In this way, the bodhisattvas can see the Buddhas
directly
in their mandala so that they see the sambhogakaya b
Khenchen-Thrangu-Rinpoche-Asanga-Uttara-Tantra
One can mix the other elements such as earth and water, air and fire, but space cannot be mixed with any
other element because it has characteristics different from any of the other elements. In the same way the attributes of the Buddha are distinctive and are not the same as those of other beings.
Finally, the two kayas are compared to a reflection of the moon in water. The Buddha is the dharmakaya and he manifests in the two form kayas to help other beings with no thought of doing so. In the same way, the moon reflecting in the water doesn't think, "I must shine on the water" and the reflection doesn't think, "I am here because the moon is shining. " It is just the presence of the moon in the sky and the presence of water on the ground that make a reflection possible. In the same way, the two form kayas
are not the result of the dharmakaya thinking, "I must manifest in the form kayas" or the form kayas thinking, "T am created by the dharmakaya. "
? The Ten Powers
[245] The first power of the Buddhas is perfect knowledge of the appropriate and inappropriate. When bodhisattvas make the commitment to reach enlightenment for the sake of all beings, they don't abandon this commitment. Ordinary beings, however, make promises and after a time may break them and perhaps later keep them again. But the power behind the knowledge of appropriateness becomes a very firm commitment that is never abandoned and allows the Buddhas to know the cause of any given situation or any action. The Buddhas know what should bring a particular effect and what is due to a certain cause. For instance, they know that every virtuous action will have a pleasant result and every nonvirtuous action will eventually result in a painful outcome.
The second power of the Buddhas is knowing the fruition of actions which means fully understanding the workings of karma. This power comes from having paid great attention to the law of karma while practicing on the path and in trying to help others understand karma. For example, an arhat wouldn't know the cause of the blue and yellow color on a peacock's feather, but the Buddha would know exactly what action gave rise to that particular effect.
The third power is knowing the degree of intelligence of persons. On the path bodhisattvas taught persons according to their level of understanding. They could see that some had very great diligence, others not; some were very intelligent, others not. Accordingly, bodhisattvas gave teachings that were suitable for the pupils at the appropriate level.
? The fourth power is knowing the various temperaments of beings. The bodhisattvas on the path saw the different dispositions and temperaments of beings. They saw that some were influenced mostly by anger, so they taught them the remedy for anger. Others had a major problem with desire, so they taught the remedy for desire. Still others were mostly obscured by ignorance. Some had too many thoughts and received yet another remedy. When bodhisattvas reached Buddhahood, they then had the full knowledge of the temperaments of beings.
The fifth power is the knowledge of the interests of beings. The bodhisattvas knew that some persons were attracted to the hxnaySna and others were more interested in the mahayana. They knew that some were attracted to the practice of generosity, while others preferred to practice discipline, and still others preferred meditation. Since they knew exactly what each being preferred practicing, they knew exactly the wishes and interests of all beings when they became Buddhas.
The sixth power is the knowledge of the path which leads everywhere. On the path as a bodhisattva they became familiar with all levels of practice of all the yanas. As a result they could see that the various paths lead to the different states of samsara and nirvana and see the path that leads to less suffering, the path that leads to immediate happiness and the path of eternal happiness. This familiarity with all yanas on the path results in the Buddha's knowledge of the path that goes everywhere. [246] The seventh power is knowing meditative stability
without any defilement. The Buddhas know what is true and false meditation because while they were practicing the path they emphasized meditation in their practice and
? learned the correct way of meditating. They also learned the mistakes that could arise and how to eliminate these mistakes.
The eighth power is remembering former states. The Buddhas can remember clearly all their former states in samsara--not just one or two lifetimes, but all the lifetimes since the beginning of samsara. This is a power that comes from their practice on the path. They took every oppor- tunity to practice virtue no matter how small and as a result it gave them the power of remembering former states.
The ninth power is divine vision which means that the Buddhas can see what is going to happen to beings in the future. They can see which birth a person is going to take, what kind of state they're going to. This power is the result of having looked after all beings with great compassion while practicing the path.
