Buddha Nature I Flashcards
Chapter 13 (244 cards)
1
Q
What do all Buddhist traditions accept regarding excellent qualities and defilements?
A
All Buddhist traditions accept that excellent qualities can be cultivated and that defilements can be forever eliminated from the mind.
2
Q
What is the basis upon which excellent qualities can be cultivated and defilements eliminated, according to the text?
A
Each tradition describes it somewhat differently.
3
Q
Is the term ‘buddha nature’ used in the Pali scriptures to describe the mind’s potential for liberation?
A
No, the term buddha nature is not used in the Pali scriptures to describe the mind’s potential to attain liberation.
4
Q
What characteristics did the Buddha identify in the Pali tradition that reveal spiritual practitioners’ inclinations toward liberation?
A
Characteristics such as having modest desire and a sense of contentment signify that a person is a genuine spiritual practitioner aiming for liberation.
5
Q
What do practitioners in the Pali tradition endeavor daily to cultivate?
A
Practitioners endeavor daily to cultivate these virtuous characteristics that indicate their potential to gain realizations.
6
Q
What did the Buddha say about the nature of the mind in the sūtra Luminous (AN 1.51-52)?
A
‘This mind, O monastics, is luminous, but it is defiled by adventitious defilements.’
7
Q
According to the sūtra Luminous, what is the consequence for the uninstructed worldling regarding the luminous mind defiled by adventitious defilements?
A
‘The uninstructed worldling does not understand this as it really is; therefore for him there is no mental development.’
8
Q
According to the sūtra Luminous, what is the consequence for the instructed ārya disciple regarding the luminous mind freed from adventitious defilements?
A
‘The instructed ārya disciple understands this as it really is; therefore for him there is mental development.’
9
Q
How do the tenet schools present their assertions about the disposition (trait, lineage, T. rigs)?
A
The tenet schools put forth assertions about the disposition (trait, lineage, T. rigs) that accord with their general presentation of the basis, path, and result of practice.
10
Q
What is the ārya disposition (T. ‘phags pa’i rigs) for Vaibhāṣikas?
A
For Vaibhāşikas, the ārya disposition (T. ‘phags pa’i rigs) is the mental factor of nonattachment that acts as a cause for its own resultant ārya path.
11
Q
Why does it make sense for Vaibhāṣikas to assert nonattachment as the ārya disposition?
A
Since Vaibhāṣikas emphasize craving as a formidable cause of cyclic existence, it makes sense that they assert nonattachment as both the antidote to craving and the disposition in sentient beings that has the potential to bring the realizations of the ārya path and liberation.
12
Q
What is the source of āryas’ pristine wisdom according to Vaibhāṣikas?
A
Contentment with what we have and lack of greed for what we do not have are the source of āryas’ pristine wisdom.
13
Q
How does nonattachment in an ordinary person’s mindstream differ from that in an ārya’s mindstream according to Vaibhāṣikas?
A
While nonattachment in the mindstream of an ordinary person is polluted in that it is associated with ignorance, when it is associated with an ārya’s pristine wisdom, it is unpolluted.
14
Q
According to Gunaprabha’s Sūtra on the Code of Ethical Conduct (Vinayasūtra), what are the four qualities of āryas with the disposition?
A
(1-3) They are satisfied with whatever food and drink, shelter, and robes they have. (4) They take joy in meditation and in overcoming what is to be abandoned.
15
Q
What is the role of the first three qualities (satisfaction with food, shelter, robes) of āryas with the disposition?
A
The first three qualities are the means to actualize the ārya path.
16
Q
What is the role of the fourth quality (joy in meditation and overcoming) of āryas with the disposition?
A
The last is the actual cause to generate the realizations of the arya path that bring true cessation.
17
Q
What are the first three qualities of āryas with the disposition also means to exhaust?
A
The first three are also the means to exhaust the sense of I and mine.
18
Q
What is the last quality of āryas with the disposition also a means to exhaust?
A
While the last is the means to exhaust ignorance.
19
Q
What is the disposition according to Sautrāntikas?
A
According to Sautrāntikas, the disposition is the potential or seed for the arising of the unpolluted mind (T. zag med sems kyi nus pa), the pristine wisdom of the āryas.
20
Q
Why do all sentient beings have this potential (disposition) according to Sautrāntikas?
A
All sentient beings have this potential because all of them at one time or another have experienced happiness.
21
Q
How is happiness linked to virtue and the potential for the unpolluted mind, according to Sautrāntikas?
A
Since happiness is the result of virtue, everyone has virtue and thus has the potential for the unpolluted mind.
22
Q
How is the Sautrāntika disposition nourished?
A
This potential is nourished through learning, reflecting, and meditating on the Dharma in the present life.
23
Q
What can happen to the Sautrāntika ‘seed’ if someone’s roots of virtue are cut?
A
If someone’s roots of virtue are cut by his engagement in extremely destructive actions, this seed cannot grow and may even be destroyed.
24
Q
According to Vaibhāṣikas and Sautrāntikas, who will attain full awakening?
A
Only sentient beings who will become wheel-turning buddhas—buddhas that initially teach the Dharma in a time and place where it is absent—will attain full awakening.
25
What will all other sentient beings (besides future wheel-turning buddhas) attain, according to Vaibhāṣikas and Sautrāntikas?
All other sentient beings will attain arhatship.
26
When do arhats attain nirvāṇa with remainder?
At the time they have completely abandoned all afflictive obscurations, arhats attain nirvāņa with remainder—the remainder being their polluted bodies produced by afflictions and karma.
27
When do arhats attain nirvāṇa without remainder?
When they pass away from that life and shed their polluted bodies, they attain nirvāņa without remainder.
28
What happens at the time of nirvāṇa without remainder that precludes arhats from entering the Bodhisattva Vehicle, according to Vaibhāṣikas and Sautrāntikas?
At this time, the polluted aggregates no longer remain and the continuity of the mental consciousness is severed, which precludes their entering the Bodhisattva Vehicle.
