufferings in samsara, after a time they wouldn't be able to bear it. However, instead they experience the supreme bliss of meditation (samadhi).
[233] If the Buddhas saw the inseparability of samsara and nirvana but still had karma and obscuration, then from time to time they would experience the suffering of samsara again. This would become an obstacle to their helping beings and would eventually render them powerless. So the third reason that the form kayas are permanent is that since they are not polluted by worldly impurities, they can remain permanently in the world to help beings.
The first of four reasons that the dharmakaya is permanent is that it is immortal. In samsara, one has to experience birth which implies sickness, old age, and death. But in Buddhahood there is no longer any death because the causes of death have been removed. The Buddhas have totally eradicated all obscurations which frees them from karma and therefore places them beyond the reach of death.
[234] Secondly, the nature of dharmakaya is uncreated. From the beginning of time Buddhahood was free from birth, old age, sickness, and death. The Buddhas have realized this uncreated true nature by perceiving it as it is and made it manifest just as it is. This nature is perfectly at peace and beyond all conditioned phenomena. This original uncreatedness of the true nature is manifested in
? Buddhahood and that is why Buddhahood is permanent. The third reason is Buddhahood constitutes a permanent refuge for those who are without help. Why is
this? Beings are subject to impermanence, suffering, and dangers; but when the ultimate realization is achieved all these characteristics vanish. So the one who embodies freedom from impermanence becomes the protection for all beings who are still subjected to change.
[235] The form kayas do not have the same permanence of nature. As their name indicates they take form and as soon as there is form there is no longer the characteristic of uncreatedness. So they are not permanent in nature and are not free from impermanence. However, the sambhogakaya has the permanence of uninterruptedness because it has the five definite characteristics which it manifests so the buddha field where the sambhogakaya is manifesting can never change. And the sambhogakaya itself never passes away, so it has the permanence of unceasingness.
The nirmanakaya has the permanence of continuity. A Buddha comes and gives his teaching and then passes away, but his or her buddha activity doesn't stop. This nirmanakaya form will begin in another place so that buddha activity is going on continually.
8. Inconceivability o f Enlightenment
[236] Enlightenment is inconceivable for six reasons. First, it is inconceivable because it is ineffable which means that the qualities of enlightenment cannot be described in words. Second, it is the ultimate truth. The Tibetan word for "relative truth" or reality is kunzop. The syllable kun means "all," and indicates that these objects
? can be apprehended by all (rather than just extraordinary) beings. The second syllable zop means "false. " Everyone perceives these things in a false way. Enlightenment consists of the ultimate truth which is the absolute truth or the way things truly are. Third, it is not the object of intellectual investigation because it is beyond the four extremes and eight conceptual fabrications. Fourth, it is beyond comparisons so one cannot find any examples to describe it. Fifth, it is peerless, being the highest possible quality so that one cannot find anything with which to compare it with. Sixth, it is neither conditioned existence nor the peace of the arhats. In more detail:
[237] Enlightenment is inconceivable because it is ineffable. "Ineffable" means that it cannot be expressed in words. Ordinary objects of the relative world, say a pillar or a bowl, one can describe it in words. If an object car be represented by words, it can also be conceived by mind. However, Buddhahood cannot be described by words so it cannot be fully understood by mind. It is ineffable because it is the ultimate truth. All ordinary objects have sound, taste, smell, etc. and can be apprehended by means of names, symbols, and descriptions of existence and so on. Enlightenment, however, cannot be described in words because it is beyond the four extremes and eight
conceptual fabrications. All one can do is to describe what it is not.
Enlightenment is the ultimate truth and it cannot be in- vestigated intellectually. If one wants to investigate an object, one would have to apprehend it intellectually either directly or through deductive reasoning. To investigate intellectually, one has to use reason and to use reason one has to rely on terms of comparison. Since enlightenment is
? peerless there's nothing that could be compared to it. And if one cannot make any deductions, one cannot make any inferences about enlightenment because it is not comprised of samsara or nirvana. Therefore there is nothing that could compare to it.