The tenth power is the knowledge of the purification of all impurities so the Buddhas know that impurities of any kind have been totally eliminated. If somebody were to have this feeling before reaching Buddhahood, it would be only an illusion because it is impossible for anyone except a Buddha to have eliminated all impurities and to know this with certainty. The arhats have only partial freedom from impurities. This power of knowing that all impurities have been pacified was gained on the path by having taught others the way to exhaust all impurities. For themselves it was gained by practicing meditation.
[247] These ten qualities are called powers because they're extremely powerful and they're compared to three analogies. They're compared to a vajra which can pierce armor, destroy walls, and fell the trees of ignorance. So ignorance representing three kinds of obscurations is
compared to armor, a solid wall, and to a very thick forest.
? The Four Fearlessnesses
[248] There are four fearlessnesses. First, the Buddhas are fearless because they can say that they have reached perfect purification with nothing more to purify. They can say they have perfect knowledge without any fear of contradiction because they know everything without exception. The cause of this fearlessness is that they were always ready to give teaching to whoever wanted them with the same loving consideration for all beings.
The second fearlessness is related to teaching other beings. The Buddhas have no fear that they may be con- tradicted by anyone. No one could ever prove the Buddhas to be wrong when they show the obstacles on the path.
The third fearlessness is that the Buddhas put into practice the removal of impurities through the five levels of practice and the complete 37 factors of enlightenment. The Buddhas are perfectly sure that the path can lead to enlightenment. They are not worried that anyone might contradict him because they know that the path being taught is the path that is complete and can provide complete enlightenment.
The second and third fearlessnesses are for the benefit of other beings. They are acquired on the path before the Buddhas actually became enlightened. On the path the bodhisattvas strive to act virtuously in all ways possible and to eliminate even very small impurities continuously. As a result they develop the two kinds of fearlessnesses of how to relinquish obscurations and to guide themselves on the correct path to enlightenment.
The fourth fearlessness is in respect to self. The Buddhas can state that they have overcome all impurities
? without being worried of anyone contradicting them because during the practice of the path they never had any pride when they were teaching other beings.
[249] What is the purpose or function of the four fear- lessnesses? Since the Buddhas know everything, the function of the fearlessnesses is to raise everyone to this level of knowledge. The second function is to help other beings do the same. Thirdly, tht Buddhas have achieved their goal of unsurpassable and perfect enlightenment and helped others to do likewise. Finally, they tell others truth- fully the meaning of what they themselves have realized because great sages are not hindered when they give their teachings.
[250] There are examples for the different fearlessnesses. A lion in the forest is never afraid because he knows he is the strongest animal and is therefore is never worried about meeting other wild animals. In the same way, wherever or among whatever beings the Buddha finds himself, he will always remain fearless. His skills will always remain the same because at no point will he ever have any doubts about his ability to teach because he knows what he says is true. He will also never be disturbed by feelings of hope or fear about having disciples.
The 18 Distinctive Qualities
[251] The 18 qualities are divided into three groups--those qualities related to behavior, those related to understanding, and those related to activity. The first six qualities are concerned with the Buddha's physical behavior. Whenever. the Buddhas do something, it is impossible for it to be adulterated by a mistake. Most of
? the time the arhats will act very correctly, but sometimes they make a mistake. So this is why correctness is a distinct quality of the Buddhas not shared by anyone else. The second quality is related to the speech of the Buddhas who do not speak in a meaningless or useless way. The third quality is related to the mind of the Buddhas whose mindfulness never decreases. Ordinary beings and even arhats will forget from time to time but it is totally impossible for the Buddhas to ever forget anything. The fourth quality is related to the Buddha's mind which rests in meditation all the time. The fifth quality is that the Buddhas never thought of deceiving others. The whole time they're in a loving disposition, a very truthful disposition, without being encumbered by uncompas- sionate thoughts. The sixth quality of Buddhas is that they never act casually without first examining very carefully how to act so they are never frivolous in their actions.
[252] The next six qualities arc qualities of under- standing. The seventh quality is that Buddhas do not suffer any diminution of their aspiration to benefit beings. The eighth is that there is never any decrease of their diligence. Ninth, there is never any decrease of their memory. Tenth, there is never any degradation of their understanding. Eleventh, there is never any change in their perfect liberation. Twelfth, they never lose their perception of perfect jnana.