29
From how many perspectives is buddha nature (buddhagotra) discussed in Mahāyāna literature?
Buddha nature, or buddha disposition (buddhagotra), is discussed from three perspectives: the Cittamātra, Madhyamaka, and Vajrayāna.
30
What two types of buddha disposition do all three Mahāyāna perspectives speak of?
All three speak of the naturally abiding buddha disposition and the transforming buddha disposition.
31
According to Cittamātrins (Asaṅga's Mahāyānasamgraha), what is buddha disposition?
Buddha disposition is the latency, seed, or potency that has existed since beginningless time and has the potential to give rise to the three bodies of a buddha.
32
Is the Cittamātrin buddha disposition a conditioned or unconditioned phenomenon?
A conditioned phenomenon, the buddha disposition is the seed of unpolluted pristine wisdom (T. zag med ye shes kyi sa bon).
33
How does describing buddha disposition as a latency fit with Cittamātra assertions?
Saying the buddha disposition is a latency fits in well with the Cittamātra school's assertion that everything arises as a result of latencies on either the foundation consciousness or the mental consciousness.
34
What is the 'naturally abiding buddha disposition' according to Cittamātrins?
When this latency of the unpolluted pristine wisdom has not yet been nourished by learning, reflecting, and meditating, it is called the naturally abiding buddha disposition, because it is beginningless.
35
What is the 'transforming buddha disposition' according to Cittamātrins?
When the same latency has been nourished by learning, reflecting, and meditating on the Dharma, it is called the transforming buddha disposition.
36
What is the difference between the naturally abiding and transforming buddha disposition in Cittamātra?
It is the same latency, the difference being whether or not it has been activated by means of Dharma practice.
37
What are the three characteristics of the naturally abiding buddha disposition (as a simple latency) in Cittamātra?
(1) It has existed since beginningless time and continues from one life to the next uninterruptedly. (2) It is not newly created but is naturally present. (3) It is carried by the foundation consciousness (Cittamātra Scriptural Proponents) or mental consciousness (Cittamātra Reasoning Proponents).
38
Why is the naturally abiding buddha disposition carried by the foundation or mental consciousness and not sensory consciousnesses, according to Cittamātrins?
This is so because sensory consciousnesses are unstable and only intermittently present.
39
When is the Mahāyāna disposition considered awakened in Cittamātra?
When meditation on great compassion has progressed to the point where the great resolve that takes responsibility to work for the welfare of all sentient beings arises, the Mahāyāna disposition has been awakened.
40
Which sūtra do Cittamātra Scriptural Proponents cite for their assertion of three final vehicles?
The Sutra Unravelling the Thought (Samdhinirmocana Sūtra).
41
What are the three final vehicles asserted by Cittamātra Scriptural Proponents?
The Śrāvaka and Solitary Realizer Vehicles that culminate in arhatship and the Bodhisattva Vehicle that brings full awakening.
42
What does the doctrine of three final vehicles state about śrāvaka and solitary realizer practitioners once they attain arhatship?
Once śrāvaka and solitary realizer practitioners attain arhatship, they will abide in meditative equipoise on emptiness forever and will not later enter the Mahāyāna and attain the full awakening of buddhahood.
43
On what belief do Cittamātra Scriptural Proponents base their doctrine of three final vehicles?
They base this on their belief that there are five types of disposition (lineage)—śrāvaka, solitary realizer, bodhisattva, indefinite, and severed.
44
What does 'disposition' connote in the context of the five types according to Cittamātra Scriptural Proponents?
Here 'disposition' connotes a source of excellent qualities, and each sentient being has the latency for one of the five dispositions.
45
What is the latency for one of the five dispositions, according to Cittamātra Scriptural Proponents?
This latency is an internal predisposition that exists naturally in each sentient being's foundation consciousness that inclines him or her toward a particular spiritual path.
46
What signs are indicative of the śrāvaka disposition?
Strong determination to be free from samsāra; they avoid nonvirtue and purify destructive karma, are moved by teachings on the four truths, and live ethically.
47
What aspiration and dedication do those with śrāvaka disposition have?
They take prātimokşa precepts with the aspiration for their own liberation and dedicate all the merit from their practice for this goal.
48
What are characteristics of those with the solitary realizer disposition?
Few afflictions and weak compassion, so they dislike busyness and prefer solitude.
49
What teachings particularly affect those with the solitary realizer disposition and what do they primarily meditate on?
Teachings on the twelve links of dependent origination touch them deeply and they meditate primarily on this.
50
What is the motivation and dedication of those with the solitary realizer disposition?
Their motivation and dedication are directed toward the liberation of a solitary realizer arhat.
51
What are characteristics of those with the bodhisattva or Mahāyāna disposition?
Naturally empathetic and compassionate; they purify and abandon nonvirtue, create virtue, and take prātimokșa and bodhisattva precepts with the aspiration to attain full awakening.
52
What do those with Mahāyāna disposition seek and practice?
Seeking to work for the welfare of sentient beings, they practice the six perfections and have fortitude to engage in the bodhisattvas' deeds.
53
Are persons of the śrāvaka, solitary realizer, and bodhisattva dispositions definite in their path?
Yes, they will not change vehicles but will proceed to the attainment of their own vehicle.
54
What determines the vehicle those of indefinite disposition will enter?
Depending on the spiritual mentor they meet and the Buddhist teachings they learn in the future, they will develop an inclination toward one vehicle or another.
55
Who are those whose lineage is severed (icchantika)?
Those who have engaged in extremely destructive actions or strongly adhere to pernicious wrong views.
56
What characteristics do icchantikas display?
They have little merit, great negativity, and lack integrity and consideration for how their actions affect others.
57
What is the interest level of icchantikas in liberation?
Not wishing to abandon nonvirtue and lacking insight into the unsatisfactory nature of samsāra, they have no interest in liberating themselves or others.
