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| Buddha nature and its qualities like a beautiful park |
Simple Teachings on Emptiness and Buddha nature
As mentioned previously, the
Buddha nature has many innate qualities (attributes), also called the qualities
of liberation or Dharmakaya. They are usually compared with the attributes of a
precious jewel, like for example, its light, color and shape that are inseparable
from it.
I
will also use a different comparison to help you make an idea. Imagine you
lived for many years in a smelly, isolated and narrow prison cell where you
could not walk, nor see the sun and breathe fresh air. Then, you are liberated
into the most beautiful park where you have everything you need. Now think to
the “qualities” of your tiny prison cell and those of the beautiful park. Bad
air, bad smell, cement walls and floor, artificial light, restricted area for
movement, versus fresh air, unrestricted movement and freedom, open space, natural
light from the sun, chirping of birds, etc. The things you could not even dream
about when you were imprisoned you can now do freely by having access to the
open space of nature and its wonderful qualities.
 |
| samsaric existence like a smelly, narrow prison cell |
In
the exact way that park with all its beauties has always been there even if you
were imprisoned and could not see it, the Buddha nature with its inherent
qualities has always been present although you were living within the
limitations of samsaric existence.
There are two aspects of Buddha nature:
1) the aspect of space and 2) the aspect of wisdom and luminosity.
The
aspect of space represents the emptiness of samsaric phenomena, that is, our
Buddha nature being empty of illusions, blind passions, and any type of defilements.
It also pervades everything, like space. There is no place where it is not
present.
The
aspect of wisdom and luminosity comprises the thirty-two innate qualities of
Buddha nature. However, it is said that each of these thirty-two has millions
of further qualities. Thus, there is an unceasing display of qualities
from the Buddha nature (Dharmakaya).[1]
Any
Buddha has two kinds of wisdom which are inherent in the Buddha nature:
1) the wisdom of the true nature of things and 2) the wisdom of the variety of phenomena.
1) the wisdom of the true nature of things and 2) the wisdom of the variety of phenomena.
The
thirty-two qualities of Buddha nature belong to the wisdom of the variety of phenomena.
Such qualities are inherent to the Buddha nature just like the rays of light
belong to the sun. The clouds may hinder us from seeing the sun and its natural
qualities, but when they are dissipated we can clearly admire them and receive
their benefits. It is not that the sun and its qualities were created when the
clouds disappeared because they were always there although we could not
perceive them.[2]
The same applies to the Buddha nature and its innate qualities. They are always
present under the many layers of our samsaric personalities and they will
become manifest when we enter the enlightened realm of Amida’s Pure Land which
has the power to dissipate the clouds of various illusions and obscurations.
The
thirty-two qualities are classified in three categories: a) the ten powers, b)
the four fearlessnesses and c) the eighteen distinct qualities.[3]
a)
The ten powers
1)
The
power to know what is correct, for example, that virtuous actions lead to
happiness,
and
what is incorrect, for example, that unvirtuous actions lead to misery.
The
first power includes full knowing of the three types of beings karma: the karma
that will manifest in this life, the karma that will manifest in the very next
life and the karma that is not so strong and will manifest in another
indefinite period of time in the future.
2)
The power of knowledge of the results of
actions. This means to know that certain
causes
bring certain results, including the positive actions and negative actions. In
short, this power represents the capacity to know every detail about all the
particular individual relationships between causes and results, why this or
that person was born in such and such a realm of existence and is experiencing this or
that type of life, etc. Nobody except the Buddhas have the ability to know
every little karmic detail of someone’s life.
3)
The
power to know the makeup of beings. This means to know the different
aspirations
and
interests of beings, so that when He wants to guide them a Buddha knows who are
those impressed by the display of miraculous powers, by the good behavior of
the teacher or by his wisdom or who have faith in hearing the teachings, etc
4)
The
power of knowing the different capacities and potential of beings. Some excel
in
understanding,
some in diligence, some in mindfulness, while others in faith or in meditation,
etc
A Buddha knows all of this.
A Buddha knows all of this.
5)
The
power of knowing the different aspirations and interests of beings. For
example,
some
are interested in Hinayana, some in Mahayana, while others in Vajrayana. Some
are interested in knowledge and wisdom, while others in morality or meditation,
etc
6)
The
power to know all paths and where they lead. A Buddha knows what faults or
qualities
may arise on this or that path, and what paths to be avoided.