[253] The third group of qualities are the qualities of actions. These deeds are again subdivided into three distinctive qualities of activity and the three distinctive qualities of jnana. Buddha activity means that whenever Buddhas act, their physical actions are preceded and followed by jnana. Likewise, their speech and their
? thoughts are also preceded and followed by jnana. None of the actions of the Buddhas are done without great care or without a very precise examination of the situation. Before they act, they see the outcome with their jnana and act accordingly. After the action has been accomplished, the Buddhas will accompany it with their jnana to make sure that it was properly completed.
The three qualities of jnana of the Buddhas are com- pletely unhindered by past, present, and future. This means there are no emotional or cognitive obscurations to hinder their practice. It is completely free and fluid and can know everything without hindrance.
The Function o f 18 Qualities
[254] For the great sages there are six qualities of behavior--making no mistakes, no chatter, no forget- fulness, no mental agitation, no random thoughts, and no casual action. There are the six qualities of realization--no decrease of aspiration, diligence, memory, perfectly pure prajfia, perfect liberation, and having the jnana of liberation which sees all aspects of the knowable. Three qualities pertain to the Buddha's activity and three pertain to jnana. [255] The Buddhas have realization of these 18 qualities
which makes it possible for them to turn the wheel of dharma, have great compassion, and overcome all defile- ments'. Because of this they can perfectly and fearlessly turn the wheel of dharma.
[256] These 18 qualities are compared to space. The elements of earth, water, fire, and air have their own characteristics. Earth is solid, water fluid, air moving, and fire hot and burning. These qualities of the elements are
? unlike those of space because space allows things to take place in it. In the same way, the 18 distinctive qualities are only possessed by the Buddha. Ordinary beings do not have the special distinctive qualities of a Buddha anymore than the Buddhas have the faults of ordinary beings.
The 32 Qualities o f Maturity
The qualities of maturity are expressed by the 32 marks of the Buddha. They're called the beautiful marks or marks of excellence because they are special attributes of Buddha- hood. They are also called the qualities of maturity because they are the result of the long process of gathering virtue along the path.
[257] The first mark is that the Buddha's feet are perfectly level and bear the mark of a thousand spoked wheel (Skt. dharmacakra). This signifies that while the Buddha was on the path he had taken and observed the vows properly, had respected his teachers, and had gathered a great deal of virtue. The second mark is that his feet are very wide and their ankles are not visible. This indicates that he had practiced all the aspects of virtue to a very high degree. The third mark is his fingers and toes are long and this signifies that the Buddha while on the path protected beings who were about to be killed and saved them from death. The fourth mark is the digits of his hands and feet are connected by a web signifying that whenever the Buddha was with people who were disagreeing, he tried to bring them together.
[258] The fifth mark is his skin is very soft and smooth like a youth which is the sign that while on the path the Buddha gave many clothes and food away to other people.
? The sixth mark is that his body has seven elevated pans corresponding to the two tops of the feet, the tops of the hands, the shoulders, and the back of the neck. So there are seven parts that are nicely rounded and elevated which came from having given food and drink to other beings while practicing the path. The seventh mark is his calves are like those of an antelope meaning that they are very strong, solid, and muscular signifying that during the path he learned all the aspects of the five branches of Buddhist knowledge. The eighth sign is that his private parts are sunk into recesses as an elephant's signifying that the Buddha always kept a person's secrets and did not tell them to others.
[259] The ninth mark is that his torso is like a lion's meaning it is very majestic and wide. This signifies that the Buddha had looked after others with great care and concern and practiced virtue himself with great perseverance. The tenth mark is that his clavicle is not hollow, but filled in with flesh with no spaces in between the two bones. This signifies that on the path the Buddha was very generous particularly to the sick by giving them medicine. The 11th mark is the tops of his shoulders are nicely rounded signifying that on the path the Buddha used
proper speech by speaking only appropriately and kindly and protected others from fear. The 12th mark is his arms are soft, round, and very smooth and even. This signifies that on the path the Buddha was always a friend for others helping them as diligently as possible.
[260] The 13th mark is that his arms are very long, reaching the level of his knees, showing that on the path whenever someone came to ask for something, the person's expectations were always completely fulfilled. The 14th
? mark is that the Buddha's body is perfectly pure and surrounded by a bright aura showing that on the path the Buddha made relentless efforts to practice the ten virtues. The 15th mark is that there are three lines on his neck which make a picture of a conch shell signifying the special ability of the Buddha to teach the 84,000 aspects of the dharma. This also represents the fact that on the path the Buddha always served the sick and nursed them and gave them medicine. The 16th mark is that the cheeks of the Buddha are like those of a king of beasts (lion) showing that the Buddha didn't chatter uselessly and always endeavored to lead other beings to practice what was good and wholesome.