58
What is the motivation of icchantikas if they dabble in Dharma?
Their motivation is one seeking the pleasures of samsāra.
59
What is the state of icchantikas regarding liberation or awakening?
Having cut their roots of virtue, they are in a state where, either temporarily or perpetually, they cannot attain liberation or awakening.
60
How do Cittamātra tenets support the perspective of buddha disposition and three final vehicles?
Because a being's disposition is truly existent, it cannot change into the disposition of another vehicle. Since it can bring only the result of its respective vehicle, there must be three final vehicles.
61
What can impede one's buddha disposition from manifesting?
Great attachment or strong afflictions, being too busy for spiritual practice, not seeing faults of afflictions, thinking actions lack ethical dimension, and hindrances like illness, poverty, or karmic obstructions.
62
What activities can stimulate one's buddha disposition?
Learning/reflecting on teachings, conducive environment, proximity to spiritual mentors/sincere practitioners, aspiration for virtue, restraining senses, abandoning nonvirtue, monastic ordination, purifying obscurations.
63
Which schools assert one final vehicle, relying on the Lotus Sūtra and Tathāgatagarbha Sūtra?
Cittamātra Reasoning Proponents and all Mādhyamikas assert one final vehicle: all sentient beings can enter the Bodhisattva Vehicle and attain buddhahood.
64
What texts speak of four types of people whose buddha nature is defiled, preventing them from readily entering the Bodhisattva Vehicle?
The Sublime Continuum by Maitreya and Asaṅga's commentary on it.
65
Who are the four types of people whose buddha nature is defiled according to the Sublime Continuum?
Worldly people infatuated with samsāric pleasures, non-Buddhists who hold wrong views, śrāvakas, and solitary realizers.
66
From which viewpoint does Asaṅga write in the Sublime Continuum when holding that all sentient beings have buddha nature?
Here Asaṅga writes from a Madhyamaka viewpoint that holds that all sentient beings have the buddha nature.
67
In which texts is the topic of buddha nature (gotra) found according to the Madhyamaka school?
Perfection of Wisdom sūtras, Ornament of Clear Realizations, Sublime Continuum (Ratnagotravibhāga, Uttaratantra) by Maitreya and its commentary by Asaṅga, Bodhisattva Grounds (Bodhisattva Bhūmi), and other Mahāyāna texts.
68
Which sūtras speak of buddha essence (garbha) using more essentialist language?
The Tathāgatagarbha Sūtra and Nirvāṇa Sūtra.
69
How does the author (implied to be a Mādhyamika) prefer presentations of buddha essence in the Sūtrayāna context?
The author prefers presentations that lack essentialist meaning; believing buddha essence primarily refers to the emptiness of the mind, like Ngok Lotsawa.
70
How does the Sublime Continuum define buddha nature?
Buddha nature is phenomena that have the possibility to transform into any of the buddha bodies.
71
What are the two types of buddha nature according to the Sublime Continuum, and who possesses them?
The naturally abiding buddha nature (prakṛtisthagotra) and the transforming buddha nature (samudānītagotra); both exist in all sentient beings whether or not they are on a path.
72
What is the naturally abiding buddha nature in Madhyamaka?
The emptiness of the mind that is yet to abandon defilements and that is able to transform into the nature dharmakāya of a buddha.
73
How did Sakya Pandita describe the naturally abiding buddha nature?
As the unchanging nature of the mind.
74
What does Nāgārjuna note in Treatise on the Middle Way (22.16) regarding the nature of a tathāgata and sentient beings?
'Whatever is the nature of a tathāgata is the nature of sentient beings.'
75
What is the essence of the Tathāgata and the transmigrator, according to Nāgārjuna (MMK 22.16 context)?
'The Tathāgata has no essence. The transmigrator has no essence.'
76
What are the characteristics of the empty nature of the mind (naturally abiding buddha nature) in Madhyamaka?
It is beyond the three times, beyond cyclic existence realms, and beyond constructive/destructive karma; neither virtuous nor nonvirtuous, it can be a basis for samsāra and nirvana.
77
What does the Aṣṭasāhasrikā Prajñāpāramitā Sūtra say about the reality of all things?
'Thus that which is the reality of all things is not past nor future nor present. Whatever is neither past, future, nor present is utterly free from threefold time, cannot be transferred nor objectified nor conceptualized nor cognized.'
78
Why does the emptiness of inherent existence of ordinary beings' minds mean mental defilements can be eliminated?
If phenomena existed inherently, they would be independent and unable to function, influence, or change; emptiness indicates the mind can change.
79
What are all defilements rooted in?
Fundamental ignorance, the erroneous mental factor that grasps all phenomena as possessing an inherent reality.
80
What does the erroneous grasping of inherent reality give rise to?
Attachment, anger, and all other afflictions, and supports virtuous polluted mental states as well.
81
What springs from afflictions and virtuous polluted mental states?
Our actions or karma, which cause us to take continual rebirth in cyclic existence.
82
How is the causal chain of defilements undone?
Cultivating insight into the true nature of reality, emptiness, initiates the process.
83
How can ignorance be overpowered and eradicated from the mind?
With the development of the wisdom that directly perceives reality—emptiness or suchness.
84
Question
Answer
85
Are defilements embedded in the ultimate nature of the mind?
No, the defilements are not embedded in the ultimate nature of the mind.
86
Can defilements be removed from the mind when the antidote of wisdom realizing emptiness is applied? Why?
Yes, because they too lack inherent existence.
87
What can be attained on the basis of recognizing the naturally abiding buddha nature (natural nirvāṇa, emptiness of mind)?
The nirvana that is the total pacification of mental defilements.
88
What is a buddha's nonabiding nirvāṇa?
The full purification of the naturally abiding buddha nature.
89
In what sense is the emptiness of the mind called a cause of buddhahood in some texts?
In the sense that meditation on emptiness purifies the mind of defilements and leads to buddhahood.
90
Is emptiness an actual cause? Why or why not?
