But having seen the reflection, beings would be inspired and many men and women would continue to practice and make
offerings
to enter into paradise.
Khenchen-Thrangu-Rinpoche-Asanga-Uttara-Tantra
The 28th mark is that the skin of the Buddha is pure and fine.
This indicates that on the path he always strove to do good because his mind was very manageable.
The 29th mark is his skin is the color of gold which is the sign of having served the Buddhas and made offerings to them in all possible ways during the practice of the path.
[264] The 30th mark of the Buddha is that the hairs of his body are very soft and fine with one coming out of each pore and curling to the right and towards the top of the body.
This signifies the great manageability of his mind
and his great efforts in the practice of virtue during the path. The 31st mark is that the Buddha's hair is impeccable and has a slighdy bluish tinge like a deep blue jewel. This signifies the Buddha was always very kind and loving towards everyone. The 32nd mark is the Buddha's body is perfectly proportioned and is compared to the roundness of a banyan tree. This shows that the Buddha went to different places where he practiced meditation and led
other beings onto the path of meditation.
[265] Finally, it is said that the Buddha has a firm body
and the strength of NarSyana8 which is a general quality of his whole body and not a mark. This signifies the great respect that the Buddha always showed to other Buddhas and bodhisattvas on the path and the praises that he offered them. These 32 marks and the 64 qualities are explained in this same order in the Jewel Sutra (Ratnadarikasutra).
? NSrayana refers to the Indian god Vishnu.
? Examples o f the Qualities
[266] The form of the Buddhas is compared to the autumn moon in a cloudless sky. This example has been used before in connection with the form kayas. Here the pure disciples of the bodhisattvas are compared to a lake of pure water. The reflection of the moon in pure water is very clear showing all the qualities of the moon. In this way, the bodhisattvas can see the Buddhas directly in their mandala so that they see the sambhogakaya b<dy with all the marks and signs of perfection. However, ordinary beings and SrSvakas do not see this sambhogakaya.
[267] There arc four sets of qualities of the Buddha. First are the ten powers of the Buddha which are called this because they can defeat and destroy all obscurations and cannot be harmed by this negativity. These powers are compared to a vajra because a vajra is made of a substance that has the power to destroy anything else and cannot be harmed by anything.
[268] The next set of qualities are the four fearlessnesses. Fearlessness means the Buddha never has the feeling that he cannot understand something or becomes discouraged. This is compared to a lion because a lion is unafraid of other animals. In the same way, the Buddhas never have any doubt or think, "Will I know this? " or "Maybe I will make a mistake. "
The third set is the 18 distinctive attributes of the Buddha which are compared to space. These qualities belong to the Buddha and no one else because space has few qualities in common with the other elements.
The fourth set of qualities represents the two form kayas and the 32 marks of the Buddha and these are
? compared to the reflection of the moon in water. When the moon is in the sky, it doesn't think "I will reflect in the water. " In the same way, buddha activity occurs when the time is ripe and manifests spontaneously without any conscious thought.
[269] The ten powers are divided into three groups with the first six powers representing a vajra vanquishing cognitive obscurations. These are the knowledge of appropriateness, full fruition of actions, degree of intelligence, different temperaments, different wishes, and the path that leads everywhere. The next three powers destroy meditative obscurations. These are the power of meditative stability, remembering former states, and divine vision. These three are like a vajra because they destroy the hindrances to meditative balance. Finally, the last power destroys the fine subconscious traces left behind. This last power is the one whereby the Buddha knows that all
defilements have been totally pacified.
[270] The obscurations are also represented by an example. The cognitive obscuration is compared to thick armor which is pierced by the vajra of the Buddha's first six powers. The meditative obscurations are compared to a thick wall which is destroyed by the next three powers of the Buddha. The subconscious traces are compared to a tree which is felled by the last power of the Buddha. It is
said that the powers of the great sage, the Buddha, are like a vajra because they are firm, resistant, steadfast, and unshakeable. They are firm because they have the quality of changelessness because once these powers manifest, tbey are like the strong essence of phenomena. They are steadfast in that they are not subject to change. They are unshakeable like a vajra.
? [272] The second set of qualities of the Buddha is related to fearlessness. The Buddha is compared to a lion because a lion is fearless, unconcerned, stable, and has supreme skill. A lion is fearless in the midst of other animals and the Buddha is fearless in the midst of a gathering of people.
When the Buddha is teaching, he is never afraid that his teaching won't show the way or point to the genuine path because he knows it is the complete path that leads to Buddhahood. A lion is fearless in the midst of other animals because it is stronger than any of them. Likewise, the Buddha is fearless because he knows all phenomena directly. The lion is self-reliant because it doesn't need anything to protect him. In the same way, the Buddha is independent because he doesn't need to fear that anyone might defeat him. Thirdly, a lion has stability in his powers because the strength of a lion is always there. In the same way, the pure mind of the Buddha is perfectly clear and stable at all times and cognizant of all phenomena. The Buddha is never impure so his qualities are always stable. [274] The fourth feature that the Buddha and the lion
have in common is supreme skill. The lion has physical skill that never diminishes; so he never needs to fear. In the same way, the Buddha has completely transcended all ignorance. So he has no fear of losing his power.
[275] The 18 distinctive qualities of the Buddha are compared to space. The five stages of enlightenment can be compared to the five elements. One may divide beings into five different kinds. First are ordinary beings who are completely under the power of illusion and delusion. With more understanding are the srSvakas who understand the nonexistence of a personal self so their minds are already clearer. Further along are the pratyekabuddhas whose
? understanding goes further than that of the ? r3vakas in that they also understand the nonexistence of outer objects, but don't understand the nonexistence of the perceiving mind. Still further along are the bodhisattvas who have the understanding of both the personal and phenomenal self, but they haven't completely mastered it Finally, comes the Buddha who has full, complete understanding of both aspects of existence.
The mind of ordinary beings is compared to the earth element which is very dense. The water element is less dense or lighter than earth and corresponds to the sravakas. The element of fire is even less dense and corresponds to the pratyekabuddhas. The air element is still less dense and corresponds to the bodhisattvas. Finally, the element of space is compared to the 18 distinctive qualities of the Buddha. The Buddha is further compared to all the elements combined. The earth gives the world its solidity, water its fluidity, fire its warmth, and air its movement. So the Buddhas provide the basis for all qualities. They are like space in that they're beyond all characteristics of the world and beyond the world. This means they arc beyond any comparison with ordinary beings, bodhisattvas, etc. [277] These 32 qualities appear different but are actually indivisible from one another and just represent different facets of the same thing. This inseparability is compared to a jewel--one cannot actually separate the color or the brilliance or the shapes seen in a jewel from each other
because they are completely inseparable from the actual jewel. In the same way, these 32 qualities of the Buddha
are inseparable from the dharmakaya.
[278] The 32 qualities of maturity bring contentment, happiness, and joy. These 32 marks are expressed in the
? two form kayas: the nirmanakaya and the sambhogakaya which represent the perfect expression of the mahayana dharma. Those far from purity are ordinary beings. The ? rSvakas see the form kayas as the nirmanakaya. Those who are close to purity, the bodhisattvas, see the form kayas as the sambhogakaya. The pure ones are compared in the example to those who see the moon directly in the sky and those who are impure to those who see the moon reflected in the water.
? CHAPTER 10
Buddha Activity
[280] This chapter is divided into spontaneous buddha activity which happen naturally without any effort and unceasing buddha activity which never stops.
The Buddhas always act spontaneously. The Buddhas know the various temperaments of beings, the various dispositions of beings, their dominant tendencies, and their aspirations. Seeing their temperaments allows them to know what means to use to educate them. Some people are helped best by showing them an example of a certain type of behavior. For example, if they see the peaceful and very
controlled behavior of a Buddha, they will have a great feeling of faith and this will lead them to the dharma. But others respond to miracles, so the Buddhas will show them miracles. Some just respond to teachings so the Buddhas will just give teachings to them. The Buddhas also know that some beings are ready to work on higher levels and others are ready for total liberation, so they place them on the path that corresponds to their level of ability and
aspiration.
The Buddhas know precisely the time and the place
their activity is needed without any thought and they act effortlessly at the correct moment in a way which is perfectly appropriate to the needs of beings.
[281] Buddha activity is unceasing. The qualities of the
? Buddhas are a sum of all the good qualities of meditation and the various paths of the Buddhas are like an ocean containing many jewels. The Buddhas are also compared to the sun. They have completed the two accumulations of virtue and insight and these are compared to the sun because vegetables, grass, trees, and everything needs sunlight to grow. In the same way, with the perfect sunlight of the Buddhas' accumulations all beings can be brought to spiritual maturity. Finally, the Buddhas are compared to space because the Buddhas are without beginning, middle, or end; they are deep and vast because they have achieved all the yanas.
