Obstacles to Omniscience

Question 1

What are the primary obstacles to attaining omniscience in Tibetan Buddhism?

Answer 1

The primary obstacles are known as the ‘two obscurations’: afflictive obscurations and cognitive obscurations.

Question 2

What is the general meaning of ‘obscuration’ in this context?

Answer 2

An obscuration is something that veils, conceals, or obstructs the mind from perceiving reality as it is.

Question 3

What are afflictive obscurations?

Answer 3

Afflictive obscurations are the disturbing emotions and attitudes that cause suffering and bind beings to cyclic existence.

Question 4

What is the principal outcome that afflictive obscurations prevent?

Answer 4

Afflictive obscurations primarily prevent the attainment of liberation from saṃsāra.

Question 5

Can you list some examples of afflictive obscurations?

Answer 5

• Desire (attachment) * Anger (aversion) * Pride * Ignorance * Afflicted doubt * Afflicted views

Question 6

What are cognitive obscurations?

Answer 6

Cognitive obscurations are subtle veils that relate to the full understanding of all objects of knowledge.

Question 7

What is the principal attainment that cognitive obscurations prevent?

Answer 7

Cognitive obscurations primarily prevent the attainment of a Buddha’s full omniscience.

Question 8

Are cognitive obscurations considered grosser or more subtle than afflictive obscurations?

Answer 8

Cognitive obscurations are considered far more subtle than afflictive obscurations.

Question 9

Who eliminates afflictive obscurations?

Answer 9

Śrāvaka Arhats, Pratyekabuddha Arhats, and Bodhisattvas from the eighth ground onwards.

Question 10

Who eliminates cognitive obscurations?

Answer 10

Only Buddhas completely eliminate cognitive obscurations.

Question 11

What is the relationship between ignorance and the two obscurations?

Answer 11

Fundamental ignorance is the root of both obscurations.

Question 12

What are the ‘seeds’ or ‘tendencies’ in relation to afflictive obscurations?

Answer 12

These are latent predispositions left on the mental continuum by past afflictions.

Question 13

What are ‘constant habits’ or ‘habitual tendencies’ in relation to cognitive obscurations?

Answer 13

These are subtle imprints of grasping at true existence that condition the mind’s perception.

Question 14

According to the Gelug Prāsaṅgika school, is ‘grasping for truly established existence’ of phenomena part of afflictive or cognitive obscurations?

Answer 14

It is included within the afflictive obscurations.

Question 15

How does the appearance of truly established existence relate to cognitive obscurations?

Answer 15

Constant habits of grasping for true existence give rise to deceptive appearances.

Question 16

What does ‘dualistic appearance’ mean in this context?

Answer 16

It refers to perceiving subject and object as inherently separate entities.

Question 17

Can an Arhat perceive the conventional truth if they still have cognitive obscurations?

Answer 17

Arhats perceive deceptive appearances but are not misled by them.

Question 18

How does a Buddha’s perception differ from an Arhat’s?

Answer 18

A Buddha perceives both conventional and ultimate truths simultaneously.

Question 19

What is the primary antidote to afflictive obscurations?

Answer 19

The wisdom realizing the selflessness of persons.

Question 20

What is the primary antidote to cognitive obscurations?

Answer 20

The profound wisdom directly realizing the selflessness of all phenomena.

Question 21

Are there other classifications of obscurations besides the two main ones?

Answer 21

Yes, karmic obscurations and obscurations to meditative absorption.

Question 22

How do karmic obscurations act as obstacles?

Answer 22

They create unfavorable life circumstances that hinder spiritual practice.

Question 23

Are the ‘five hindrances’ related to these obscurations?

Answer 23

Yes, they are manifestations of afflictive obscurations.

Question 24

What is the role of ethical discipline in overcoming obscurations?

Answer 24

It helps subdue coarser manifestations of afflictive obscurations.

Question 25

What is the role of meditative concentration in overcoming obscurations?

Answer 25

It allows the mind to focus, necessary for wisdom to penetrate obscurations.

Question 26

How does wisdom specifically counteract the obscurations?

Answer 26

Wisdom dismantles the false grasping that gives rise to afflictions.

Question 27

Do all Buddhist schools present the two obscurations in the same way?

Answer 27

No, different schools may define them differently.

Question 28

What are 'doctrinally based' disturbing emotions versus 'automatically arising' ones?

Answer 28

Doctrinally based arise from incorrect philosophical tenets; automatically arising are innate.

Question 29

Which type of disturbing emotion is generally considered easier to remove?