[261] The 17th mark is the Buddha has 40 teeth with 20 in the upper and 20 on the lower jaw. This shows that on the path the Buddha had the same attitude towards all beings treating all with equal kindness because all beings were once our parents. This sameness of attitude is symbolized by the same number of teeth and is because the Buddha never said any harsh words to anyone. The 18th mark of the Buddha is that his teeth are perfectly clean and beautifully aligned signifying that the Buddhas always brought others into harmony and what Buddhas said was always the truth. The 19th mark is the Buddha's teeth are
completely immaculate and even so not one of his teeth is longer than others. This signifies that while on the path, the Buddha gave away his possessions and made his living honestly without any deceit. The 20th mark is that the canine teeth of the Buddha are perfectly and completely white showing that on the path all their physical, verbal, and mental actions were perfectly honest and straightforward.
? [262J The 21st mark is that the Buddha's tongue is long and endless and inconceivable indicating that the Buddha has the ability to speak the dharma which is of a very profound meaning. This particular mark is the sign that on the path the Buddha spoke softly and never said anything coarse. The 22nd mark is that the Buddha had a perfect faculty of taste meaning that whenever he comes into contact with food it produces the most exquisite taste. This is because the Buddha always gave those who were in need remedies that were agreeable and good for them. The 23rd
mark is the Buddha has a voice as sweet as the kalavinka bird which has a beautiful song. During the path the Buddha always spoke in a very soft, smooth voice that always said what is true and relevant and pleasant to beings who heard it.
[263] The 24th mark is the Buddha's eyes are pale and delicate like blue lotuses. This shows that while on the path the Buddha treated people as though they were his only sons just as a mother has the greatest love for her only son. The 25th mark of the Buddha is that his eyelashes are as handsome as those of an ox meaning they arc very long and nicely separated. This signifies the Buddha's absence of fcnger in the practice of the path and that he never behaved hypocritically. The 26th mark is the Buddha's face is very clear, white, and beautiful. During the path the Buddha always showed the greatest respect for special beings like other bodhisattvas and always praised them
with great reverence. Also he has an immaculate white urna hair which is a very fine hair between his eyebrows. The 27th mark is that Buddha has a mound on his head and one cannot see the end of that mound meaning that on the path, the Buddha had great reverence for his guru and other
? teachers and bodhisattvas. Literally, it says that he carries other bodhisattvas on his head which is a sign of greatest respect. The 28th mark is that the skin of the Buddha is pure and fine. This indicates that on the path he always strove to do good because his mind was very manageable. The 29th mark is his skin is the color of gold which is the sign of having served the Buddhas and made offerings to them in all possible ways during the practice of the path. [264] The 30th mark of the Buddha is that the hairs of his body are very soft and fine with one coming out of each pore and curling to the right and towards the top of the body. This signifies the great manageability of his mind
and his great efforts in the practice of virtue during the path. The 31st mark is that the Buddha's hair is impeccable and has a slighdy bluish tinge like a deep blue jewel. This signifies the Buddha was always very kind and loving towards everyone. The 32nd mark is the Buddha's body is perfectly proportioned and is compared to the roundness of a banyan tree. This shows that the Buddha went to different places where he practiced meditation and led
other beings onto the path of meditation.
[265] Finally, it is said that the Buddha has a firm body
and the strength of NarSyana8 which is a general quality of his whole body and not a mark. This signifies the great respect that the Buddha always showed to other Buddhas and bodhisattvas on the path and the praises that he offered them. These 32 marks and the 64 qualities are explained in this same order in the Jewel Sutra (Ratnadarikasutra).
? NSrayana refers to the Indian god Vishnu.
? Examples o f the Qualities
[266] The form of the Buddhas is compared to the autumn moon in a cloudless sky. This example has been used before in connection with the form kayas. Here the pure disciples of the bodhisattvas are compared to a lake of pure water. The reflection of the moon in pure water is very clear showing all the qualities of the moon.