No, emptiness is not an actual cause because it is a permanent phenomenon that does not change or bring results.
91
What is the transforming buddha nature in Madhyamaka?
The seed for the unpolluted mind; it consists of conditioned phenomena that can transform into a buddha's wisdom truth body.
92
What does the transforming buddha nature include?
Neutral mental consciousnesses, virtuous mental factors (love, compassion, wisdom, faith), bodhicitta, consciousnesses forming the collection of wisdom, and the mind visualizing oneself as a deity.
93
Why is it possible to increase virtuous qualities and mental states (transforming buddha nature) limitlessly?
Because their base, the clear light mind, is stable and because no antidote exists that can eliminate them.
94
What will the naturally abiding and transforming buddha natures become at the time of buddhahood?
Our naturally abiding buddha nature will become the nature truth body of a buddha, and our transforming buddha nature will become the wisdom truth body of a buddha.
95
Which of the seven types of awareness cannot be included in transforming buddha nature?
Wrong awarenesses (e.g., resentment, self-grasping) and inattentive awarenesses.
96
Which types of awareness can be included in transforming buddha nature?
Correct assumptions, doubt inclined to the correct conclusion, inferential cognizers, correct mental direct perceivers, and subsequent reliable cognizers.
97
What paths and grounds are transforming buddha nature?
The five paths of śrāvakas, solitary realizers, and bodhisattvas, as are the ten bodhisattva grounds.
98
What is the natural buddha nature of all minds included in transforming buddha nature?
The emptiness of inherent existence of all these minds is the natural buddha nature.
99
In short, what constitutes part of the transforming buddha nature?
Any neutral or virtuous mind that is not free from defilement and can transform into a buddha's wisdom dharmakāya.
100
Why can mental consciousnesses accompanied by manifest afflictions not be transforming buddha nature?
Because they are eliminated on the path.
101
What kind of phenomena is the transforming buddha nature?
Impermanent phenomena (as neutral or virtuous states of mind).
102
What kind of phenomenon is the naturally abiding buddha nature?
Permanent (as the emptiness of the mind).
103
Are the two buddha natures (naturally abiding and transforming) one nature or different?
They are one nature; although not exactly the same, one cannot exist without the other.
104
The emptiness of which consciousnesses can be the naturally abiding buddha nature? Why?
Only the emptiness of neutral and virtuous consciousnesses can be the naturally abiding buddha nature because only the neutral or virtuous consciousnesses that are their bases are the transforming buddha nature.
105
Is the emptiness of afflictions buddha nature? Why or why not?
No, because the afflictions are eliminated on the path and cannot be transformed into any of a buddha's bodies, so their emptinesses will similarly cease and cannot become the nature truth body.
106
When some people speak of inanimate phenomena (rocks, trees) having buddha nature, what is the author's belief about what they are referring to?
The author believes they are referring to the fact that these phenomena are empty of inherent existence.
107
Who has buddha nature according to the author?
Only sentient beings have buddha nature.
108
Why do inanimate phenomena not possess buddha nature?
Because inanimate phenomena lack mind, they cannot generate virtuous mental states like the determination to be free, bodhicitta, and wisdom.
109
Does the sameness in emptiness of a sentient being's mind and a buddha's mind mean sentient beings are already buddhas or have buddha qualities? Why?
No, because the minds that possess that emptiness differ; one is with defilements, the other is free of them.
110
According to Tsongkhapa in Illumination of the Thought, when does the nature of phenomena (dharmadhātu) serve as a special cause of āryas' qualities?
When one observes and meditates on the nature of phenomena through the path, it comes to serve as the special cause of āryas' qualities.
111
When is one's buddha nature regarded as special, according to Tsongkhapa?
When one observes and meditates on the nature of phenomena through the path... at that time one's buddha nature is regarded as special.
112
When does emptiness become the 'cause' of the wonderful qualities of āryas?
When we perceive it directly and use that realization to cleanse our minds of defilements.
113
Does having the naturally abiding buddha nature (empty nature of mind) mean one has already realized it with a true path?
No, it does not mean that we have already realized it with a true path—a reliable cognizer that realizes emptiness directly.
114
What will bring about an ārya's qualities?
Only a direct realization of the empty nature of the mind will bring about an ārya's qualities.
115
Is the emptiness of inherent existence of our minds a permanent or impermanent phenomenon?
It is a permanent phenomenon; it does not change moment by moment.
116
In relation to what is an emptiness posited?
An emptiness is posited in relation to an object that is empty.
117
How does the emptiness of the mind exist?
The emptiness of the mind exists in dependence on the mind; it is one nature with that object.
118
How long does the emptiness of an ordinary being's mind exist?
As long as that ordinary being does.
119
Because an ordinary being's mind has defilements, what is its emptiness together with?
Its emptiness is together with defilement.
120
What happens to the mind and its emptiness when portions of defilements are removed by the true path?
The mind becomes an ārya's mind and its emptiness is the emptiness of an ārya's mind.
121
When ordinary beings realize emptiness directly and become āryas, what happens to the emptiness of the ordinary being's mind?
The emptiness of the ordinary being's mind no longer exists; now there is the emptiness of an ārya's mind.
122
How do the emptiness of an ordinary being's mind and an ārya's mind appear to an ārya's mind in meditative equipoise on emptiness?
They are undifferentiable.
123
Can we say sentient beings' buddha nature is the same as a buddha's nature truth body that has twofold purity? Why?
No, because sentient beings' minds are still together with defilements, whereas a buddha's nature truth body is naturally pure of inherent existence AND newly purified of all adventitious defilements.
124
Does the naturally abiding buddha nature decrease or increase?
It does not decrease or increase.
125
What is the analogy used for the ever-present possibility of accessing the naturally abiding buddha nature, even if covered?
Gold may be buried in the ground for centuries, but it is still gold and it is always possible to access it. The gold may be covered with dirt, but it doesn't become the dirt.