[238] Besides these first six reasons of the inconceiv- ability of Buddhahood there are two specific characteristics of Buddhahood. The specific quality of Buddhahood is that it never abides in samsara or in the selfish peace of the arhats. It is nonabiding because it has no concept of the qualities of nirvana or the defects of samsara. The seventh and eighth reason for the inconceivability of enlighten- ment, therefore, is nonabiding and having no concept of the faults of samsara.
[239] There are five reasons for the inconceivability of the dharmakaya. The dharmakaya is ineffable, it consists of the ultimate truth, it is not the object of intellectual investigation; it is beyond comparisons; and it is peerless. The dharmakaya therefore is extremely subtle, and being so subtle, it cannot be comprehended by mind, ideas, or concepts. The sixth reason is that it is comprised of neither
conditioned existence nor selfish peace. There are two more reasons for this: not dwelling in samsara or nirvana and not having any thought of the defects of samsara. Since the seventh and eighth reasons are not part of the object of the phenomena present in any of these levels of existence, they are also not conceivable by mind.
[240] In summary, the Buddhas have unsurpassable qualities: unsurpassable knowledge of their jnana, unsur- passable compassion which is the power to help. They ate beyond all descriptions so Buddhahood which has been described in terms of eight points up to now is, in fact,
? beyond all descriptions. The Buddhas are also called the "spontaneously present ones," meaning Buddhahood is not created by anything else or dependent upon something external. They appear by themselves continually and they realize their own Buddhahood. When these spontaneous present ones reach enlightenment, this is the last point on their journey. They begin with making a resolution to reach Buddhahood for the sake of all beings. When they have reached enlightenment, this is also the final point in terms of refuge and the final goal of every being. So this final point of arrival is inconceivable for all beings. Even for bodhisattvas on the tenth level, it is inconceivable. So it is even more inconceivable for bodhisattvas on lower levels, not to mention ordinary beings.
? CHAPTER 9
The Qualities of Buddhahood
The Qualities in Terms o f the Kayas
[241] The qualities of enlightenment will be expressed in terms of the two kayas with the qualities of value for oneself corresponding to the absolute truth and the dharmakaya and the qualities that are of value for others corresponding to relative truth and the two form kayas. The qualities of value for oneself are related to the quality of freedom and the qualities of value for others related to the
qualities of maturity.
The qualities of freedom can be compared to the sun
appearing from behind the clouds. An unobscured sun is free from clouds and not a creation of the clouds because once the clouds have been removed, the sun becomes visible again. In the same way, the twofold jnana of the Buddha is not the result of cognitive and emotional obscurations because once the jnana is free from impurities, it manifests as full knowledge of how-it-is and variety.
The qualities of maturity began in the past when the bodhisattva had to gather the accumulation of virtue and the accumulation of insight. Through the practice of these two accumulations all the various qualities matured which gave rise to the form kayas resulting in the 32 qualities of
? maturity and 32 qualities of freedom of Buddhahood.
[242] The ground for acquiring fulfillment for oneself is the ultimate kaya in which all thoughts have been eliminated and all the good qualities of Buddhahood have been fully developed. If the ground were only a relative kaya, it would automatically involve impermanence; therefore it could not provide a constant basis for the
qualities. The ultimate kaya, however, is unchanging so it can provide the best basis for fulfillment for oneself and others. It is said therefore that the symbol kayas of the great sages are the ground of the greatest possible good for beings. "Great sages" is a name for the Buddhas. The phrase in Sanskrit is rishis meaning someone who is very straight forward, honest, and speaks only the truth. It can be used for nonBuddhists or arhats but in this context it is used for the Buddhas. The phrase "symbol kayas" mean that the Buddhas express themselves in symbolic form in
relative reality for the best value for beings.
[243] The first kaya, the dharmakaya, represents fulfillment for oneself: it has 32 qualities of freedom which include the ten powers, the four fearlessnesses, and the 18 distinctive qualities. They are called qualities of freedom because the dharmakaya is free from all obscurations.
The two form kayas exist in the relative level of reality and arc represented by the qualities of a perfect being. The Buddha manifests in the form kayas so he can be visible to other beings and adopt the most perfect form of all 32 marks and 80 signs. These marks and signs are the fruition of all the virtue that had been accumulated on the path when the Buddhas were bodhisattvas.