These three examples show what makes them Buddhas. They can see the seed of Buddhahood in the mind of all beings and they can see that it makes no difference whether beings are presently in a higher or a lower state of existence. They also see there is no difference between someone who is practicing the path or not; the seed is within all beings without any distinction. This treasure is presently hidden by impurities, but they know how to extract it from its covering. The clouds of obscurations can be removed by the Buddhas' compassion which is similar to a wind blowing away all the clouds from the sun. In more detail;
[282] Buddha activity is spontaneous because through their knowledge of variety, they do not need to think, "For whom am I doing this? " or "What way should I so this? "
because they automatically know for whom and by what means they are going to act. Through the knowledge of how-it-is they understand that everything is nonexistent, unborn, and has no actual reality. So when they are acting, they do not hesitate wondering if everything is real.
? Knowing true emptiness, they know precisely how to act. In this way buddha activity is spontaneous and devoid of any thought and at the same time corresponds exactly to the needs of the beings they are helping.
[285] There are six points which describe the unceasing activity of the Buddha: release or the definite freedom from samsara; attaining freedom through the two accumulations; the fruition of this freedom which is the achievement of Buddhahood; that all beings can achieve this fruition; the achievement of this fruition; that all beings have buddha nature, but they cannot see it because it is veiled by the obscurations; and finally the removal of these obscurations. In more detail:
[286] The first point is that through buddha activity the Buddhas help all beings enter the path helping release them from samsara. Through buddha activity a being will reach the first bodhisattva level, then the second, and so on until he goes beyond samsara. Secondly, freedom is attained by entering the bodhisattva path and practicing the two accumulations of virtue and insight. Thirdly, the fruition of beings established in the various bodhisattva levels is the state of a Buddha. Fourthly, when beings try to progress through the various bodhisattva levels, they encounter
cognitive and emotional obscurations and the subconscious imprints left by karma. Fifthly, all obscurations have been removed when enlightenment is achieved. And sixthly, the great compassion of the Buddhas provides all the necessary conditions for destroying these obscurations.
[287] These six points are illustrated by six similes. The three freedoms achieved with the mastery of the ten bodhi- sattva levels are illustrated by an example of the ocean. The practice of the two accumulations are represented by
? an example of the sun. The achievement of Buddhahood is represented by space and all beings who can achieve this are compared to a treasure. And the various obscurations are symbolized by clouds.
[288] The reasons for using these similes are as follows. The ten levels of the bodhisattva path are symbolized by an ocean because when beings enter the successive levels of the bodhisattva path, they are endowed with a great number of qualities which are like precious jewels. The state of a bodhisattva on the tenth level is compared to a great ocean because the ocean contains many fabulous
jewels which are compared to the qualities of meditation, the powers of perfect memoiy, intuitive cognition, and the like which a bodhisattva at this level possesses.
The two accumulations are symbolized by the sun because if there were no sun, there would be no warmth and nothing would grow; so the conditions for life would be absent. In the same way, the two accumulations are like the sun in that they are the two vital factors needed to attain liberation.
Thirdly, enlightenment is compared to space because it has no beginning, center, or end so one cannot say that space is this or that because space has no solid existence. Buddhahood is similar in that it is very ,ast, very profound, and cannot be described in any way.
The possession of buddha nature is compared to a buried treasure because a treasure can provide all one's material needs. But if it is covered with earth, it has only the potential to do so. However, if one uses effort to take the treasure from the ground, one can have everything one wishes for. In the same way, buddha nature is within all beings but it is covered with defilements. But if one
? removes all the defilements with the effort of gathering the two accumulations, one can ultimately achieve Buddha- hood.
[290] In the fifth example, the obscurations are compared to clouds. Clouds appear in the sky and will sometimes veil the sun, but they are not an intrinsic part of the sky or the sun. They are only fleeting phenomena which can be
removed. When the clouds are covering the sun, one cannot feel the sunshine; when the clouds are removed, the sun is perceived in its original purity. In the same way, there are fleeting impurities veiling our buddha nature, but these can be removed because they are not an inherent part of our buddha essence.
The sixth comparison is between the great compassion of the Buddhas and a great wind. As long as clouds cover the sun, it cannot shine. As long as impurities are present, beings cannot achieve liberation. They need the Buddha's compassion to remove the impurities that are veiling their true nature; this compassion acts like a strong wind removing all the impurities of beings.
[291] Buddha activity has an unceasing character because from the very beginning, the Buddhas committed themselves to the goal of achieving Buddhahood for the sake of other beings. Secondly, the Buddhas saw the similarity between themselves and other beings and understood that if they managed to achieve Buddhahood, then everyone else could also become a Buddha. A third reason for this ceaselessness is that the number of beings is infinite and the Buddhas will never stop acting to help them until samsara is finished. So as long as there are
beings in samsara, buddha activity will continue.
[292] There are nine examples to explain how the
? spontaneous and ceaseless quality of buddha activity applies to beings. The first example of the spontaneous quality is a fictional example of the god Indra who is the chief god of the 33 gods in Indian mythology. The second example is of the drum of the gods which illustrates how the Buddha's speech can manifest everywhere without any effort on the part of the Buddha. The drum of the gods is in the heaven of the 33 gods and is a true example of this place. There is, of course, some fantasy in the way the example is presented. The third example is of clouds which do not need any conscious effort to create rain and illustrates how the mind of the Buddha works. The fourth example using the god Brahma illustrates all the
emanations of the Buddha. The fifth example compares the Buddha's jnanas to sunshine because the sun radiates everywhere and in the same way the Buddha's jnana knows everything perfectly clearly. Finally, the last three examples illustrate the mystery, the inconceivability of the Buddha's mind, speech, and body which work effortlessly to help beings. The Buddha's mind is illustrated by a wish- fulfilling gem. The seventh example of the Buddha's speech is an echo illustrating the inconceivability of the dharma which can be heard everywhere by those who are
ready, but doesn't need any conscious thought by the Buddha to produce it. The eighth example illustrates the inconceivability of the physical manifestation of the Buddha and uses the example of space which occurs everywhere, at any time, and in any form as required by the needs of beings. In more detail:
[293] The physical emanation of the Buddha is compared to an imaginary example of Indra. Imagine the ground of the whole world becoming lapis lazuli that is so clear that
? it is like a mirror which reflects the heaven above where the god Brahma is surround by a multitude of beautiful goddesses. Staying in his palace called the "perfectly victorious" he is enjoying many worldly delights. The lapis lazuli is so clear that everything happening in heaven can be seen reflected on the ground. The effect is that individuals feel that they would make prayers and gather the virtue necessary so they could enjoy such delights. This happens without any action or intention of Indra, it is just the reflection which produces virtuous activity.
[299] In the same way, bodhisattvas who are full of faith, diligence, intelligence, and are engaged in the practice of virtue can see the sambhogakaya directly in contrast to ordinary beings who don't have the possibility of meeting the supreme nirmanakaya, but know the Buddha's teaching by his footprints left after he has gone. So bodhisattvas who have faith and all these good qualities can see the Buddha with his 32 marks and all the beautiful signs. They will see the Buddhas walking, standing, sitting, sleeping, and proclaiming the teachings of peace. Sometimes they will see him in meditation without speaking and sometimes they will see miracles. So beings with the right virtue will see the Buddha without the Buddha thinking, "I must do this. " This vision of the Buddha will inspire them to achieve Buddhahood and they will be enthusiastic in their
devotion and apply themselves in their conduct to become a Buddha.
All the Buddha's manifestations are completely without thought on his part; however, the beings of the world can see and hear the Buddha turning the wheel of dharma bringing an infinite number of beings on the path to enlightenment. When ordinary beings see the form of the
? Buddha and hear his words, they do not realize that these are appearances in their mind. Even though they don't understand this, it is very important becausc those less developed have the seed of liberation in their mind. Then gradually depending on their experiences, they will enter the mahSyana path and eventually see the inner Buddha, that is the dharmakaya, with the eyes of jnana.
[306] Expanding this example, if all the frightening places such as cliffs and abysses were eliminated and covered with lapis lazuli which was completely free from impurities making it a very fine mirror, one could see the various paradises. But later on, little by little, the ground would gradually lose its polish and little by little the reflection of paradise would begin to disappear.
But having seen the reflection, beings would be inspired and many men and women would continue to practice and make offerings to enter into paradise.
[308] In the same way, when the Buddha appears in the pure lapis lazuli surface of the mind, individuals are inspired to reach the same level as the Buddha. Accordingly, these songs of the victorious ones (the bodhisattvas) will cultivate the bodhicitta so there will be a strong wish and great joy to try to nurture all the qualities of understanding so that they can achieve enlightenment. [309] These reflections can change because when the ground is very pure, the lapis lazuli is like a mirror, but when the ground is less pure, the reflection disappears. In the same way, when beings have great faith and devotion and many pure qualities, they can see the Buddha; but when their mind are less pure, they cannot see the Buddha anymore. So Indra and the Buddhas are always present and their appearance depends on the purity of the beings.