126
What happens when we realize emptiness regarding defilements and the emptiness of our minds?
That wisdom cleanses the defilements from our minds, and in doing so, the emptiness of our minds will also be cleansed.
127
What additional purity will we have when all adventitious defilements are removed, even though our minds have always been naturally pure of inherent existence?
At that time we will have the additional purity of being free from all adventitious defilements.
128
Why are the two kinds of buddha nature necessary for the awakened activities of the Buddha to enter into us?
Without them, our minds would not be receptive to the Buddha's influence or teachings; nothing in our minds could germinate by coming into contact with these.
129
What is buddha nature the basis of?
Buddha nature is the basis of cultivation of the Mahāyāna; it is what enables our minds to be affected and transformed by the teachings.
130
What does the fact that the Buddha taught the Dharma indicate about sentient beings?
It indicates that sentient beings have the potential to become Buddhas.
131
How does highest yoga tantra uniquely point to buddha nature?
It is the subtlest mind-wind that is empty of inherent existence and whose continuity goes on to awakening.
132
Do all sentient beings have this subtlest mind-wind? When does it manifest in ordinary beings?
Yes, all sentient beings have this subtlest mind-wind. In ordinary beings, it becomes manifest only at the time of the clear light of death and goes unnoticed.
133
What is the state of the subtlest mind-wind in ordinary beings, and how can it be transformed?
While the subtlest mind-wind is neutral in the case of ordinary beings, through special yogic practices it can be brought into the path and transformed into a virtuous state, a yogic state.
134
What does sentient beings' subtlest mind serve as the substantial cause for?
The wisdom dharmakāya—the omniscient mind of a buddha.
135
What is the nature dharmakāya in relation to a buddha's mind?
The true cessation and emptiness of a buddha's mind is the nature dharmakāya.
136
What is the subtlest wind that is its mount the substantial cause for?
The form bodies of a buddha—the enjoyment and emanation bodies.
137
What does the Hevajra Tantra say about sentient beings and buddhas?
'Sentient beings are just buddhas, but they are defiled by adventitious stains. When these are removed, they are buddhas.'
138
What does the first line of the Hevajra Tantra verse ('Sentient beings are just buddhas') indicate?
It indicates that sentient beings have the substantial cause for buddhahood, the subtlest mind-wind.
139
Does the Hevajra Tantra verse mean sentient beings are already buddhas? Why?
No, because someone cannot be both a sentient being and a buddha simultaneously.
140
How can the continuum of the subtlest mind-wind be purified and transformed?
Through the practice of special techniques in highest yoga tantra, it can be purified and transformed into the three bodies of a buddha.
141
How many similes does the Tathāgatagarbha Sūtra use for tathāgatagarbha?
Nine similes.
142
What do Maitreya's Sublime Continuum and Asaṅga's commentary explain regarding these similes?
They explain these similes that point to a hidden richness inside of us—a potential that we are usually unaware of.
143
What is the effect of contemplating the meaning of the nine similes?
It generates great inspiration and confidence to practice the path.
144
How many obscurations are condensed in the nine similes?
All afflictive and cognitive obscurations are condensed into nine obscurations spoken of in the nine similes.
145
What has been the state of the basic nature of the mind from beginningless time, according to the explanation of the similes?
From beginningless time, the basic nature of the mind has been immaculate and has never been mixed with stains or afflictions.
146
What happens as one progresses on the path regarding the transforming buddha nature and obscurations?
As we progress on the path, the transforming buddha nature develops, the mind becomes purer, and the obscurations are gradually eliminated.
147
What do the purified mind and its emptiness become when all obscurations are removed?
The purified mind becomes the wisdom dharmakāya and its emptiness becomes the nature dharmakāya.
148
Simile 1: What is the buddha essence like, and what obscures it?
The buddha essence is like a beautiful buddha image in an old, ugly, decaying lotus; the seeds of attachment obscure our buddha essence.
149
To whom does the first simile (buddha in decaying lotus) particularly apply, though all non-arhats are obscured by seeds of attachment?
This simile applies particularly to ordinary sentient beings in the form and formless realms.
150
Why are ordinary beings in form/formless realms specified for the first simile?
Although they have temporarily suppressed coarse manifest afflictions of the desire realm, seeds of afflictions remain. Āryas may also take rebirth there but have already eliminated some seeds.
151
How does the Buddha act similarly to a person with clairvoyance who sees the buddha image inside the lotus?
The Buddha sees the buddha essence in each sentient being and with great compassion guides us to discover it.
152
Simile 2: What is the buddha essence like, and what obscures it?
The buddha essence is like honey with a swarm of bees surrounding it; it is obscured by the seeds of hatred, anger, resentment, and vengeance.
153
What does the honey represent in the second simile?
The ultimate truth—the emptiness of inherent existence.
154
To whom does the second simile (honey and bees) particularly apply, concerning the obscuration of anger's seeds?
Ordinary beings in the form and formless realms who do not experience manifest anger, but still have the seeds of anger.
155
How does the Buddha act similarly to an insightful person who separates bees from honey?
The Buddha sees the buddha essence and with skillful methods (like teachings of three turnings) frees it from defilements.
156
Simile 3: What does the buddha essence resemble, and what obscures it?
The buddha essence resembles a kernel of grain in its husk; the seed of ignorance obscures our minds.
157
To whom does the third simile (grain in husk) particularly apply for the obscuration of ignorance's seed?
Ordinary beings in the form and formless realms, but also those in the desire realm.
158
What cannot be displayed while the buddha essence is in the husk of defilements?
The deeds of a buddha.
159
Simile 4: What does the buddha essence resemble, and what obscures it?
The buddha essence resembles gold buried in filth; the filth of the manifest coarse three poisons prevents us from seeing it.
160
What is the chief obscuration hindering beings in the desire realm, as per the fourth simile?
Manifest coarse afflictions (attachment, animosity, confusion).