In this way, the bodhisattvas can see the Buddhas directly in their mandala so that they see the sambhogakaya b
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.
other element because it has characteristics different from any of the other elements. In the same way the attributes of the Buddha are distinctive and are not the same as those of other beings.
Finally, the two kayas are compared to a reflection of the moon in water. The Buddha is the dharmakaya and he manifests in the two form kayas to help other beings with no thought of doing so. In the same way, the moon reflecting in the water doesn't think, "I must shine on the water" and the reflection doesn't think, "I am here because the moon is shining. " It is just the presence of the moon in the sky and the presence of water on the ground that make a reflection possible. In the same way, the two form kayas
are not the result of the dharmakaya thinking, "I must manifest in the form kayas" or the form kayas thinking, "T am created by the dharmakaya. "
? The Ten Powers
[245] The first power of the Buddhas is perfect knowledge of the appropriate and inappropriate. When bodhisattvas make the commitment to reach enlightenment for the sake of all beings, they don't abandon this commitment. Ordinary beings, however, make promises and after a time may break them and perhaps later keep them again. But the power behind the knowledge of appropriateness becomes a very firm commitment that is never abandoned and allows the Buddhas to know the cause of any given situation or any action. The Buddhas know what should bring a particular effect and what is due to a certain cause. For instance, they know that every virtuous action will have a pleasant result and every nonvirtuous action will eventually result in a painful outcome.
The second power of the Buddhas is knowing the fruition of actions which means fully understanding the workings of karma. This power comes from having paid great attention to the law of karma while practicing on the path and in trying to help others understand karma. For example, an arhat wouldn't know the cause of the blue and yellow color on a peacock's feather, but the Buddha would know exactly what action gave rise to that particular effect.
The third power is knowing the degree of intelligence of persons. On the path bodhisattvas taught persons according to their level of understanding. They could see that some had very great diligence, others not; some were very intelligent, others not. Accordingly, bodhisattvas gave teachings that were suitable for the pupils at the appropriate level.
? The fourth power is knowing the various temperaments of beings. The bodhisattvas on the path saw the different dispositions and temperaments of beings. They saw that some were influenced mostly by anger, so they taught them the remedy for anger. Others had a major problem with desire, so they taught the remedy for desire. Still others were mostly obscured by ignorance. Some had too many thoughts and received yet another remedy. When bodhisattvas reached Buddhahood, they then had the full knowledge of the temperaments of beings.
The fifth power is the knowledge of the interests of beings. The bodhisattvas knew that some persons were attracted to the hxnaySna and others were more interested in the mahayana. They knew that some were attracted to the practice of generosity, while others preferred to practice discipline, and still others preferred meditation. Since they knew exactly what each being preferred practicing, they knew exactly the wishes and interests of all beings when they became Buddhas.
The sixth power is the knowledge of the path which leads everywhere. On the path as a bodhisattva they became familiar with all levels of practice of all the yanas. As a result they could see that the various paths lead to the different states of samsara and nirvana and see the path that leads to less suffering, the path that leads to immediate happiness and the path of eternal happiness. This familiarity with all yanas on the path results in the Buddha's knowledge of the path that goes everywhere. [246] The seventh power is knowing meditative stability
without any defilement. The Buddhas know what is true and false meditation because while they were practicing the path they emphasized meditation in their practice and
? learned the correct way of meditating. They also learned the mistakes that could arise and how to eliminate these mistakes.
The eighth power is remembering former states. The Buddhas can remember clearly all their former states in samsara--not just one or two lifetimes, but all the lifetimes since the beginning of samsara. This is a power that comes from their practice on the path. They took every oppor- tunity to practice virtue no matter how small and as a result it gave them the power of remembering former states.
The ninth power is divine vision which means that the Buddhas can see what is going to happen to beings in the future. They can see which birth a person is going to take, what kind of state they're going to. This power is the result of having looked after all beings with great compassion while practicing the path.
The tenth power is the knowledge of the purification of all impurities so the Buddhas know that impurities of any kind have been totally eliminated. If somebody were to have this feeling before reaching Buddhahood, it would be only an illusion because it is impossible for anyone except a Buddha to have eliminated all impurities and to know this with certainty. The arhats have only partial freedom from impurities. This power of knowing that all impurities have been pacified was gained on the path by having taught others the way to exhaust all impurities. For themselves it was gained by practicing meditation.