? [310] In the second example, the drum of the gods is only a term for the spontaneous manifestation of the sound of dharma. Because of the previous virtue of the gods, the sound of dharma can be heard spontaneously in some heavens. One can hear the constant sound of the words "impermanence," "suffering," "no-self," and "peace" with- out anyone being there to make the sounds.
[312] This example illustrates how the speech of the Buddha can manifest without any effort or thought on his part. The Buddha's teaching can be heard anywhere by spiritually developed individuals. Buddha's speech, how- ever, is far beyond the drum of the gods because the sound of the drum can't be heard by nongods while the Buddha's speech can.
[321] The third example compares the mind of the Buddha with clouds. In a country with a monsoon, the clouds are constantly producing huge quantities of rain during the summer which, of course, allows the crops to grow. In the same way, the mind and compassion of the Buddha constantly produces the rain of dharma so that the crops of virtue of beings can flourish. This rain is the rain of the four noble truths: (1) If one is sick then, (2) one must find the cause of the sickness to be cured. Next, (3) one must be willing to undergo treatment for the illness and (4) one must then take the medicine. In terms of the four truths: (1) one must understand that there is suffering, (2)
one must find the cause of this suffering which is karma and the defilements. Next, (3) when one has eliminated the causes of the suffering, the suffering will stop. Finally, (4) the truth of the path is like a medicine which liberates one from suffering. So this is what is meant by saying that the Buddha pours the rains of the four truths on beings.
? [334J How the Buddha emanate? ;s illustrated by a fictitious fourth example of Bn'iraa. O ' the three dimensions oj samsara: the desire, she form, and the formless realm, Brahma reside? i. i his owe heaven in <<be form realm. He remains there continuously and has no thought of manifesting sr. ywV-:'? - eUe. However, his emanation can be seen in all the other godly heavens without any deliberate intention on the part of Brahma Jn the same way, the Buddha appears jr. the sambhogakaya form to individuals who are spiritually mature and to the less spiritually mature in the nirmanakaya form while the Buddha himself resides in the dharmakaya,
[336] Having had five visions, our present Buddha, the Sskyamuni Buddha, left Tusita heaven to enter our world. His mother had a dream of a six tusked elephant and he took birth in the garden at Lumbini. He then spent many years at the palace of his father learning many different skills and enjoying the company of friends 2nd consorts. Disillusioned with samsara, he left the palace and for the next six years practiced great austerities. Then he tackled all the negative forces and defeated them snd achieved Buddhahood under the bodhi tree. Hiving reached enlightenment, he went to V5rsnast and in tHs deer park rV'j* *? T7'ed the first wheel of *! \" while *he Buddha was available to those who were spiritually ready at the time, the Buddha could be seen in the dharmakaya illustrating that the Buddha can manifest in many ways and never leave the dharmakaya.
[337] The fifth example illustrates how the jnana of the Buddha functions using the example of the sun. The sun without thinking can shine simultaneously everywhere on the earth. Different flowers react differently to sunlight;
? lotuses open and kumuta flowers close automatically. In the same way, the Buddhas radiate the light of dharma on the lotus flowers on the mind of beings and some will open up and feel devotion and practice the teachings while others will react like the kumuta flowers and close up and continue to wander in samsara. When this happens it is not the fault of the Buddhas just as the sun cannot be blamed for the kumuta flowers closing.
When the Buddhas are turning the wheel of dharma, they do not have any particular thought or objective in mind, for instance, they don't think, "I must establish the dharma first in India so it will flourish in this place" and so on. Instead they teach the dharma whenever it is needed and to whomever can benefit from it Through the natural power of buddha activity, the teachings take place and beings receive them and work with them to reach
liberation.
[340] The example of the sun is limited because the activity of the Buddha's jnana goes much further than the sun. The sun can remove only ordinary darkness while the Buddha's jnana can dispel the darkness of ignorance and give exact knowledge of the true nature of all phenomena. [346] The sixth example illustrates the mystery of the Buddha's mind. It is a mystery because it is so incon-
ceivable and subtle. It is compared to a wish-fulfilling gem. When there was a wish-fulfilling gem, persons received whatever they wished for. Even though they may have wanted many different things, their wishes were fulfilled with no thought or intention of the gem. In the, same way, there are many beings who have different aspirations, wishes, and interests and the Buddhas give them whatever teaching is relevant to their needs--if it
? leads to a higher existence. Some beings need the hinayana teachings, some the mahayana teachings, and some the vajrayana teachings and all these teachings come without any conscious thought of the Buddhas.
[350] The seventh example compares the mystery of the activity of the Buddha's speech, which is inconceivable and subtle, like an echo. The sound of an echo is due to the cognitive faculties of others, while the echo itself is devoid of any thought or intention. An echo does not come from the inside or the outside. In the same way, the Buddha's speech manifests according to an individual's spiritual maturity, while the sound of dharma itself is devoid of any thought or effort. It abides neither inside nor outside the Buddha's body.
[352] The eighth example compares the mystery of the Buddha's form to space which is inconceivable and subtle. Space doesn't have any substance, yet it provides the back- ground for everything to happen. In the same way, the body of the Buddha does not have any real existence, but it is there to help beings everywhere. Also the Buddha doesn't think, "I am going to be in this form and in this particular place," but whenever beings are ready, a form of the Buddha will manifest to help them.
[354] The ninth example compares the great compassion of the Buddha to the earth. The earth without any thought provides the basis for everything to grow and once it has grown it allows everything to continue to live. So the earth is the basis of life without any thought. In the same way, the Buddhas have the full and direct knowledge of the nature of everything and spontaneously the qualities of body, speech, and mind provide a ground for all the virtues and good qualities to develop and allow these qualities to flourish on the earth.
? The Purpose o f these Examples
[356] In ordinary life, when we want to achieve something, we have to put effort into it. So when we hear about buddha activity we might have doubts because it is hard to conceive of effortless activity. These nine examples are given to remove these doubts about how the Buddha's activity is completely effortless.
[357] These nine examples were taught in detail in the Ornament of the Light of Jnana sutra and there are two reasons for studying them: to remove any doubts about effortless activity of the Buddha and, on a deeper level, to bring the bodhisattva quickly to Buddhahood.
[360] These nine examples illustrate the manifestation of the body, speech, and all-pervasiveness of the Buddha's mind, the emanations of the Buddha, the all-embracing qualities of his jnana, the mysterious aspect of his body, speech, and mind, and his compassion.
[363] In ordinary existence we know only of activity which is connected with physical or mental effort. This contrasts with the Buddha whose activity is effortless because he is free from any thought to accomplish his activity. This absence of thought is because the Buddha possesses the jnana of how-it-is which allows him to understand that all phenomena are void. He doesn't not need to think, "Now I will act in this way. " And with the
jnana of variety, the Buddha can act completely effortlessly and spontaneously.
[365] In the examples, the physical manifestation of the Buddha is represented by a lapis lazuli ground, the Buddha's speech by the drum of the gods, and the Buddha's mind by the clouds and so on.
? [372] Someone may think, "Well, one example would have been sufficient, why present all nine examples? " The reason is that buddha activity is so subtle that it cannot be represented by just one example. Examples have limita- tions and the limitations of each example call for another example. In the first example of the lapis lazuli ground, the limitation of the example is that Indra's reflection is only a physical reflection; but when the Buddha appears this
reflection is also accompanied by the sound of dharma giving rise to another example of the sound of dharma. The second example of the drum of the gods illustrates the effortless manifestation of the Buddha's speech, but it doesn't go far enough because the drum is sometimes beneficial and sometimes not depending on whether people take heed to what is heard. All the words of the Buddha's speech, however, help beings to reach spiritual maturity all the time.
[373] The third example of a rain cloud doesn't go far enough because a rain cloud can bring short-term benefit to beings, but it cannot eliminate impurities. Buddha activity has the additional long-term benefit of reducing the negativity of beings so a fourth example of Brahma is needed. Brahma can have a very positive influence on those who are directly around him, but he cannot be compared to the Buddha because he cannot remove the seed of the negativity.
[374] In the fifth example the sun dispels darkness but the sun can only dispel darkness during the day and at night the darkness returns, while Buddha activity can permanently dispel the darkness of ignorance. This makes it necessary for a sixth example to show the endless work of Buddha activity. In the seventh example the wish-
? fulfilling gem is solid, while the Buddha performs his activity while being completely non-existent creating a need for another example showing emptiness.
[375] The echo in the seventh example illustrates the non- existent quality but an echo must have a person and a rock to reflect the sound for an echo, while buddha activity is always present without any other conditions. So in the eighth example space is compared to buddha activity because it is always there and is naturally changeless, but
one cannot say space is the source of all the good qualities that arise, while buddha activity is the ground from which all happiness and all good qualities of Buddhahood arisd. So one needs the ninth example of the earth.
[376] The last example compares buddha activity with the earth showing that buddha activity is the ground from which all the qualities of enlightenment arise. Buddha activity is the ground from which the ultimate qualities of the Buddha, the levels of the bodhisattva, the qualities of
meditation, and the immeasurable virtues of the Buddhas arise.