161
Can the emptiness of the mind (gold) be infiltrated by afflictions (filth)?
No, the emptiness of the mind can never be infiltrated by the afflictions, but it cannot shine forth when obscured.
162
To whom do the first four similes specifically pertain?
Ordinary beings who have not yet realized emptiness.
163
Simile 5: What is the buddha essence like, and what obscures it?
The buddha essence is like a treasure under the earth; it is obscured by the latencies of the afflictions.
164
To whom does the fifth simile (treasure under earth) particularly apply for the obscuration of affliction latencies?
Śrāvaka and solitary realizer arhats, who have eliminated coarse manifest afflictions and their seeds, but are still obscured by latencies of afflictions (especially ignorance).
165
What are the ground of the latencies of afflictions the condition for in arhats?
The condition through which arhats obtain a mental body and abide in an arhat's nirvāṇa.
166
When is the ground of these latencies removed for arhats, leading to nonabiding nirvāṇa?
After these arhats generate bodhicitta, they follow the bodhisattva paths and grounds. In doing so, when the ground of these latencies is removed, they will attain the ultimate true cessation, nonabiding nirvāņa.
167
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Answer
168
Simile 6: What does the buddha essence resemble, and what needs to be shed for it to be actualized?
The buddha essence resembles a tiny sprout hidden within the peel of a fruit; for the path of seeing to be actualized, the objects of abandonment by the path of seeing (acquired afflictions) must be destroyed.
169
To whom does the sixth simile (sprout in fruit peel) particularly apply regarding acquired afflictions?
Ordinary beings on the paths of learning as well as Fundamental Vehicle āryas who are not yet arhats (obscured by acquired afflictions until path of seeing).
170
What is the transforming buddha essence like in the sixth simile, and what does it need to grow?
Like a sprout with potential to grow into a huge tree; it needs good conditions like the collections of merit and wisdom.
171
What are nourishing conditions for the transforming buddha essence to become wisdom dharmakāya?
Great compassion, wisdom, reverence for Mahāyāna teachings/goal, a great collection of merit, and samādhi.
172
Simile 7: What is the buddha essence like, and what resembles the obscuration?
The buddha essence is like a buddha statue covered by a tattered rag; the innate afflictions and their seeds (objects abandoned on path of meditation) resemble the tattered rag.
173
To whom does the seventh simile (statue in tattered rag) particularly apply regarding innate afflictions?
Ordinary beings and āryas on the learning paths (āryas who are not yet arhats) who are still obscured by innate afflictions and their seeds.
174
When does the nature dharmakāya appear in its entirety, similar to a statue when a rag is removed?
The nature dharmakāya appears in its entirety when the mind is freed from all defilements.
175
Simile 8: What does the buddha essence resemble, and what is the obscuration like?
The buddha essence resembles a baby who will become a great leader in the womb of a poor, miserable, forlorn woman; afflictive obscurations are like the womb-like confines.
176
To whom does the eighth simile (baby in destitute woman's womb) particularly apply regarding afflictive obscurations?
Ārya bodhisattvas on the impure grounds (grounds one through seven).
177
What is cyclic existence like in the eighth simile?
The homeless shelter in which this poor, miserable woman lives.
178
When the emptiness of our minds is revealed and becomes the nature dharmakāya, what happens to our problems (like the poor woman's)?
Our problems are forever pacified.
179
Simile 9: What is the buddha essence like, and what is the obscuration?
The buddha essence is like a golden buddha statue covered by a fine layer of dust; it is covered by a thin layer of cognitive obscurations.
180
To whom does the ninth simile (golden statue under clay dust) particularly apply regarding cognitive obscurations?
Bodhisattvas on the pure grounds (grounds eight through ten).
181
What do these cognitive obscurations impede for pure-ground bodhisattvas?
Their full awakening—the latencies of defilements that bring about the appearance of inherent existence and prevent directly seeing the two truths simultaneously.
182
When will the buddha essence of pure-ground bodhisattvas be fully revealed?
When the vajra-like concentration at the end of the continuum of a sentient being removes the last remaining obscurations from the mindstream, allowing the buddha essence to be fully revealed.
183
In the table summarizing the similes, what is the obscuring factor for Simile 1 (Lotus)?
Seeds of attachment that brings rebirth in the form and formless realms.
184
In the table, what is the obscured phenomenon for Simile 1 (Buddha image in Lotus)?
The buddha nature that can become the truth body.
185
In the table, who is specifically obscured in Simile 2 (Bees covering Honey)?
Ordinary beings in the form and formless realms (by seeds of anger).
186
In the table, what is the obscured phenomenon for Simile 3 (Kernel of grain in Husk)?
The ultimate truth, the emptiness of inherent existence of the mind.
187
In the table, what is the obscuring factor for Simile 4 (Filth covering Gold)?
Manifest afflictions of attachment, animosity, and confusion that bring rebirth in the desire realm.
188
In the table, who is specifically obscured by the 'Ground of the latencies of ignorance' (Simile 5, Earth over Treasure)?
Śrāvaka and solitary-realizer arhats.
189
In the table, what is the obscured phenomenon for Simile 6 (Sprout in Skin of fruit)?
Transforming buddha essence that can become the wisdom dharmakāya.
190
In the table, what is the obscuring factor for Simile 7 (Tattered rag over Buddha statue)?
Innate afflictions and their seeds, objects to be abandoned on the path of meditation.
191
In the table, what is the obscured phenomenon for Simile 8 (Baby in Womb of destitute woman)?
Buddha essence that will bring forth the enjoyment body of a buddha.
192
In the table, who is specifically obscured by 'Cognitive obscurations' (Simile 9, Clay dust over Golden statue)?
Bodhisattvas on the pure grounds (8-10).
193
What does the note accompanying the simile table clarify about the 'outstanding obscuration'?
It is the immediate hindrance that those particular sentient beings must overcome to progress on the path.
194
Can the particular sentient beings in one simile also possess obscurations from another simile?