[247] These ten qualities are called powers because they're extremely powerful and they're compared to three analogies. They're compared to a vajra which can pierce armor, destroy walls, and fell the trees of ignorance. So ignorance representing three kinds of obscurations is
compared to armor, a solid wall, and to a very thick forest.
? The Four Fearlessnesses
[248] There are four fearlessnesses. First, the Buddhas are fearless because they can say that they have reached perfect purification with nothing more to purify. They can say they have perfect knowledge without any fear of contradiction because they know everything without exception. The cause of this fearlessness is that they were always ready to give teaching to whoever wanted them with the same loving consideration for all beings.
The second fearlessness is related to teaching other beings. The Buddhas have no fear that they may be con- tradicted by anyone. No one could ever prove the Buddhas to be wrong when they show the obstacles on the path.
The third fearlessness is that the Buddhas put into practice the removal of impurities through the five levels of practice and the complete 37 factors of enlightenment. The Buddhas are perfectly sure that the path can lead to enlightenment. They are not worried that anyone might contradict him because they know that the path being taught is the path that is complete and can provide complete enlightenment.
The second and third fearlessnesses are for the benefit of other beings. They are acquired on the path before the Buddhas actually became enlightened. On the path the bodhisattvas strive to act virtuously in all ways possible and to eliminate even very small impurities continuously. As a result they develop the two kinds of fearlessnesses of how to relinquish obscurations and to guide themselves on the correct path to enlightenment.
The fourth fearlessness is in respect to self. The Buddhas can state that they have overcome all impurities
? without being worried of anyone contradicting them because during the practice of the path they never had any pride when they were teaching other beings.
[249] What is the purpose or function of the four fear- lessnesses? Since the Buddhas know everything, the function of the fearlessnesses is to raise everyone to this level of knowledge. The second function is to help other beings do the same. Thirdly, tht Buddhas have achieved their goal of unsurpassable and perfect enlightenment and helped others to do likewise. Finally, they tell others truth- fully the meaning of what they themselves have realized because great sages are not hindered when they give their teachings.
[250] There are examples for the different fearlessnesses. A lion in the forest is never afraid because he knows he is the strongest animal and is therefore is never worried about meeting other wild animals. In the same way, wherever or among whatever beings the Buddha finds himself, he will always remain fearless. His skills will always remain the same because at no point will he ever have any doubts about his ability to teach because he knows what he says is true. He will also never be disturbed by feelings of hope or fear about having disciples.
The 18 Distinctive Qualities
[251] The 18 qualities are divided into three groups--those qualities related to behavior, those related to understanding, and those related to activity. The first six qualities are concerned with the Buddha's physical behavior. Whenever. the Buddhas do something, it is impossible for it to be adulterated by a mistake. Most of
? the time the arhats will act very correctly, but sometimes they make a mistake. So this is why correctness is a distinct quality of the Buddhas not shared by anyone else. The second quality is related to the speech of the Buddhas who do not speak in a meaningless or useless way. The third quality is related to the mind of the Buddhas whose mindfulness never decreases. Ordinary beings and even arhats will forget from time to time but it is totally impossible for the Buddhas to ever forget anything. The fourth quality is related to the Buddha's mind which rests in meditation all the time. The fifth quality is that the Buddhas never thought of deceiving others. The whole time they're in a loving disposition, a very truthful disposition, without being encumbered by uncompas- sionate thoughts. The sixth quality of Buddhas is that they never act casually without first examining very carefully how to act so they are never frivolous in their actions.
[252] The next six qualities arc qualities of under- standing. The seventh quality is that Buddhas do not suffer any diminution of their aspiration to benefit beings. The eighth is that there is never any decrease of their diligence. Ninth, there is never any decrease of their memory. Tenth, there is never any degradation of their understanding. Eleventh, there is never any change in their perfect liberation. Twelfth, they never lose their perception of perfect jnana.
[253] The third group of qualities are the qualities of actions. These deeds are again subdivided into three distinctive qualities of activity and the three distinctive qualities of jnana. Buddha activity means that whenever Buddhas act, their physical actions are preceded and followed by jnana. Likewise, their speech and their
? thoughts are also preceded and followed by jnana. None of the actions of the Buddhas are done without great care or without a very precise examination of the situation. Before they act, they see the outcome with their jnana and act accordingly. After the action has been accomplished, the Buddhas will accompany it with their jnana to make sure that it was properly completed.