? CHAPTER 11
The Benefits o f the Text
[377] The Uttara Tantra shows that all beings possess buddha essence. How these qualities manifest, what qualities develop once enlightenment has been achieved, what qualities will develop from enlightenment, and how these qualities continue to help all sentient beings are the four points of the Uttara Tantra. These are called the four inconceivables because most beings, including bodhi- sattvas, cannot understand these points directly.
[378] These points are inconceivable but the wise, meaning those with intelligence, diligence, and faith, will become a vessel for the multitude of buddha qualities. To have great faith and sincere aspiration and an indirect idea of what these qualities are is a good condition because one becomes a vessel to achieve all the qualities of freedom and maturity of the Buddha. So the Uttara Tantra is like the first step towards realizing the qualities of a Buddha because it gives one the confidence that one can actually achieve enlightenment. Those who have interest in these
qualities are planting the garden of delight in their minds and from these qualities all the virtues grow. It is the same as if one has planted a root which will give rise to a tree and grow. However, without planting a root, there is no hope of having a tree. Once one has planted a very strong root of virtue, it will grow until realization. Somebody with
? this type of virtue surpasses the virtue of any other beings, because it's the virtue that will bring one to the qualities. Studying and meditating on the Uttara Tantra causes greater benefit than practicing generosity, skillful conduct,
or patience.
The subject of this text is very precious because if
someone studies this text, it will definitely help him or her reach Buddhahood. Although this text is inconceivable to ordinary beings, if one studies this teaching with faith and practices it accordingly, one will reach Buddhahood. In more detail:
[379] Suppose a bodhisattva practices great generosity to reach enlightenment. Every day he or she would make as many offerings of golden lands adorned with jewels as there are atoms in the buddha lands. If another bodhisattva
just heard the words of this text and understood that this teaching is really a direct cause for reaching enlightenment and with faith and inspiration was moved to achieve enlightenment, this bodhisattva would have more virtue than the other bodhisattva who was making the offerings. [380] A second example shows how even the virtue of keeping very pure moral conduct is eclipsed by the feeling
of faith for this teaching. If a person aspires for enlightenment by keeping immaculate conduct of body, speech, and mind for eons and eons so that all bad actions are given up effortlessly were compared with a person inspired by this text, and had great enthusiasm, great joy, faith, and devotion, the virtue of the latter person would be much greater.
[381] Suppose someone had practiced meditative stabilUy to extinguish the fire of defilements that leads to the existence in the three dimensions of samsara and through
? this meditation had extinguished the fire of these defile- ments. If this person were compared to someone studying and practicing this text, the benefits of studying and practicing the text would be greater than the practice of meditative stability.
[382] How is it possible that the virtue of simply hearing this teaching and feeling interest and faith in it would be greater than the virtue that comes from very great generosity, skillful conduct, or meditative stability? The answer is that generosity brings affluence, the practice of skillful conduct brings rebirth in higher realms, and the practice of meditation decreases defilements. The Uttara Tantra, however, teaches the inconceivable points which can lead to prajna. The development of prajna decreases one's obscurations and as a result one develops the understanding and the qualities of realization which are the first steps toward Buddhahood. Hearing this teaching and developing an interest in it will cause one to achieve Buddhahood so the development of prajna is better than the development of other virtues.
There is a further benefit of this teaching. The Uttara Tantra teaches that there is buddha essence in all beings, but it is veiled by transitory obscurations. However, these can be removed so that enlightenment manifests. When this has happened there isn't a vacuum, but one develops full possession of the qualities of freedom and maturity. With the possession of these qualities, then spontaneously, effortlessly, and ceaselessly one will work for the benefit of all beings.
What is taught in the Uttara Tantra constitutes the exclusive domain of knowledge of all of the Buddhas. But if one hears this teaching and studies it, one will begin to
? understand that one already has the seed of Buddhahood in oneself and knowing this, one will be confident of becoming Buddha. So once one has heard this teaching and believed it, it would become the cause of becoming a Buddha. If one understands the four inconceivables, then this understanding will effortlessly give rise to the qualities of strong aspiration, diligence, mindfulness, meditative stability, prajna, and so on. These qualities will arise spontaneously and the bodhicitta wish to achieve
enlightenment to liberate all other beings will grow.
[388] Once we have understood these teachings, we won't fall back and the virtue we have accumulated will be brought to perfection by the practice of the other five paramitas. This is because when we study this teaching with aspiration,. \\e will develop a quality which is opposed to thinking in terms of "I" and "other. " This teaching can then vanquish triplistic thought and by vanquishing these thoughts we will be made complete and pure.
[389] Through the five paramitas of generosity, conduct,
patience, meditation, and exertion virtue is gathered. The virtue that comes from generosity is gathered through giving; the virtue from skillful conduct is gathered by keeping very pure conduct; the virtue of meditative patience and meditative stability comes from practice; and the virtue that comes from exertion comes from diligence in practicing all other qualities.
[390] The next benefit of knowing this teaching and practicing it correctly is that it helps eliminate obscurations. The cognitive obscurations are those of triplistic thougnts, meaning that one divides all actions into a subject, object, and the action between them. For example, with generosity the outer object may be the poor
? person, the subject may be a bodhisattva, and the action is what is given. Believing these links are real will make the generosity impure and create a cognitive obscuration. Emotional obscurations are negative thoughts such as those of greed which would prevent generosity. These obscurations keep us from enlightenment and with them, there is no way to achieve liberation. Even diligent practice of the paramitas will not eliminate these obscurations. The only way to eliminate obscurations is through prajna. This is why the practice of prajna is so important. We can develop prajna by studying sutras or the sastras on the profound teachings pertaining to absolute truth. This is why the cause for developing prajna is the study of the profound topics and why studying the Uttara Tantra is so important.
How the Uttara Tantra was Composed
[392] First, the Uttara Tantra was written by Asanga as a result of Buddha Maitreya's teachings. It was based on the words of the Buddha and written in accordance with the sutras, particularly two sutras about absolute truth.
Second, besides relying on the words of the Buddha, Asanga relied on logical reasoning to clarify doubts. He also used the direct cognition of the yogis. His purpose was to purify the buddha essence which is the very nature of the dharmakaya and help those who aspire to the mahayana path to achieve Buddhahood. One might think that if scriptural sources are used, one doesn't need to use logic. But a combination of both scriptures and logic is required. For example, if one looks at objects, one needs an external condition of a light of some sort such as the sun or a lamp
? and one needs an inner condition of good eyesight. It isn't enough to have just one condition. In the same way, a combination of the outer condition of knowledge of the meanings of the words and the inner condition of logical reasoning are needed to understand what the Buddha said.
Third, one needs to determine if one can trust these teachings of the Buddha. The teachings of the great sages remove all defilements connected with the three realms and show the benefit of peace. So, authentic teachings have to show the possibility of achieving nirvana and be closely connected with the dharma. They should remove the
defilements of all three dimensions of samsara and should give peace of mind once liberation is achieved. A teaching without these characteristics wouldn't be the Buddha's teachings.
The sastras, while not the Buddha's words, are worthy of respect and have the following characteristics. They should not be written out of a desire for fame, but written to help spread the teachings and help other beings on the path. Authors of the Sastras don't follow their fancy, but write with a completely unobstructed mind strictly in accordance with the Buddha's teachings. Their works also have the quality of being conducive to the path of liberation so it is possible through practicing the sastras to achieve liberation because these teachings are in harmony with the conditions that lead to liberation. Because those
who compose the sastras have pure motivation and because the teachings are so close to what the Buddha said himself, they are worthy of being placed on one's head in the same way one would place the words of the Buddha himself. 9
9 It is Tibetan custom that when one receives a religious object, one touches it to the lop of one's head to receive a blessing from it.
? [396] The Buddha has total knowledge of the nature of phenomena because of his complete purity. The bodhisattvas have many but not all of these characteristics. Whatever the Buddha taught in the sutras shouldn't be adulterated, meaning one shouldn't say that this part of the teaching is correct, but that part is not. This would be mixing everything up and the true teaching would be destroyed.
[397] Since dharma is so valuable, it is very harmful to abandon it. One might give up the dharma by not under- standing things the way they really are and therefore have contempt for the teachings. This happens because these persons are so attached to and involved their own ideas, that they can never change their minds. For example, one can dye a clean piece of cloth any color, but if it has grease stains on it, one can never dye it properly. In the same way, if the mind is clouded by fixed views even though it is exposed to the dharma, it just will not change its own ideas. This is an indirect cause for abandoning dharma. [398] A more direct cause of not making spiritual
progress is not having very good intelligence so that one does not understand the nature of phenomena. Another is the absence of an aspiration to goodness. Without this there's no wish to help other beings or to do anything good. When this aspiration is absent, everything becomes polluted and generates wrong views such as giving up the dharma. One may have great pride, boasting of qualities one doesn't possess. Or one may not have been exposed to
dharma in a previous life and obviously not practiced much and as a result, one is quite heavily obscured by ignorance. The next cause is being so heavily obscured that one confuses the expedient meaning of the Buddha's teaching
? with the absolute meaning or vice versa.
and his great efforts in the practice of virtue during the path. The 31st mark is that the Buddha's hair is impeccable and has a slighdy bluish tinge like a deep blue jewel. This signifies the Buddha was always very kind and loving towards everyone. The 32nd mark is the Buddha's body is perfectly proportioned and is compared to the roundness of a banyan tree. This shows that the Buddha went to different places where he practiced meditation and led
other beings onto the path of meditation.