Yes, the particular sentient beings pointed out in one simile may also possess the obscurations mentioned in another.
195
What will the buddha we become (after revealing our buddha essence like in Simile 9) be able to do?
Manifest emanation bodies to compassionately instruct and guide sentient beings according to their disposition.
196
What three reasons does Maitreya give (RGV 1.27) for stating all sentient beings have buddha essence and can attain full awakening?
(1) The buddhas' bodies are pervasive so sentient beings can engage with their awakening activities. (2) The suchness (natural purity) of buddhas' and sentient beings' minds (emptiness) cannot be differentiated. (3) Sentient beings possess the transforming buddha nature that can develop all of a buddha's excellent qualities and transform into the three buddha bodies.
197
What are the three aspects of the tathāgatagarbha indicated by Maitreya's reasons and the nine similes?
1. The tathāgatagarbha has the nature of the dharmakāya of self-arisen pristine wisdom. 2. The tathāgatagarbha has the nature of emptiness, suchness. 3. The tathāgatagarbha has the nature of the buddha lineage or disposition.
198
What does 'the tathāgatagarbha possessing the nature of the dharmakāya' refer to (first aspect)?
The clear light nature of the tathāgatagarbha being called the dharmakāya (name of result given to cause).
199
Though emptiness is permanent, why is it called a 'cause' in the context of tathāgatagarbha as dharmakāya?
It is called a cause because it is the foundation on which the dharmakāya is attained.
200
Which similes describe the first aspect of tathāgatagarbha (nature of dharmakāya)?
The first three similes (buddha in lotus, honey and bees, grain in husk).
201
What does it mean that 'the tathāgatagarbha is pervaded by the awakening activities of the dharmakāya'?
Sentient beings have the potential to be engaged with and influenced by the buddhas' awakening activities that will guide them to awakening.
202
What are the two parts of the dharmakāya within the first aspect of buddha essence?
(1) The dharmakāya of realizations is the undefiled empty nature of a buddha's mind that is realized by that buddha's wisdom dharmakāya. (2) The dharmakāya of the teachings leads to the realization of this empty nature.
203
What is the actual dharmakāya (of realizations)?
This emptiness is the actual dharmakāya and refers specifically to the dharmadhātu that is totally free from defilements and has the nature of clear light.
204
What does the dharmakāya of teachings consist of?
These teachings consist of the profound teachings of the definitive sūtras that explain the ultimate truth, and the interpretable teachings of the provisional sūtras that explain various veiled truths such as the person, aggregates, grounds and paths that are taught in accordance with the dispositions and interests of various disciples.
205
Is the dharmakāya of teachings the actual dharmakāya?
The dharmakāya of the teachings is called the dharmakāya although it is not the actual dharmakāya. The actual dharmakāya is experienced by a buddha. The teachings are the conditions to attain this dharmakāya.
206
What does the buddha image hidden in the closed lotus (Simile 1) represent in the context of the three aspects?
Just as the buddha image hidden in the closed lotus in the first simile cannot be seen, the wisdom dharmakāya—the ultimate, supreme meditative equipoise on emptiness—is not perceivable in the world.
207
What does the honey (Simile 2) resemble in the context of the three aspects?
The honey (simile 2) resembles the profound teachings on the ultimate truth.
208
What does the grain (Simile 3) correspond to in the context of the three aspects?
The grain (simile 3) corresponds to the vast teachings on the method side of the path. Just as the grain needs to be removed from its husk and cooked to become edible food, the vast teachings are provisional and require interpretation.
209
To whom are the definitive/interpretable and profound/vast teachings given?
This latter group consists of individuals who will later become disciples with one of the three dispositions, depending on the teachers they meet and the teachings they receive.
210
What is the chief way buddhas' awakening activities engage with and influence sentient beings?
The chief way in which buddhas' awakening activities engage with and influence sentient beings is by means of the buddhas' speech—the teachings they give.
211
What is the second aspect of the tathāgatagarbha?
The tathāgatagarbha has the nature of emptiness, suchness.
212
Which simile illustrates the second aspect of tathāgatagarbha (nature of emptiness/suchness)?
The gold buried in filth (simile 4) illustrates the emptiness of the mind.
213
In what sense can the suchness of the Tathāgata be said to be the essence of sentient beings?
In this sense it is said that the suchness of the Tathāgata is the essence of sentient beings.
214
What is the third aspect of the tathāgatagarbha?
The tathāgatagarbha has the nature of the buddha lineage or disposition.
215
Which similes does the third aspect (buddha lineage/disposition) encompass?
Encompassing the remaining five similes, this disposition has two parts.
216
What are the two parts of the buddha disposition (third aspect)?
(1) The buddha disposition that has existed beginninglessly resembles a treasure under the ground (simile 5). (2) The transforming buddha disposition that has the potential resembles a sprout (simile 6).
217
What does the buddha statue covered by tattered rags (Simile 7) represent in the third aspect?
The buddha statue covered by tattered rags (simile 7) represents the beginningless, naturally abiding buddha disposition.
218
What does the beginningless, naturally abiding buddha disposition become when all adventitious defilements are banished?
At this point the naturally abiding buddha disposition is called the nature dharmakāya of a buddha.
219
Owing to what does the transforming buddha disposition blossom?
The transforming buddha disposition blossoms owing to the accumulation of merit.
220
What does the transforming buddha disposition become when fully evolved?
When it is fully evolved, it becomes the enjoyment and emanation bodies of a buddha.
221
What does the future great leader in his mother's womb (Simile 8) represent for the transforming buddha disposition?
Just as a future great leader who is now in his mother's womb (simile 8) will come to enjoy majesty, the enjoyment body enjoys the majesty and wealth of the Mahāyāna Dharma.
222
What do emanation bodies, like a golden buddha statue emerging from dust (Simile 9), represent?
Similar to a golden buddha statue emerging from the dust that surrounds it (simile 9), emanation bodies, which represent the actual dharmakāya, appear in whatever forms are most conducive to subduing the minds of sentient beings.