Answer 29

Doctrinally based disturbing emotions.

Question 30

How are the 'three conceptual spheres' related to cognitive obscurations?

Answer 30

They manifest as grasping subject, object, and action as truly existent.

Question 31

Can afflictive obscurations be present without cognitive obscurations?

Answer 31

No, cognitive obscurations are the foundation for afflictive obscurations.

Question 32

Is the 'appearance of true existence' itself a cognitive obscuration?

Answer 32

Yes, it is a manifestation caused by cognitive obscurations.

Question 33

What is the significance of understanding the 'selflessness of persons'?

Answer 33

It counters ignorance that grasps at a truly existent self.

Question 34

What is the significance of understanding the 'selflessness of phenomena'?

Answer 34

It counters the subtle grasping at true existence.

Question 35

Does an Arhat who has overcome afflictive obscurations still experience suffering?

Answer 35

Yes, they may still experience results of past karma.

Question 36

How does the concept of Buddha-nature relate to the obscurations?

Answer 36

Obscurations are temporary clouds covering the innate potential for Buddhahood.

Question 37

Are the obscurations considered permanent aspects of the mind?

Answer 37

No, they are adventitious and can be completely removed.

Question 38

What is meant by 'purifying' obscurations?

Answer 38

Applying antidotes to weaken, counteract, and eradicate them.

Question 39

How do the ten Bodhisattva grounds relate to the removal of obscurations?

Answer 39

They gradually eliminate layers of both afflictive and cognitive obscurations.

Question 40

Is it possible to attain omniscience without eliminating both types of obscurations?

Answer 40

No, full omniscience requires the complete eradication of all obscurations.

Question 41

What are the 'four māras' and how do they relate to these obscurations?

Answer 41

The four māras include the māra of the aggregates and the māra of afflictions.

Question 42

Does compassion play a role in overcoming obscurations?

Answer 42

Yes, compassion and bodhicitta drive a Bodhisattva's path to eliminate obscurations.

Question 43

What are kleśha-māra?

Answer 43

Distraction by pleasures; corresponds to afflictive obscurations ## Footnote Kleśha-māra refers to the distractions caused by attachments and desires that hinder spiritual progress.

Question 44

Does compassion play a role in overcoming obscurations that prevent omniscience?

Answer 44

Yes, immense compassion (mahākaruṇā) and bodhicitta drive a Bodhisattva to eliminate obscurations for all beings. Method and wisdom must be practiced in union.

Question 45

Can one be aware of having cognitive obscurations before realizing emptiness?

Answer 45

Intellectually aware, but deep understanding arises after gaining insight into emptiness.

Question 46

What is the vajra-like samādhi?

Answer 46

The last moment of a Bodhisattva's path where subtle cognitive obscurations are eradicated, preceding Buddhahood.

Question 47

How does understanding dependent origination help in overcoming obscurations?

Answer 47

Key to realizing emptiness; it undermines grasping at true existence, the root of both obscurations.

Question 48

Are there differences in how quickly obscurations can be removed by different individuals?

Answer 48

Yes, speed depends on diligence, merit, wisdom, guidance of a spiritual master, and karmic predispositions.

Question 49

What is the obstruction of common delusions (prithagjanatvāvaraṇa)?

Answer 49

Coarse obscurations of ordinary beings before entering the noble path, primarily afflictive obscurations.

Question 50

What is the obstruction of deluded conduct (mithyāpratipattyāvaraṇa)?

Answer 50

Obscurations from engaging in wrong or unskillful actions due to delusion, strengthening afflictive patterns.

Question 51

Do cognitive obscurations affect an Arhat's ability to teach the Dharma?

Answer 51

Yes, Arhats have limited knowledge compared to Buddhas due to remaining cognitive obscurations.

Question 52

How does understanding 'emptiness of emptiness' relate to overcoming subtle cognitive obscurations?

Answer 52

Realizing emptiness is not inherently existent prevents subtle grasping of emptiness, deepening non-dual wisdom.

Question 53

What are non-congruent affecting variables (ldan min 'du byed)?

Answer 53

Classified phenomena affecting the mindstream; neither physical forms nor ways of being aware.

Question 54

Why are afflictive obscurations likened to poison?

Answer 54

They directly cause intense suffering of saṃsāra.

Question 55

Why are cognitive obscurations likened to clouds?

Answer 55

They obscure the sun (omniscient wisdom-mind) but do not directly cause suffering.

Question 56

Can studying texts alone remove obscurations?

Answer 56

No, actual removal requires integration of study with deep reflection and sustained meditative practice.