[265] Finally, it is said that the Buddha has a firm body
and the strength of NarSyana8 which is a general quality of his whole body and not a mark. This signifies the great respect that the Buddha always showed to other Buddhas and bodhisattvas on the path and the praises that he offered them. These 32 marks and the 64 qualities are explained in this same order in the Jewel Sutra (Ratnadarikasutra).
? NSrayana refers to the Indian god Vishnu.
? Examples o f the Qualities
[266] The form of the Buddhas is compared to the autumn moon in a cloudless sky. This example has been used before in connection with the form kayas. Here the pure disciples of the bodhisattvas are compared to a lake of pure water. The reflection of the moon in pure water is very clear showing all the qualities of the moon. In this way, the bodhisattvas can see the Buddhas directly in their mandala so that they see the sambhogakaya b<dy with all the marks and signs of perfection. However, ordinary beings and SrSvakas do not see this sambhogakaya.
[267] There arc four sets of qualities of the Buddha. First are the ten powers of the Buddha which are called this because they can defeat and destroy all obscurations and cannot be harmed by this negativity. These powers are compared to a vajra because a vajra is made of a substance that has the power to destroy anything else and cannot be harmed by anything.
[268] The next set of qualities are the four fearlessnesses. Fearlessness means the Buddha never has the feeling that he cannot understand something or becomes discouraged. This is compared to a lion because a lion is unafraid of other animals. In the same way, the Buddhas never have any doubt or think, "Will I know this? " or "Maybe I will make a mistake. "
The third set is the 18 distinctive attributes of the Buddha which are compared to space. These qualities belong to the Buddha and no one else because space has few qualities in common with the other elements.
The fourth set of qualities represents the two form kayas and the 32 marks of the Buddha and these are
? compared to the reflection of the moon in water. When the moon is in the sky, it doesn't think "I will reflect in the water. " In the same way, buddha activity occurs when the time is ripe and manifests spontaneously without any conscious thought.
[269] The ten powers are divided into three groups with the first six powers representing a vajra vanquishing cognitive obscurations. These are the knowledge of appropriateness, full fruition of actions, degree of intelligence, different temperaments, different wishes, and the path that leads everywhere. The next three powers destroy meditative obscurations. These are the power of meditative stability, remembering former states, and divine vision. These three are like a vajra because they destroy the hindrances to meditative balance. Finally, the last power destroys the fine subconscious traces left behind. This last power is the one whereby the Buddha knows that all
defilements have been totally pacified.
[270] The obscurations are also represented by an example. The cognitive obscuration is compared to thick armor which is pierced by the vajra of the Buddha's first six powers. The meditative obscurations are compared to a thick wall which is destroyed by the next three powers of the Buddha. The subconscious traces are compared to a tree which is felled by the last power of the Buddha. It is
said that the powers of the great sage, the Buddha, are like a vajra because they are firm, resistant, steadfast, and unshakeable. They are firm because they have the quality of changelessness because once these powers manifest, tbey are like the strong essence of phenomena. They are steadfast in that they are not subject to change. They are unshakeable like a vajra.
? [272] The second set of qualities of the Buddha is related to fearlessness. The Buddha is compared to a lion because a lion is fearless, unconcerned, stable, and has supreme skill. A lion is fearless in the midst of other animals and the Buddha is fearless in the midst of a gathering of people.
When the Buddha is teaching, he is never afraid that his teaching won't show the way or point to the genuine path because he knows it is the complete path that leads to Buddhahood. A lion is fearless in the midst of other animals because it is stronger than any of them. Likewise, the Buddha is fearless because he knows all phenomena directly. The lion is self-reliant because it doesn't need anything to protect him. In the same way, the Buddha is independent because he doesn't need to fear that anyone might defeat him. Thirdly, a lion has stability in his powers because the strength of a lion is always there. In the same way, the pure mind of the Buddha is perfectly clear and stable at all times and cognizant of all phenomena. The Buddha is never impure so his qualities are always stable. [274] The fourth feature that the Buddha and the lion
have in common is supreme skill. The lion has physical skill that never diminishes; so he never needs to fear. In the same way, the Buddha has completely transcended all ignorance. So he has no fear of losing his power.
[275] The 18 distinctive qualities of the Buddha are compared to space. The five stages of enlightenment can be compared to the five elements. One may divide beings into five different kinds. First are ordinary beings who are completely under the power of illusion and delusion. With more understanding are the srSvakas who understand the nonexistence of a personal self so their minds are already clearer. Further along are the pratyekabuddhas whose
? understanding goes further than that of the ? r3vakas in that they also understand the nonexistence of outer objects, but don't understand the nonexistence of the perceiving mind. Still further along are the bodhisattvas who have the understanding of both the personal and phenomenal self, but they haven't completely mastered it Finally, comes the Buddha who has full, complete understanding of both aspects of existence.
The mind of ordinary beings is compared to the earth element which is very dense. The water element is less dense or lighter than earth and corresponds to the sravakas. The element of fire is even less dense and corresponds to the pratyekabuddhas. The air element is still less dense and corresponds to the bodhisattvas. Finally, the element of space is compared to the 18 distinctive qualities of the Buddha. The Buddha is further compared to all the elements combined. The earth gives the world its solidity, water its fluidity, fire its warmth, and air its movement. So the Buddhas provide the basis for all qualities. They are like space in that they're beyond all characteristics of the world and beyond the world. This means they arc beyond any comparison with ordinary beings, bodhisattvas, etc. [277] These 32 qualities appear different but are actually indivisible from one another and just represent different facets of the same thing. This inseparability is compared to a jewel--one cannot actually separate the color or the brilliance or the shapes seen in a jewel from each other
because they are completely inseparable from the actual jewel. In the same way, these 32 qualities of the Buddha
are inseparable from the dharmakaya.
[278] The 32 qualities of maturity bring contentment, happiness, and joy. These 32 marks are expressed in the
? two form kayas: the nirmanakaya and the sambhogakaya which represent the perfect expression of the mahayana dharma. Those far from purity are ordinary beings. The ? rSvakas see the form kayas as the nirmanakaya. Those who are close to purity, the bodhisattvas, see the form kayas as the sambhogakaya. The pure ones are compared in the example to those who see the moon directly in the sky and those who are impure to those who see the moon reflected in the water.
? CHAPTER 10
Buddha Activity
[280] This chapter is divided into spontaneous buddha activity which happen naturally without any effort and unceasing buddha activity which never stops.
The Buddhas always act spontaneously. The Buddhas know the various temperaments of beings, the various dispositions of beings, their dominant tendencies, and their aspirations. Seeing their temperaments allows them to know what means to use to educate them. Some people are helped best by showing them an example of a certain type of behavior. For example, if they see the peaceful and very
controlled behavior of a Buddha, they will have a great feeling of faith and this will lead them to the dharma. But others respond to miracles, so the Buddhas will show them miracles. Some just respond to teachings so the Buddhas will just give teachings to them. The Buddhas also know that some beings are ready to work on higher levels and others are ready for total liberation, so they place them on the path that corresponds to their level of ability and
aspiration.
The Buddhas know precisely the time and the place
their activity is needed without any thought and they act effortlessly at the correct moment in a way which is perfectly appropriate to the needs of beings.
[281] Buddha activity is unceasing. The qualities of the
? Buddhas are a sum of all the good qualities of meditation and the various paths of the Buddhas are like an ocean containing many jewels. The Buddhas are also compared to the sun. They have completed the two accumulations of virtue and insight and these are compared to the sun because vegetables, grass, trees, and everything needs sunlight to grow. In the same way, with the perfect sunlight of the Buddhas' accumulations all beings can be brought to spiritual maturity. Finally, the Buddhas are compared to space because the Buddhas are without beginning, middle, or end; they are deep and vast because they have achieved all the yanas.
These three examples show what makes them Buddhas. They can see the seed of Buddhahood in the mind of all beings and they can see that it makes no difference whether beings are presently in a higher or a lower state of existence. They also see there is no difference between someone who is practicing the path or not; the seed is within all beings without any distinction. This treasure is presently hidden by impurities, but they know how to extract it from its covering. The clouds of obscurations can be removed by the Buddhas' compassion which is similar to a wind blowing away all the clouds from the sun. In more detail;
[282] Buddha activity is spontaneous because through their knowledge of variety, they do not need to think, "For whom am I doing this? " or "What way should I so this? "
because they automatically know for whom and by what means they are going to act. Through the knowledge of how-it-is they understand that everything is nonexistent, unborn, and has no actual reality. So when they are acting, they do not hesitate wondering if everything is real.