223
How is our buddha disposition initially awakened in practice?
In our practice, our buddha disposition is initially awakened through listening to and reflecting on the Dharma, especially teachings on the value and purpose of bodhicitta and the two methods of generating it.
224
What aspiration arises upon generating bodhicitta?
Upon generating bodhicitta, we have the strong aspiration to attain the three buddha bodies.
225
How does one accomplish the three buddha bodies after generating bodhicitta?
To accomplish this, we engage in the bodhisattva deeds—the six perfections and the four ways of maturing disciples—and fulfill the collections of merit and wisdom.
226
What does cultivating the collection of wisdom lead to?
Cultivating the collection of wisdom leads to gaining the pristine wisdom directly perceiving the ultimate nature of all phenomena.
227
When wisdom is developed and used to cleanse all obscurations, what does our naturally pure buddha nature become?
When this wisdom is developed further and used to fully cleanse all obscurations from our mindstreams, our naturally pure buddha nature becomes the nature dharmakāya—the suchness of the mind that has the two purities: the natural purity of inherent existence and the purity from adventitious defilements.
228
What does the cultivation of the collection of merit lead to for our transforming buddha nature?
The cultivation of the collection of merit, done through practicing the method aspect of the path, leads to our transforming buddha nature becoming the two form bodies—the enjoyment body and the emanation body.
229
What are the two parts of the first aspect of Buddha Disposition (clear light nature of tathāgatagarbha that will become dharmakāya), with their similes?
The dharmakāya of realizations: the undefiled empty nature of a buddha's mind that is realized by that buddha's wisdom dharmakāya; buddha image (1). The dharmakāya of the teachings that are the conditions to attain it. Profound teachings of the definitive sūtras on the ultimate truth; honey (2). Interpretable teachings of the provisional sūtras on veiled truths; grain (3).
230
What is the second aspect of Buddha Disposition, and which simile corresponds?
The tathāgatagarbha's empty nature (suchness) that cannot be differentiated from the emptiness of a buddha's mind; gold (4).
231
What are the sub-points of the third aspect of Buddha Disposition (tathāgatagarbha as buddha lineage accomplishing buddhahood), with their similes?
Beginningless buddha nature; treasure (5). Transforming buddha nature that has the potential to accomplish buddhahood; sprout (6). When purified, the beginningless, naturally abiding buddha disposition becomes the nature dharmakāya of a buddha; statue (7). When the transforming buddha disposition is fully evolved, it becomes the enjoyment body of a buddha; the future great leader in his mother's womb (8). The emanation bodies of a buddha; golden statue (9).
232
What does Asaṅga say in his commentary to the Sublime Continuum about what the similes in the Tathāgatagarbha Sūtra explain?
The similes taught in the Tathāgatagarbha Sūtra explain that the mind, which has existed without beginning in all realms of sentient beings, is empty by nature and therefore the afflictions are adventitious.
233
According to Asaṅga's summary, what is this beginningless mind (empty by nature) inseparable from?
Being empty by nature, this beginningless mind is inseparable from the innate development of the qualities of awakening.
234
What are the four 'puzzling points' about buddha nature Maitreya mentions (RGV 1.25)?
'[The buddha nature] is pure and yet has affliction. [Awakening] is not afflictive and yet is purified. Qualities are totally indivisible [and yet not manifest]. [Awakening activity] is spontaneous and yet without any thought.'
235
Puzzle 1 Explanation: How can buddha nature be pure yet have afflictions?
Buddha nature is completely pure; the defilements are adventitious. They obscure the buddha nature but are not its essential nature.
236
Puzzle 2 Explanation: How can the awakened mind be pure yet need purification?
The awakened mind has no defilements, but prior to becoming a buddha, the mind's nature is covered by defilements. It is like gold hidden by stains. The gold is still gold, but its luster and beauty cannot be seen.
237
Are love and compassion present in the unawakened mind? Can they be extricated?
Love and compassion are present in the unawakened mind; they cannot be forever extricated from the mind.
238
Puzzle 3 Explanation: How can buddhas' and sentient beings' minds' emptiness be indistinguishable yet one belongs to buddhas and the other to sentient beings?
In terms of their ultimate nature, both buddhas' minds and sentient beings' minds are empty of inherent existence, and any difference in these emptinesses cannot be discerned by the wisdom directly realizing emptiness. However, on the conventional level, the two minds are different: one is a mind with obscurations, the other is a mind that is completely free from obscurations.
239
Puzzle 4 Explanation: How can buddhas' awakening activity be spontaneous yet without conscious motivation?
Buddhas' awakening activities are effortless; they occur spontaneously, without purposefully cultivating a motivation. A buddha is free from conception and has become so habituated with compassion over many eons that no motivation or thought is needed for that buddha's awakened activities to radiate out in the most flawless and suitable way according to the disposition of each sentient being.
240
Why is spontaneous awakening activity inconceivable to unawakened beings?
This is inconceivable to us unawakened beings because our virtuous deeds require deliberate effort.
241
What is the particularly pernicious distorted conception regarding buddha nature?
One distorted conception is particularly pernicious; it believes that buddha nature does not exist and thus eliminating duḥkha and attaining awakening is not possible.
242
What does Maitreya say (RGV 1.34) would be absent if buddha nature were not present?
'If the buddha nature were not present, there would be no remorse over suffering. There would be no longing for nirvāṇa, or striving and devotion toward this aim.'
243
What evidence disproves the idea that sentient beings are doomed to irreversible samsāric suffering?
This clearly is not true; the life stories of the Buddha and other realized beings disprove this.
244
What does our wish to be free from samsāra's duḥkha and our yearning for freedom from afflictions indicate?
We see within ourselves the wish to be free from samsāra's duḥkha, the yearning for freedom from the grip of afflictions and karma. Realize that these indicate the existence of the buddha nature.
