Fruition o f Enlightenment

There are two logical ways fruition of enlightenment can occur. It can be created by something else or it can be the result of removing a covering. In the Uttara Tantra it says purification occurs by rem oving obscurations. If the qualities of the Buddha were acquired instead, they would be composite in nature and subject to change. However, they are originally present in the mind of a!' beings and therefore can’t be acquired.

[175] Freedom from the klesa of desire is compared to the simile of a lake covered by lotuses. Freedom from anger uses the simile of the moon freed from being eaten by Rahu (Rahu is a symbol for an eclipse). Freedom from ignorance uses the simile of the sun and clouds.

[176] The nine examples of the previous chapter are, first of all, given to illustrate that Buddhahood is like the body of the Buddha, honey can be used after being taken away from the bees, kernels of the grains can be eaten once the husk has been removed, etc. In more detail:

[177] The purity achieved by nonconceptual and post­

m editation jnana is the fruition o f purification from emotional obscurations. This is described with three examples of a lake overgrown with lotuses, an eclipse, and clouds hiding the sun. When these are removed, one can see the pure waters of the lake, the full moon, and the sun respectively. In the same way, when the defilements are removed, one can see the buddha essence clearly without any emotional obscurations. Non-conceptual jnana, which is the direct realization of the true nature of phenomena, makes it possible to remove these emotional obscurations.

This jnana has no concept o f how things are; it just perceives phenomena just as they are.

[178] When the cognitive obscurations are removed, one can achieve the supremely endowed buddha kayas. They are removed through the post-meditation jnana which perceives all phenom ena in all their variety without confusion. So during m editation, one sees the true nonexistent character o f everything directly and during post-meditation one sees the great variety of illusions in w hich beings are im m ersed. T his p a rtic u la r p o s t­

meditation jfiana will erase the cognitive obscurations so that all the buddha kayas can manifest.

[179] The n ex t p o in t show s how the fru itio n of Buddhahood is free from the three poisons. In the example of the lake, persons are compared to lotuses and these

“lotuses” are made pure from the silt of desire by the pure waters of meditation.

[ 180] The second example is of the moon obscured by an eclipse. Normally, the moon’s light is very bright, cooling, and soothing. During an eclipse it becomes reddish, then black, and is no longer beautiful and bright. Similarly, there is a very strong change that takes place when somebody is under the influence of anger. A very peaceful and loving person turns into an unkind person and develops the wish to hurt others when under the influence of anger. So this anger eclipses his natural good qualities.

When someone is liberated from anger, it is like the full moon coming out of an eclipse.

[181] The th ird exam ple co m p ares freedom from ignorance to clouds before the sun. Ignorance doesn’t exactly take the same form as other types of emotional instability. It isn’t a violent feeling one has with anger or desire. It is more like an undertone, like something that’s there all the time. Living in ignorance also doesn’t bring much obvious suffering. Similarly, when clouds obscure the sun, the sun cannot perform its function of making flowers grow and crops ripen. In the same way, when one is obscured by ignorance, the light of prajna and jnana cannot shine and these qualities cannot develop to their fu lln ess. W hen som eone, how ever, is lib era te d from ignorance, the light of jnana can dispel the darkness that surrounds him and can radiate to all beings. This is why the great sun of Buddhahood can dispel the darkness of ignorance of all beings.

The emotionally tainted obscurations are listed in the A bhidharm a as the ten basic and tw enty secondary defilem ents. These are even further divided into the obscurations that can be removed by insight and those that can removed by cultivation of insight. But they can also be

summarized into the three poisons corresponding to the three exam ples ju st given. Sometimes these are also explained in terms of five poisons: attachment, aggression, and ignorance plus pride and jealousy. Jealousy, however, has the same nature as aggression; and pride is rooted in ignorance because it is the belief that one is more gifted or intelligent than other persons. So once these poisons have been rem oved, all the qualities of Buddhahood can manifest.

This detailed explanation o f the freedom from the cognitive obscurations gives nine examples. First, Buddha­

hood freed from the impurities is compared to the body of Buddha, because there is nothing else that could be used since the Buddha is matchless.

[182] Second, it is compared to honey because once Buddhahood has been achieved, it is capable of giving the taste of perfect dharma to all beings by providing them happiness.

Third, it is compared to a grain freed from the husk because once all the qualities are freed from the husk of ignorance, they can be tasted in all their goodness.

[183] In the next three examples, Buddhahood is com­

pared to gold, a great treasure, and a tree. Buddhahood has a very pure nature since all the fleeting impurities have been removed and it is adorned by myriads of qualities.

Because it has a wealth of qualities, it can remove the poverty of all who are stuck in conditioned existence and who suffer from lack of intelligence, lack of faith, and lack of happiness. It can dispel the poverty of other beings by turning the wheel of dharma. Turning the wheel of dharma is not just short-term help; it’s a way to achieve ultimate happiness through complete liberation. Buddhahood is

compared to gold because of its natural purity. Because it dispels the poverty of all beings, it is compared to a great treasure. Because it will lead to perfect fruition, it is compared to a tree that grew out from a fruit.

[184] The last three examples show how Buddhahood, freed from the cognitive obscurations, has the nature of the three kayas. The dharmakaya is compared to a jew el because it is not made up of any other elements. It is also not of an illusory nature so it is compared to a statue made of precious substances.

The sambhogakaya is compared to the king of all beings (Cakravartin) in the womb of a poor and ugly mother. The sambhogakaya here is said to be the lord of all beings on earth. The sambhogakaya can help, protect, and look after all beings.

Finally, the nirmanakaya is compared to a precious statue inside its clay cast. It is compared to a very precious statue because it has a special quality of being like a wish- fulfilling gem.6 When the Buddha appears in the world, the happiness of beings increases. So that is why it is com­

pared here to a statue made of very precious substances, like the wish-fulfilling gem.

These nine examples are of Buddhahood freed from all the cognitive obscurations. Each set of three examples has a specific meaning also. The first three examples—of the Buddha liberated from the lotus, the honey taken from bees, and a kernel removed from its husk— illustrate the fruition of Buddhahood once the cognitive obscurations have been rem oved. R em oving ju s t the em o tio n al

6 Rinpoche says that in previous times when karma was much better, the wish-fulfilling gem was an actual object which would produce what one desired.

obscurations allows one to reach the state of arhats, srSvakas, or pratyekabuddhas, but one doesn’t reach final B uddhahood. C ognitive o b scu ratio n s m ust also be removed to attain Buddhahood. At enlightenment all the q ualities o f body, speech, and mind o f the Buddha manifest. The body aspect manifests as in the example of when the Buddha is liberated from the lotus. His speech manifests when he begins giving the taste of the honey of dharma to beings. His mind aspect manifests when the very essence, the kernel, is liberated from the husk.

The last three exam ples illu stra te the ultim ate realization which manifests in the form of the three kayas of the Buddha using the examples of gold, the treasure, and the great tree. Gold is naturally pure, a treasure is naturally plentiful, and a tree is the full manifestation of the fruit. So these are compared to Buddhahood which is the complete liberation from all obscurations.