? Knowing true emptiness, they know precisely how to act. In this way buddha activity is spontaneous and devoid of any thought and at the same time corresponds exactly to the needs of the beings they are helping.
[285] There are six points which describe the unceasing activity of the Buddha: release or the definite freedom from samsara; attaining freedom through the two accumulations; the fruition of this freedom which is the achievement of Buddhahood; that all beings can achieve this fruition; the achievement of this fruition; that all beings have buddha nature, but they cannot see it because it is veiled by the obscurations; and finally the removal of these obscurations. In more detail:
[286] The first point is that through buddha activity the Buddhas help all beings enter the path helping release them from samsara. Through buddha activity a being will reach the first bodhisattva level, then the second, and so on until he goes beyond samsara. Secondly, freedom is attained by entering the bodhisattva path and practicing the two accumulations of virtue and insight. Thirdly, the fruition of beings established in the various bodhisattva levels is the state of a Buddha. Fourthly, when beings try to progress through the various bodhisattva levels, they encounter
cognitive and emotional obscurations and the subconscious imprints left by karma. Fifthly, all obscurations have been removed when enlightenment is achieved. And sixthly, the great compassion of the Buddhas provides all the necessary conditions for destroying these obscurations.
[287] These six points are illustrated by six similes. The three freedoms achieved with the mastery of the ten bodhi- sattva levels are illustrated by an example of the ocean. The practice of the two accumulations are represented by
? an example of the sun. The achievement of Buddhahood is represented by space and all beings who can achieve this are compared to a treasure. And the various obscurations are symbolized by clouds.
[288] The reasons for using these similes are as follows. The ten levels of the bodhisattva path are symbolized by an ocean because when beings enter the successive levels of the bodhisattva path, they are endowed with a great number of qualities which are like precious jewels. The state of a bodhisattva on the tenth level is compared to a great ocean because the ocean contains many fabulous
jewels which are compared to the qualities of meditation, the powers of perfect memoiy, intuitive cognition, and the like which a bodhisattva at this level possesses.
The two accumulations are symbolized by the sun because if there were no sun, there would be no warmth and nothing would grow; so the conditions for life would be absent. In the same way, the two accumulations are like the sun in that they are the two vital factors needed to attain liberation.
Thirdly, enlightenment is compared to space because it has no beginning, center, or end so one cannot say that space is this or that because space has no solid existence. Buddhahood is similar in that it is very ,ast, very profound, and cannot be described in any way.
The possession of buddha nature is compared to a buried treasure because a treasure can provide all one's material needs. But if it is covered with earth, it has only the potential to do so. However, if one uses effort to take the treasure from the ground, one can have everything one wishes for. In the same way, buddha nature is within all beings but it is covered with defilements. But if one
? removes all the defilements with the effort of gathering the two accumulations, one can ultimately achieve Buddha- hood.
[290] In the fifth example, the obscurations are compared to clouds. Clouds appear in the sky and will sometimes veil the sun, but they are not an intrinsic part of the sky or the sun. They are only fleeting phenomena which can be
removed. When the clouds are covering the sun, one cannot feel the sunshine; when the clouds are removed, the sun is perceived in its original purity. In the same way, there are fleeting impurities veiling our buddha nature, but these can be removed because they are not an inherent part of our buddha essence.
The sixth comparison is between the great compassion of the Buddhas and a great wind. As long as clouds cover the sun, it cannot shine. As long as impurities are present, beings cannot achieve liberation. They need the Buddha's compassion to remove the impurities that are veiling their true nature; this compassion acts like a strong wind removing all the impurities of beings.
[291] Buddha activity has an unceasing character because from the very beginning, the Buddhas committed themselves to the goal of achieving Buddhahood for the sake of other beings. Secondly, the Buddhas saw the similarity between themselves and other beings and understood that if they managed to achieve Buddhahood, then everyone else could also become a Buddha. A third reason for this ceaselessness is that the number of beings is infinite and the Buddhas will never stop acting to help them until samsara is finished. So as long as there are
beings in samsara, buddha activity will continue.
[292] There are nine examples to explain how the
? spontaneous and ceaseless quality of buddha activity applies to beings. The first example of the spontaneous quality is a fictional example of the god Indra who is the chief god of the 33 gods in Indian mythology. The second example is of the drum of the gods which illustrates how the Buddha's speech can manifest everywhere without any effort on the part of the Buddha. The drum of the gods is in the heaven of the 33 gods and is a true example of this place. There is, of course, some fantasy in the way the example is presented. The third example is of clouds which do not need any conscious effort to create rain and illustrates how the mind of the Buddha works. The fourth example using the god Brahma illustrates all the
emanations of the Buddha. The fifth example compares the Buddha's jnanas to sunshine because the sun radiates everywhere and in the same way the Buddha's jnana knows everything perfectly clearly. Finally, the last three examples illustrate the mystery, the inconceivability of the Buddha's mind, speech, and body which work effortlessly to help beings. The Buddha's mind is illustrated by a wish- fulfilling gem. The seventh example of the Buddha's speech is an echo illustrating the inconceivability of the dharma which can be heard everywhere by those who are
ready, but doesn't need any conscious thought by the Buddha to produce it. The eighth example illustrates the inconceivability of the physical manifestation of the Buddha and uses the example of space which occurs everywhere, at any time, and in any form as required by the needs of beings. In more detail:
[293] The physical emanation of the Buddha is compared to an imaginary example of Indra. Imagine the ground of the whole world becoming lapis lazuli that is so clear that
? it is like a mirror which reflects the heaven above where the god Brahma is surround by a multitude of beautiful goddesses. Staying in his palace called the "perfectly victorious" he is enjoying many worldly delights. The lapis lazuli is so clear that everything happening in heaven can be seen reflected on the ground. The effect is that individuals feel that they would make prayers and gather the virtue necessary so they could enjoy such delights. This happens without any action or intention of Indra, it is just the reflection which produces virtuous activity.
[299] In the same way, bodhisattvas who are full of faith, diligence, intelligence, and are engaged in the practice of virtue can see the sambhogakaya directly in contrast to ordinary beings who don't have the possibility of meeting the supreme nirmanakaya, but know the Buddha's teaching by his footprints left after he has gone. So bodhisattvas who have faith and all these good qualities can see the Buddha with his 32 marks and all the beautiful signs. They will see the Buddhas walking, standing, sitting, sleeping, and proclaiming the teachings of peace. Sometimes they will see him in meditation without speaking and sometimes they will see miracles. So beings with the right virtue will see the Buddha without the Buddha thinking, "I must do this. " This vision of the Buddha will inspire them to achieve Buddhahood and they will be enthusiastic in their
devotion and apply themselves in their conduct to become a Buddha.
All the Buddha's manifestations are completely without thought on his part; however, the beings of the world can see and hear the Buddha turning the wheel of dharma bringing an infinite number of beings on the path to enlightenment. When ordinary beings see the form of the
? Buddha and hear his words, they do not realize that these are appearances in their mind. Even though they don't understand this, it is very important becausc those less developed have the seed of liberation in their mind. Then gradually depending on their experiences, they will enter the mahSyana path and eventually see the inner Buddha, that is the dharmakaya, with the eyes of jnana.
[306] Expanding this example, if all the frightening places such as cliffs and abysses were eliminated and covered with lapis lazuli which was completely free from impurities making it a very fine mirror, one could see the various paradises. But later on, little by little, the ground would gradually lose its polish and little by little the reflection of paradise would begin to disappear.
But having seen the reflection, beings would be inspired and many men and women would continue to practice and make offerings to enter into paradise.
[308] In the same way, when the Buddha appears in the pure lapis lazuli surface of the mind, individuals are inspired to reach the same level as the Buddha. Accordingly, these songs of the victorious ones (the bodhisattvas) will cultivate the bodhicitta so there will be a strong wish and great joy to try to nurture all the qualities of understanding so that they can achieve enlightenment. [309] These reflections can change because when the ground is very pure, the lapis lazuli is like a mirror, but when the ground is less pure, the reflection disappears. In the same way, when beings have great faith and devotion and many pure qualities, they can see the Buddha; but when their mind are less pure, they cannot see the Buddha anymore. So Indra and the Buddhas are always present and their appearance depends on the purity of the beings.
? [310] In the second example, the drum of the gods is only a term for the spontaneous manifestation of the sound of dharma. Because of the previous virtue of the gods, the sound of dharma can be heard spontaneously in some heavens. One can hear the constant sound of the words "impermanence," "suffering," "no-self," and "peace" with- out anyone being there to make the sounds.