7)
The
power of knowing the various states of meditation and concentration (samadhi),
what
defilements are eliminated by them and what qualities or obstacles one may
encounter in one’s practice.
8)
The
power of having the divine sight and clairvoyance through which the Buddha can
see
everything
in the past, present and future. Nothing can stay hidden from Him and so He
looks with compassion upon all beings everywhere.
9)
The
power of knowing the countless past lives of all beings without exception
10)
The
power of knowing the final elimination of any defilement, that everything that
needs
to be eliminated has been eliminated. The Buddha knows that for Him all
the veils of emotional and cognitive obscurations have been removed together
with their habitual tendencies.
b)
The four
fearlessnesses
These four fearlessnesses apply to any
hostility with regard to what Buddhas teach or say
about
themselves and others. Ven. Thrangu Rinpoche explained them as follows:
“In the first
fearlessness, the Buddha looks at himself and thinks, ‘All my faults have been
eliminated.’ Nobody else can say, ‘There's one fault that you haven't
eliminated.’ Everything that needs to be eliminated has been eliminated. This
first fearlessness is called sarvadharma- sambhodi in Sanskrit and means that
the Buddha has gained realization of the variety of phenomena.
The second
fearlessness is the perfection of realization; all the positive qualities in
oneself have been developed, and one can say, ‘All these qualities have been
realized.’ No one can say, ‘There's this quality that you haven't developed.’
Having all qualities developed, the Buddha is endowed with the wisdom of
knowing all phenomena. No one can accuse the Buddha by saying, ‘You don't know
about this area of phenomena.’ The Buddha is fearless because He knows that
He has the
wisdom of the true nature of phenomena.
The third is the
fearlessness of teaching the path to benefit others. It is a fearlessness of
telling beings, ‘This is the path you must follow to get the result.’ No one
can say, ‘Actually, this path doesn't help. That's just a lot of hardship for
no purpose.’ The Buddha has this fearlessness in that He can say that if one
practices this path it will bring the result, and no one can contradict Him.
The [fourth] fearlessness
also benefits others by teaching them the obstacles to be avoided on the path.
[…] The Buddha is able to teach beings the Path and the obstacles, and He knows
that none of these is a waste of time or effort. So the ability to teach people
the obstacles to the path is attained through the wisdom of knowing all phenomena.
[…] It isn't the case that the Buddha thinks, ‘Whoops! I left one out. I forgot
to tell them that they have to give that up. Oh dear, I
haven't taught
very well today.’ The Buddha has complete knowledge of what to teach. When the
Buddha says that one should avoid something, He doesn't leave anything out. He
also doesn't worry that somebody will be able to dispute with Him or that He's
made a mistake.
So there are two
aspects of fearlessness which benefit oneself and two aspects of fearlessness
which benefit others, making up four fearlessnesses. The reason the Buddha is
shown seated on a lion supported throne in many pictures and statues is to
symbolize these four fearlessnesses, because a lion is unafraid of any other
animal.”[4]
c) The eighteen
distinct qualities
These
are the result of the presence of the ten powers and the four fearlessnesses.
They are called “distinct qualities” because they belong only to the Buddhas
and not to Pratyekabuddhas[5],
Arhats[6]
of the Hinayana or bodhisattvas in aspirations[7].
The
eighteen qualities can be classified in four groups: 1) the six qualities of
conduct, 2) the six qualities of realization, 3) the three qualities of
activity and 4) the three qualities of ultimate wisdom.
The
six qualities of conduct are:
1)
Buddhas
never make any mistake or error. Most of the time Arhats of Hinayana and
Pratyekabuddhas
do not make mistakes, but sometimes they do like for example, stepping on a
snake by accident, so this quality of never ever making any mistake belongs
only to the Buddhas.
2)
The
Buddha never speaks nor makes any sounds in a way that is not meaningful.
3)
A
Buddha never forgets anything. Pratyeka Buddhas and Arhats of the Hinayana can
sometimes
forget things, but this never happens to a Buddha
4)
A
Buddha is always in meditation. No matter what He does, His meditative state is
never
lost.
5)
A
Buddha never has any impure or ego-centric thoughts. He always looks to beings
with
indiscriminative
Compassion and always wishes to benefit them.
6)
A
Buddha is never in a state of ignorance, dullness or a neutral state when He is
not
aware
or not understanding something or somebody. Awareness and understanding are
always present.
The
six qualities of realization are:
1)
A
Buddha always aspire to benefit and teach sentient beings. His aspiration never
disappears
or decreases.
