Pages

Wednesday, July 15, 2020

The enlightened qualities of Buddha nature



Buddha nature and its qualities
 like a beautiful park
Fragment from my book 
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.
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.

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. 

No comments:

Post a Comment

Note: Only a member of this blog may post a comment.