[312] This example illustrates how the speech of the Buddha can manifest without any effort or thought on his part. The Buddha's teaching can be heard anywhere by spiritually developed individuals. Buddha's speech, how- ever, is far beyond the drum of the gods because the sound of the drum can't be heard by nongods while the Buddha's speech can.
[321] The third example compares the mind of the Buddha with clouds. In a country with a monsoon, the clouds are constantly producing huge quantities of rain during the summer which, of course, allows the crops to grow. In the same way, the mind and compassion of the Buddha constantly produces the rain of dharma so that the crops of virtue of beings can flourish. This rain is the rain of the four noble truths: (1) If one is sick then, (2) one must find the cause of the sickness to be cured. Next, (3) one must be willing to undergo treatment for the illness and (4) one must then take the medicine. In terms of the four truths: (1) one must understand that there is suffering, (2)
one must find the cause of this suffering which is karma and the defilements. Next, (3) when one has eliminated the causes of the suffering, the suffering will stop. Finally, (4) the truth of the path is like a medicine which liberates one from suffering. So this is what is meant by saying that the Buddha pours the rains of the four truths on beings.
? [334J How the Buddha emanate? ;s illustrated by a fictitious fourth example of Bn'iraa. O ' the three dimensions oj samsara: the desire, she form, and the formless realm, Brahma reside? i. i his owe heaven in <<be form realm. He remains there continuously and has no thought of manifesting sr. ywV-:'? - eUe. However, his emanation can be seen in all the other godly heavens without any deliberate intention on the part of Brahma Jn the same way, the Buddha appears jr. the sambhogakaya form to individuals who are spiritually mature and to the less spiritually mature in the nirmanakaya form while the Buddha himself resides in the dharmakaya,
[336] Having had five visions, our present Buddha, the Sskyamuni Buddha, left Tusita heaven to enter our world. His mother had a dream of a six tusked elephant and he took birth in the garden at Lumbini. He then spent many years at the palace of his father learning many different skills and enjoying the company of friends 2nd consorts. Disillusioned with samsara, he left the palace and for the next six years practiced great austerities. Then he tackled all the negative forces and defeated them snd achieved Buddhahood under the bodhi tree. Hiving reached enlightenment, he went to V5rsnast and in tHs deer park rV'j* *? T7'ed the first wheel of *! \" while *he Buddha was available to those who were spiritually ready at the time, the Buddha could be seen in the dharmakaya illustrating that the Buddha can manifest in many ways and never leave the dharmakaya.
[337] The fifth example illustrates how the jnana of the Buddha functions using the example of the sun. The sun without thinking can shine simultaneously everywhere on the earth. Different flowers react differently to sunlight;
? lotuses open and kumuta flowers close automatically. In the same way, the Buddhas radiate the light of dharma on the lotus flowers on the mind of beings and some will open up and feel devotion and practice the teachings while others will react like the kumuta flowers and close up and continue to wander in samsara. When this happens it is not the fault of the Buddhas just as the sun cannot be blamed for the kumuta flowers closing.
When the Buddhas are turning the wheel of dharma, they do not have any particular thought or objective in mind, for instance, they don't think, "I must establish the dharma first in India so it will flourish in this place" and so on. Instead they teach the dharma whenever it is needed and to whomever can benefit from it Through the natural power of buddha activity, the teachings take place and beings receive them and work with them to reach
liberation.
[340] The example of the sun is limited because the activity of the Buddha's jnana goes much further than the sun. The sun can remove only ordinary darkness while the Buddha's jnana can dispel the darkness of ignorance and give exact knowledge of the true nature of all phenomena. [346] The sixth example illustrates the mystery of the Buddha's mind. It is a mystery because it is so incon-
ceivable and subtle. It is compared to a wish-fulfilling gem. When there was a wish-fulfilling gem, persons received whatever they wished for. Even though they may have wanted many different things, their wishes were fulfilled with no thought or intention of the gem. In the, same way, there are many beings who have different aspirations, wishes, and interests and the Buddhas give them whatever teaching is relevant to their needs--if it
? leads to a higher existence. Some beings need the hinayana teachings, some the mahayana teachings, and some the vajrayana teachings and all these teachings come without any conscious thought of the Buddhas.
[350] The seventh example compares the mystery of the activity of the Buddha's speech, which is inconceivable and subtle, like an echo. The sound of an echo is due to the cognitive faculties of others, while the echo itself is devoid of any thought or intention. An echo does not come from the inside or the outside. In the same way, the Buddha's speech manifests according to an individual's spiritual maturity, while the sound of dharma itself is devoid of any thought or effort. It abides neither inside nor outside the Buddha's body.
[352] The eighth example compares the mystery of the Buddha's form to space which is inconceivable and subtle. Space doesn't have any substance, yet it provides the back- ground for everything to happen. In the same way, the body of the Buddha does not have any real existence, but it is there to help beings everywhere. Also the Buddha doesn't think, "I am going to be in this form and in this particular place," but whenever beings are ready, a form of the Buddha will manifest to help them.
[354] The ninth example compares the great compassion of the Buddha to the earth. The earth without any thought provides the basis for everything to grow and once it has grown it allows everything to continue to live. So the earth is the basis of life without any thought. In the same way, the Buddhas have the full and direct knowledge of the nature of everything and spontaneously the qualities of body, speech, and mind provide a ground for all the virtues and good qualities to develop and allow these qualities to flourish on the earth.
? The Purpose o f these Examples
[356] In ordinary life, when we want to achieve something, we have to put effort into it. So when we hear about buddha activity we might have doubts because it is hard to conceive of effortless activity. These nine examples are given to remove these doubts about how the Buddha's activity is completely effortless.
[357] These nine examples were taught in detail in the Ornament of the Light of Jnana sutra and there are two reasons for studying them: to remove any doubts about effortless activity of the Buddha and, on a deeper level, to bring the bodhisattva quickly to Buddhahood.
[360] These nine examples illustrate the manifestation of the body, speech, and all-pervasiveness of the Buddha's mind, the emanations of the Buddha, the all-embracing qualities of his jnana, the mysterious aspect of his body, speech, and mind, and his compassion.
[363] In ordinary existence we know only of activity which is connected with physical or mental effort. This contrasts with the Buddha whose activity is effortless because he is free from any thought to accomplish his activity. This absence of thought is because the Buddha possesses the jnana of how-it-is which allows him to understand that all phenomena are void. He doesn't not need to think, "Now I will act in this way. " And with the
jnana of variety, the Buddha can act completely effortlessly and spontaneously.
[365] In the examples, the physical manifestation of the Buddha is represented by a lapis lazuli ground, the Buddha's speech by the drum of the gods, and the Buddha's mind by the clouds and so on.
? [372] Someone may think, "Well, one example would have been sufficient, why present all nine examples? " The reason is that buddha activity is so subtle that it cannot be represented by just one example. Examples have limita- tions and the limitations of each example call for another example. In the first example of the lapis lazuli ground, the limitation of the example is that Indra's reflection is only a physical reflection; but when the Buddha appears this
reflection is also accompanied by the sound of dharma giving rise to another example of the sound of dharma. The second example of the drum of the gods illustrates the effortless manifestation of the Buddha's speech, but it doesn't go far enough because the drum is sometimes beneficial and sometimes not depending on whether people take heed to what is heard. All the words of the Buddha's speech, however, help beings to reach spiritual maturity all the time.
[373] The third example of a rain cloud doesn't go far enough because a rain cloud can bring short-term benefit to beings, but it cannot eliminate impurities. Buddha activity has the additional long-term benefit of reducing the negativity of beings so a fourth example of Brahma is needed. Brahma can have a very positive influence on those who are directly around him, but he cannot be compared to the Buddha because he cannot remove the seed of the negativity.
[374] In the fifth example the sun dispels darkness but the sun can only dispel darkness during the day and at night the darkness returns, while Buddha activity can permanently dispel the darkness of ignorance. This makes it necessary for a sixth example to show the endless work of Buddha activity. In the seventh example the wish-
? fulfilling gem is solid, while the Buddha performs his activity while being completely non-existent creating a need for another example showing emptiness.
[375] The echo in the seventh example illustrates the non- existent quality but an echo must have a person and a rock to reflect the sound for an echo, while buddha activity is always present without any other conditions. So in the eighth example space is compared to buddha activity because it is always there and is naturally changeless, but
one cannot say space is the source of all the good qualities that arise, while buddha activity is the ground from which all happiness and all good qualities of Buddhahood arisd. So one needs the ninth example of the earth.
[376] The last example compares buddha activity with the earth showing that buddha activity is the ground from which all the qualities of enlightenment arise. Buddha activity is the ground from which the ultimate qualities of the Buddha, the levels of the bodhisattva, the qualities of
meditation, and the immeasurable virtues of the Buddhas arise.