The three qualities of jnana of the Buddhas are com- pletely unhindered by past, present, and future. This means there are no emotional or cognitive obscurations to hinder their practice. It is completely free and fluid and can know everything without hindrance.
The Function o f 18 Qualities
[254] For the great sages there are six qualities of behavior--making no mistakes, no chatter, no forget- fulness, no mental agitation, no random thoughts, and no casual action. There are the six qualities of realization--no decrease of aspiration, diligence, memory, perfectly pure prajfia, perfect liberation, and having the jnana of liberation which sees all aspects of the knowable. Three qualities pertain to the Buddha's activity and three pertain to jnana. [255] The Buddhas have realization of these 18 qualities
which makes it possible for them to turn the wheel of dharma, have great compassion, and overcome all defile- ments'. Because of this they can perfectly and fearlessly turn the wheel of dharma.
[256] These 18 qualities are compared to space. The elements of earth, water, fire, and air have their own characteristics. Earth is solid, water fluid, air moving, and fire hot and burning. These qualities of the elements are
? unlike those of space because space allows things to take place in it. In the same way, the 18 distinctive qualities are only possessed by the Buddha. Ordinary beings do not have the special distinctive qualities of a Buddha anymore than the Buddhas have the faults of ordinary beings.
The 32 Qualities o f Maturity
The qualities of maturity are expressed by the 32 marks of the Buddha. They're called the beautiful marks or marks of excellence because they are special attributes of Buddha- hood. They are also called the qualities of maturity because they are the result of the long process of gathering virtue along the path.
[257] The first mark is that the Buddha's feet are perfectly level and bear the mark of a thousand spoked wheel (Skt. dharmacakra). This signifies that while the Buddha was on the path he had taken and observed the vows properly, had respected his teachers, and had gathered a great deal of virtue. The second mark is that his feet are very wide and their ankles are not visible. This indicates that he had practiced all the aspects of virtue to a very high degree. The third mark is his fingers and toes are long and this signifies that the Buddha while on the path protected beings who were about to be killed and saved them from death. The fourth mark is the digits of his hands and feet are connected by a web signifying that whenever the Buddha was with people who were disagreeing, he tried to bring them together.
[258] The fifth mark is his skin is very soft and smooth like a youth which is the sign that while on the path the Buddha gave many clothes and food away to other people.
? The sixth mark is that his body has seven elevated pans corresponding to the two tops of the feet, the tops of the hands, the shoulders, and the back of the neck. So there are seven parts that are nicely rounded and elevated which came from having given food and drink to other beings while practicing the path. The seventh mark is his calves are like those of an antelope meaning that they are very strong, solid, and muscular signifying that during the path he learned all the aspects of the five branches of Buddhist knowledge. The eighth sign is that his private parts are sunk into recesses as an elephant's signifying that the Buddha always kept a person's secrets and did not tell them to others.
[259] The ninth mark is that his torso is like a lion's meaning it is very majestic and wide. This signifies that the Buddha had looked after others with great care and concern and practiced virtue himself with great perseverance. The tenth mark is that his clavicle is not hollow, but filled in with flesh with no spaces in between the two bones. This signifies that on the path the Buddha was very generous particularly to the sick by giving them medicine. The 11th mark is the tops of his shoulders are nicely rounded signifying that on the path the Buddha used
proper speech by speaking only appropriately and kindly and protected others from fear. The 12th mark is his arms are soft, round, and very smooth and even. This signifies that on the path the Buddha was always a friend for others helping them as diligently as possible.
[260] The 13th mark is that his arms are very long, reaching the level of his knees, showing that on the path whenever someone came to ask for something, the person's expectations were always completely fulfilled. The 14th
? mark is that the Buddha's body is perfectly pure and surrounded by a bright aura showing that on the path the Buddha made relentless efforts to practice the ten virtues. The 15th mark is that there are three lines on his neck which make a picture of a conch shell signifying the special ability of the Buddha to teach the 84,000 aspects of the dharma. This also represents the fact that on the path the Buddha always served the sick and nursed them and gave them medicine. The 16th mark is that the cheeks of the Buddha are like those of a king of beasts (lion) showing that the Buddha didn't chatter uselessly and always endeavored to lead other beings to practice what was good and wholesome.