? The 32 Qualities o f Freedom
[244] The qualities of freedom are compared to different things. The ten powers are compared to a vajra. A vajra cannot be destroyed or defeated by anything else and in the same way, the ten powers of the Buddha can defeat everything else by cutting through all ignorance. The four fearlessnesses of the Buddha are compared to a lion because a lion is naturally intrepid. A lion hasn't any fear because he knows he is the strongest animal in the forest and no other animal would even think of attacking him. In the same way the Buddha is not afraid of anything because he has seen the true nature of everything and will not make a mistake and fear that someone will prove him wrong. The 18 distinctive qualities of the Buddha are compared to space. One can mix the other elements such as earth and water, air and fire, but space cannot be mixed with any
other element because it has characteristics different from any of the other elements. In the same way the attributes of the Buddha are distinctive and are not the same as those of other beings.
Finally, the two kayas are compared to a reflection of the moon in water. The Buddha is the dharmakaya and he manifests in the two form kayas to help other beings with no thought of doing so. In the same way, the moon reflecting in the water doesn't think, "I must shine on the water" and the reflection doesn't think, "I am here because the moon is shining. " It is just the presence of the moon in the sky and the presence of water on the ground that make a reflection possible. In the same way, the two form kayas
are not the result of the dharmakaya thinking, "I must manifest in the form kayas" or the form kayas thinking, "T am created by the dharmakaya. "
? The Ten Powers
[245] The first power of the Buddhas is perfect knowledge of the appropriate and inappropriate. When bodhisattvas make the commitment to reach enlightenment for the sake of all beings, they don't abandon this commitment. Ordinary beings, however, make promises and after a time may break them and perhaps later keep them again. But the power behind the knowledge of appropriateness becomes a very firm commitment that is never abandoned and allows the Buddhas to know the cause of any given situation or any action. The Buddhas know what should bring a particular effect and what is due to a certain cause. For instance, they know that every virtuous action will have a pleasant result and every nonvirtuous action will eventually result in a painful outcome.
The second power of the Buddhas is knowing the fruition of actions which means fully understanding the workings of karma. This power comes from having paid great attention to the law of karma while practicing on the path and in trying to help others understand karma. For example, an arhat wouldn't know the cause of the blue and yellow color on a peacock's feather, but the Buddha would know exactly what action gave rise to that particular effect.
The third power is knowing the degree of intelligence of persons. On the path bodhisattvas taught persons according to their level of understanding. They could see that some had very great diligence, others not; some were very intelligent, others not. Accordingly, bodhisattvas gave teachings that were suitable for the pupils at the appropriate level.
? The fourth power is knowing the various temperaments of beings. The bodhisattvas on the path saw the different dispositions and temperaments of beings. They saw that some were influenced mostly by anger, so they taught them the remedy for anger. Others had a major problem with desire, so they taught the remedy for desire. Still others were mostly obscured by ignorance. Some had too many thoughts and received yet another remedy. When bodhisattvas reached Buddhahood, they then had the full knowledge of the temperaments of beings.
The fifth power is the knowledge of the interests of beings. The bodhisattvas knew that some persons were attracted to the hxnaySna and others were more interested in the mahayana. They knew that some were attracted to the practice of generosity, while others preferred to practice discipline, and still others preferred meditation. Since they knew exactly what each being preferred practicing, they knew exactly the wishes and interests of all beings when they became Buddhas.
The sixth power is the knowledge of the path which leads everywhere. On the path as a bodhisattva they became familiar with all levels of practice of all the yanas. As a result they could see that the various paths lead to the different states of samsara and nirvana and see the path that leads to less suffering, the path that leads to immediate happiness and the path of eternal happiness. This familiarity with all yanas on the path results in the Buddha's knowledge of the path that goes everywhere. [246] The seventh power is knowing meditative stability
without any defilement. The Buddhas know what is true and false meditation because while they were practicing the path they emphasized meditation in their practice and
? learned the correct way of meditating. They also learned the mistakes that could arise and how to eliminate these mistakes.