2)
His
diligence never decreases. His motivation to benefit and teach is always
present.
3)
A
Buddha is always aware of the beings He has to teach and never forgets them. He
knows
who is to be taught and trained, and what is the proper time to do this.
4)
There
is never a degradation in the concentration of a Buddha
5)
A
Buddha knows and understands everything about samsara and Nirvana
6)
A
Buddha has ultimate and supreme wisdom because He is completely free from any
defilements
and their causes. A Buddha no longer has any obscuration related to the
defilements and no obscuration to knowledge. He also has the wisdom of knowing
that Liberation has occurred and that now He dwells in the ultimate Dharmakaya
or Buddha nature. This kind of wisdom never declines nor disappears.
The
three qualities of activity are:
1)
All
the actions of a Buddha are meaningful and benefit sentient beings. No matter
what
a
Buddha does, even when He stays silent or closes His eyes, or walks, laughs,
etc has a meaning and is for the benefit of sentient beings.
2)
All
the words of the Buddha are meaningful and benefit sentient beings. A Buddha
never
ever
says useless words or without benefit.
3)
A
Buddha never has any pointless thoughts and motivations.
All
these three qualities of activity of the Buddha are preceded by wisdom and
followed by wisdom.
The
three qualities of ultimate wisdom are:
1)
Buddhas
can see into the past with wisdom that is without attachment and without any
impediment.
2)
Buddhas
can see into the present with wisdom that is without attachment and without any
impediment
3)
Buddhas
can see into the future with wisdom that is without attachment and without any
impediment
A
Buddha is free of the obscurations and obstructions of defilements as well as
the obscurations and obstructions to knowledge. In seeing the past, present and
future the wisdom of a Buddha is free from desire and the obstructions brought
by desire, free from anger and the obstructions caused by anger, and free from
ignorance and the obstructions caused by ignorance. Also, when seeing the past,
present and future, a Buddha’s wisdom is not subject to belief in a permanent
self of samsaric phenomena but is able to see their emptiness as well as the Buddha nature which is not empty of itself. Thus, He never falls for incorrect
beliefs and ideas.
All
Buddhas have these 32 qualities of liberation
and they are also found in our Buddha nature, just we cannot use them in the
state of samsaric beings. As long as we have not yet awakened to our Buddha
nature these qualities remain hidden bellow the many levels of illusions and
blind passions just like a precious gem with amazing qualities stays hidden in
a pile of shit. However, after we are
born in the enlightened realm of Amida Buddha where everything is conducive to
Enlightenment, we’ll immediately discover our Buddha nature and activate these
32 and other amazing qualities.
to be continued
[1] On Buddha Essence, A Commentary on Ranjung
Dorje’s treatise, Khenchen
Thrangu, translated by Peter Alan Roberts, edited by Clark Johnson, Shambhala,
Boston & London, 2006, p. 62-62.
[2] On Buddha Essence, A Commentary on Ranjung
Dorje’s treatise, Khenchen
Thrangu, translated by Peter Alan Roberts, edited by Clark Johnson, Shambhala,
Boston & London, 2006, p. 51
[3] In my explanations of the thirty-two qualities I relied on two
books: On Buddha Essence, A Commentary on Ranjung Dorje’s treatise, Khenchen Thrangu, translated by Peter Alan
Roberts, edited by Clark Johnson, Shambhala, Boston & London, 2006, p.
50-60 and Treasury of Precious Qualities,
volume I, Jigme Lingpa, Padmakara Translation Group, revised edition,
Shambhala Publications, 2010, p. 456 – 459 These qualities are also taught in
various Mahayana sutras and treatises.
[4] On Buddha Essence, A Commentary on Ranjung
Dorje’s treatise, Khenchen
Thrangu, translated by Peter Alan Roberts, edited by Clark Johnson, Shambhala,
Boston & London, 2006, p. 56-57
[5] Pratyekabuddhas are solitary Buddhas who attained personal freedom
from birth and death without following a teacher. However, they did not attain
the perfect Enlightenment of the Buddhas, don’t have Infinite Wisdom and
Compassion and are not interested in saving sentient beings.
[6] The Arhats of the Hinayana are beings who attained personal freedom from birth and death but did not
attain the perfect Enlightenment of the Buddhas. Thus, they do not have
Infinite Wisdom and Infinite Compassion and are not interested in saving
sentient beings.
[7] Bodhisattvas in
aspirations are not Buddhas yet but follow the Path to become one for
themselves and all beings.
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