[261] The 17th mark is the Buddha has 40 teeth with 20 in the upper and 20 on the lower jaw. This shows that on the path the Buddha had the same attitude towards all beings treating all with equal kindness because all beings were once our parents. This sameness of attitude is symbolized by the same number of teeth and is because the Buddha never said any harsh words to anyone. The 18th mark of the Buddha is that his teeth are perfectly clean and beautifully aligned signifying that the Buddhas always brought others into harmony and what Buddhas said was always the truth. The 19th mark is the Buddha's teeth are
completely immaculate and even so not one of his teeth is longer than others. This signifies that while on the path, the Buddha gave away his possessions and made his living honestly without any deceit. The 20th mark is that the canine teeth of the Buddha are perfectly and completely white showing that on the path all their physical, verbal, and mental actions were perfectly honest and straightforward.
? [262J The 21st mark is that the Buddha's tongue is long and endless and inconceivable indicating that the Buddha has the ability to speak the dharma which is of a very profound meaning. This particular mark is the sign that on the path the Buddha spoke softly and never said anything coarse. The 22nd mark is that the Buddha had a perfect faculty of taste meaning that whenever he comes into contact with food it produces the most exquisite taste. This is because the Buddha always gave those who were in need remedies that were agreeable and good for them. The 23rd
mark is the Buddha has a voice as sweet as the kalavinka bird which has a beautiful song. During the path the Buddha always spoke in a very soft, smooth voice that always said what is true and relevant and pleasant to beings who heard it.
[263] The 24th mark is the Buddha's eyes are pale and delicate like blue lotuses. This shows that while on the path the Buddha treated people as though they were his only sons just as a mother has the greatest love for her only son. The 25th mark of the Buddha is that his eyelashes are as handsome as those of an ox meaning they arc very long and nicely separated. This signifies the Buddha's absence of fcnger in the practice of the path and that he never behaved hypocritically. The 26th mark is the Buddha's face is very clear, white, and beautiful. During the path the Buddha always showed the greatest respect for special beings like other bodhisattvas and always praised them
with great reverence. Also he has an immaculate white urna hair which is a very fine hair between his eyebrows. The 27th mark is that Buddha has a mound on his head and one cannot see the end of that mound meaning that on the path, the Buddha had great reverence for his guru and other
? teachers and bodhisattvas. Literally, it says that he carries other bodhisattvas on his head which is a sign of greatest respect. The 28th mark is that the skin of the Buddha is pure and fine. This indicates that on the path he always strove to do good because his mind was very manageable. The 29th mark is his skin is the color of gold which is the sign of having served the Buddhas and made offerings to them in all possible ways during the practice of the path. [264] The 30th mark of the Buddha is that the hairs of his body are very soft and fine with one coming out of each pore and curling to the right and towards the top of the body. This signifies the great manageability of his mind
and his great efforts in the practice of virtue during the path. The 31st mark is that the Buddha's hair is impeccable and has a slighdy bluish tinge like a deep blue jewel. This signifies the Buddha was always very kind and loving towards everyone. The 32nd mark is the Buddha's body is perfectly proportioned and is compared to the roundness of a banyan tree. This shows that the Buddha went to different places where he practiced meditation and led
other beings onto the path of meditation.
[265] Finally, it is said that the Buddha has a firm body
and the strength of NarSyana8 which is a general quality of his whole body and not a mark. This signifies the great respect that the Buddha always showed to other Buddhas and bodhisattvas on the path and the praises that he offered them. These 32 marks and the 64 qualities are explained in this same order in the Jewel Sutra (Ratnadarikasutra).
? NSrayana refers to the Indian god Vishnu.
? Examples o f the Qualities
[266] The form of the Buddhas is compared to the autumn moon in a cloudless sky. This example has been used before in connection with the form kayas. Here the pure disciples of the bodhisattvas are compared to a lake of pure water. The reflection of the moon in pure water is very clear showing all the qualities of the moon.
In this way, the bodhisattvas can see the Buddhas directly in their mandala so that they see the sambhogakaya b
[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.