? CHAPTER 11
The Benefits o f the Text
[377] The Uttara Tantra shows that all beings possess buddha essence. How these qualities manifest, what qualities develop once enlightenment has been achieved, what qualities will develop from enlightenment, and how these qualities continue to help all sentient beings are the four points of the Uttara Tantra. These are called the four inconceivables because most beings, including bodhi- sattvas, cannot understand these points directly.
[378] These points are inconceivable but the wise, meaning those with intelligence, diligence, and faith, will become a vessel for the multitude of buddha qualities. To have great faith and sincere aspiration and an indirect idea of what these qualities are is a good condition because one becomes a vessel to achieve all the qualities of freedom and maturity of the Buddha. So the Uttara Tantra is like the first step towards realizing the qualities of a Buddha because it gives one the confidence that one can actually achieve enlightenment. Those who have interest in these
qualities are planting the garden of delight in their minds and from these qualities all the virtues grow. It is the same as if one has planted a root which will give rise to a tree and grow. However, without planting a root, there is no hope of having a tree. Once one has planted a very strong root of virtue, it will grow until realization. Somebody with
? this type of virtue surpasses the virtue of any other beings, because it's the virtue that will bring one to the qualities. Studying and meditating on the Uttara Tantra causes greater benefit than practicing generosity, skillful conduct,
or patience.
The subject of this text is very precious because if
someone studies this text, it will definitely help him or her reach Buddhahood. Although this text is inconceivable to ordinary beings, if one studies this teaching with faith and practices it accordingly, one will reach Buddhahood. In more detail:
[379] Suppose a bodhisattva practices great generosity to reach enlightenment. Every day he or she would make as many offerings of golden lands adorned with jewels as there are atoms in the buddha lands. If another bodhisattva
just heard the words of this text and understood that this teaching is really a direct cause for reaching enlightenment and with faith and inspiration was moved to achieve enlightenment, this bodhisattva would have more virtue than the other bodhisattva who was making the offerings. [380] A second example shows how even the virtue of keeping very pure moral conduct is eclipsed by the feeling
of faith for this teaching. If a person aspires for enlightenment by keeping immaculate conduct of body, speech, and mind for eons and eons so that all bad actions are given up effortlessly were compared with a person inspired by this text, and had great enthusiasm, great joy, faith, and devotion, the virtue of the latter person would be much greater.
[381] Suppose someone had practiced meditative stabilUy to extinguish the fire of defilements that leads to the existence in the three dimensions of samsara and through
? this meditation had extinguished the fire of these defile- ments. If this person were compared to someone studying and practicing this text, the benefits of studying and practicing the text would be greater than the practice of meditative stability.
[382] How is it possible that the virtue of simply hearing this teaching and feeling interest and faith in it would be greater than the virtue that comes from very great generosity, skillful conduct, or meditative stability? The answer is that generosity brings affluence, the practice of skillful conduct brings rebirth in higher realms, and the practice of meditation decreases defilements. The Uttara Tantra, however, teaches the inconceivable points which can lead to prajna. The development of prajna decreases one's obscurations and as a result one develops the understanding and the qualities of realization which are the first steps toward Buddhahood. Hearing this teaching and developing an interest in it will cause one to achieve Buddhahood so the development of prajna is better than the development of other virtues.
There is a further benefit of this teaching. The Uttara Tantra teaches that there is buddha essence in all beings, but it is veiled by transitory obscurations. However, these can be removed so that enlightenment manifests. When this has happened there isn't a vacuum, but one develops full possession of the qualities of freedom and maturity. With the possession of these qualities, then spontaneously, effortlessly, and ceaselessly one will work for the benefit of all beings.
What is taught in the Uttara Tantra constitutes the exclusive domain of knowledge of all of the Buddhas. But if one hears this teaching and studies it, one will begin to
? understand that one already has the seed of Buddhahood in oneself and knowing this, one will be confident of becoming Buddha. So once one has heard this teaching and believed it, it would become the cause of becoming a Buddha. If one understands the four inconceivables, then this understanding will effortlessly give rise to the qualities of strong aspiration, diligence, mindfulness, meditative stability, prajna, and so on. These qualities will arise spontaneously and the bodhicitta wish to achieve
enlightenment to liberate all other beings will grow.
[388] Once we have understood these teachings, we won't fall back and the virtue we have accumulated will be brought to perfection by the practice of the other five paramitas. This is because when we study this teaching with aspiration,. \\e will develop a quality which is opposed to thinking in terms of "I" and "other. " This teaching can then vanquish triplistic thought and by vanquishing these thoughts we will be made complete and pure.
[389] Through the five paramitas of generosity, conduct,
patience, meditation, and exertion virtue is gathered. The virtue that comes from generosity is gathered through giving; the virtue from skillful conduct is gathered by keeping very pure conduct; the virtue of meditative patience and meditative stability comes from practice; and the virtue that comes from exertion comes from diligence in practicing all other qualities.
[390] The next benefit of knowing this teaching and practicing it correctly is that it helps eliminate obscurations. The cognitive obscurations are those of triplistic thougnts, meaning that one divides all actions into a subject, object, and the action between them. For example, with generosity the outer object may be the poor
? person, the subject may be a bodhisattva, and the action is what is given. Believing these links are real will make the generosity impure and create a cognitive obscuration. Emotional obscurations are negative thoughts such as those of greed which would prevent generosity. These obscurations keep us from enlightenment and with them, there is no way to achieve liberation. Even diligent practice of the paramitas will not eliminate these obscurations. The only way to eliminate obscurations is through prajna. This is why the practice of prajna is so important. We can develop prajna by studying sutras or the sastras on the profound teachings pertaining to absolute truth. This is why the cause for developing prajna is the study of the profound topics and why studying the Uttara Tantra is so important.
How the Uttara Tantra was Composed
[392] First, the Uttara Tantra was written by Asanga as a result of Buddha Maitreya's teachings. It was based on the words of the Buddha and written in accordance with the sutras, particularly two sutras about absolute truth.
Second, besides relying on the words of the Buddha, Asanga relied on logical reasoning to clarify doubts. He also used the direct cognition of the yogis. His purpose was to purify the buddha essence which is the very nature of the dharmakaya and help those who aspire to the mahayana path to achieve Buddhahood. One might think that if scriptural sources are used, one doesn't need to use logic. But a combination of both scriptures and logic is required. For example, if one looks at objects, one needs an external condition of a light of some sort such as the sun or a lamp
? and one needs an inner condition of good eyesight. It isn't enough to have just one condition. In the same way, a combination of the outer condition of knowledge of the meanings of the words and the inner condition of logical reasoning are needed to understand what the Buddha said.
Third, one needs to determine if one can trust these teachings of the Buddha. The teachings of the great sages remove all defilements connected with the three realms and show the benefit of peace. So, authentic teachings have to show the possibility of achieving nirvana and be closely connected with the dharma. They should remove the
defilements of all three dimensions of samsara and should give peace of mind once liberation is achieved. A teaching without these characteristics wouldn't be the Buddha's teachings.
The sastras, while not the Buddha's words, are worthy of respect and have the following characteristics. They should not be written out of a desire for fame, but written to help spread the teachings and help other beings on the path. Authors of the Sastras don't follow their fancy, but write with a completely unobstructed mind strictly in accordance with the Buddha's teachings. Their works also have the quality of being conducive to the path of liberation so it is possible through practicing the sastras to achieve liberation because these teachings are in harmony with the conditions that lead to liberation. Because those
who compose the sastras have pure motivation and because the teachings are so close to what the Buddha said himself, they are worthy of being placed on one's head in the same way one would place the words of the Buddha himself. 9
9 It is Tibetan custom that when one receives a religious object, one touches it to the lop of one's head to receive a blessing from it.
? [396] The Buddha has total knowledge of the nature of phenomena because of his complete purity. The bodhisattvas have many but not all of these characteristics. Whatever the Buddha taught in the sutras shouldn't be adulterated, meaning one shouldn't say that this part of the teaching is correct, but that part is not. This would be mixing everything up and the true teaching would be destroyed.
[397] Since dharma is so valuable, it is very harmful to abandon it. One might give up the dharma by not under- standing things the way they really are and therefore have contempt for the teachings. This happens because these persons are so attached to and involved their own ideas, that they can never change their minds. For example, one can dye a clean piece of cloth any color, but if it has grease stains on it, one can never dye it properly. In the same way, if the mind is clouded by fixed views even though it is exposed to the dharma, it just will not change its own ideas. This is an indirect cause for abandoning dharma. [398] A more direct cause of not making spiritual
progress is not having very good intelligence so that one does not understand the nature of phenomena. Another is the absence of an aspiration to goodness. Without this there's no wish to help other beings or to do anything good. When this aspiration is absent, everything becomes polluted and generates wrong views such as giving up the dharma. One may have great pride, boasting of qualities one doesn't possess. Or one may not have been exposed to
dharma in a previous life and obviously not practiced much and as a result, one is quite heavily obscured by ignorance. The next cause is being so heavily obscured that one confuses the expedient meaning of the Buddha's teaching
? with the absolute meaning or vice versa.
