Perfect Buddhahood

After twenty chapters of preparation, method, and practice — after the four contemplations have turned the mind, bodhicitta has been generated, the six perfections have been cultivated, and the paths and bhumis have been traversed — the question that has been implicit all along finally receives its answer: What is actually attained? What does it mean, concretely, to become a Buddha?

Gampopa has been building toward this chapter from the very beginning. The primary cause (Buddha nature), the working basis (precious human life), the contributory cause (the spiritual master), and the method (everything from impermanence through the ten bhumis) — all converge here.

Thus, one attains the perfect Buddhahood of the three kayas by completely passing through all the paths and bhumis.

Atisha's Lamp for the Path to Enlightenment declares:

The enlightenment of a Buddha is not too far away.

Lama Jampa Thaye's note: "To mention the three kayas implies it would not be Buddhahood if it was not equipped with the three kayas. Through this, it signals that the goal is not the same as the arhat or solitary realizer levels of the Hinayana. Even for beginners, we need some idea of what Buddhahood really signifies so that we do not mistake it for lesser paths or aim in the wrong direction."

Gampopa presents Buddhahood through seven topics:

Nature, significance of the name, Classification, Definition, definite number, characteristics, And special traits— These seven comprise the kayas of the complete, perfect Buddha.

I. Nature

The nature of a complete, perfect Buddha is:

• Perfect abandonment (spangs pa)
• Perfect primordial wisdom (ye shes)

A. Perfect Abandonment

What is abandoned? The two obscurations: the obscuration of afflicting emotions (klesha-avarana) and the obscuration to knowledge (jneya-avarana).

The two obscurations of afflicting emotions and obscurations to knowledge were suppressed on the bhumis and paths and, right at the vajra-like absorption, they are fully abandoned without remainder.

Lama Jampa Thaye's note: "The Tibetan pangpa means abandonment—stripping away that which is not part of the Buddha nature, which is adventitious, which has never been part of it. The Buddha is characterized by the fact that not one trace of the two things to be removed remains."

At the vajra-like absorption at the end of the tenth bhumi, these obscurations are completely eliminated. The obscuration of afflicting emotions includes the six major disturbing emotions (desire, hatred, ignorance, views, pride, and doubt) and their twenty attendants. The obscuration to knowledge is ignorance about the true nature of reality—that it is beyond all extremes, beyond all concepts, free of all dualism.

Lama Jampa Thaye's note: "In one way it is a long way to Buddhahood, but in another way it is immediate if we can remove that which is mistaken and fictional in this very moment. This will be driven home in the Mahamudra, Dzogchen, and Vajrayana teachings—that Buddhahood is immediately accessible if we just strip away these things to be abandoned."

B. Perfect Primordial Wisdom

This is a subtle discussion requiring careful attention. Four different opinions exist about the Buddha's primordial wisdom:

1. Some believe Buddha possesses discursive thought as well as primordial wisdom
2. Some say Buddha does not possess discursive thought but does possess primordial wisdom through which he is clearly aware of everything
3. Others say the continuity of primordial wisdom has ceased
4. Some say the Buddha never had primordial wisdom

That Buddha Possesses Primordial Wisdom

Both sutras and shastras establish that Buddha does possess primordial wisdom. The Perfection of Wisdom Sutra says:

One who wishes to achieve the supreme primordial wisdom of the Buddha should have confidence in the "Mother of Buddha."

The Ornament of Mahayana Sutra states:

As when the rays of the sun rise all rays of light occur, likewise one should understand the arising of the primordial wisdom of all the Buddhas.

And regarding its aspects:

Mirror-like wisdom is unshakable. The other three primordial wisdoms depend on that: equanimity, discrimination, and activity accomplishment.

How Primordial Wisdom Is Possessed

In brief, there are two primordial wisdoms:

1. The Wisdom of Realizing Things As They Are (ji lta ba mkhyen pa'i ye shes)

This means understanding the ultimate meaning—emptiness. By perfecting complete suchness at the final vajra-like absorption, one sees complete liberation of the object through which all gross thoughts are pacified. One realizes the one taste of freedom from elaboration—the union of dharmadhatu and primordial wisdom.

For example, this is like mixing two waters into one or melting two butters into one.

Lama Jampa Thaye's note: "Your mind is no longer grasping at 'this' as opposed to 'that,' or 'this being beautiful, this being ugly.' Because it has let go of all those deluded projections, your mind and reality are fused together; you have no sense of separation between your mind and ultimate reality."

This wisdom is like saying "I saw space" when there are no forms to be seen:

People express in words that they "see" space. But investigate by asking how they could "see" it. Likewise, Buddha explained how dharmas are to be seen. There is no other example to express this.

2. The Wisdom of Realizing Things As They Manifest (ji snyed pa mkhyen pa'i ye shes)

This means knowing the meaning of all conventional phenomena. Supported by the vajra-like absorption, one achieves great wisdom by annihilating all seeds of obscurations:

By that power, all the knowledge of the three times can be seen very clearly like seeing a fresh crystal-fruit in your palm.

Lama Jampa Thaye's note: "To say everything is empty does not mean that everything is a blankness. Everything arises through dependent origination, so its individual manifestation is always precise. A Buddha has two aspects to primordial wisdom because the nature of reality is the union of emptiness and dependent origination."

This knowledge is not like seeing phenomena as real or substantial—it is seeing them as illusion-like:

For example, when magicians conjure up a magic display, they fully understand this and do not become attached to their illusion. Likewise, all the three worlds are like magic displays and the wise, completely enlightened Buddha is aware of that.

Lama Jampa Thaye's note: "When we talk about things being illusory, we do not mean because they are created by some power like Maya in Hindu philosophy. We mean they are actually empty of any intrinsic nature and manifest as they do just out of the combination of causes and conditions."

The Debate About Conventional Knowledge

Some argue that Buddha cannot possess wisdom of conventional phenomena because the conventional only appears through the power of ignorance:

If the Buddha had cognition of appearances, then he would be seeing the object of delusion and would himself be confused.

Refutation: Those who hold that Buddha does possess wisdom of conventional phenomena respond that one will not be confused just by knowing the object of confusion:

Just knowing the confusion, that mind is non-confusion.

Lama Jampa Thaye's note: "The Buddha understands how others are confused and attribute true existence to the mere display of phenomena. But he is not taken in by that because he already knows thoroughly the emptiness of all things. He is like a doctor moving freely in the world, seeing the causes and conditions that give rise to all illnesses and being able to prescribe all the cures."

The Kadampa Position

Gampopa's Kadampa teachers held that the reality of the actual, perfect Buddha is Dharmakaya:

Dharmakaya is the exhaustion of all mistakes, or just a return to the inherent nature. But these are just labels. In reality, Dharmakaya is unborn, free from elaboration.

Since Dharmakaya is unborn and free from elaboration, it cannot possess primordial wisdom in any graspable sense. But this does not contradict the sutras—when we speak of primordial wisdom, we are using labels appropriate to the perceptions of trainees.

Milarepa's Position

Jetsun Milarepa's position is more radical:

This unfabricated awareness is beyond words and conceptual thoughts such as existence or non-existence, eternalism or nihilism. It will not be contradicted whatever name is used to express it.

Lama Jampa Thaye's note: "When asked about primordial wisdom, Milarepa would say: 'Don't ask me. Just look at your own mind.' He indicated that you will never know the true answer to these questions unless you have experience of the unborn mind through Mahamudra practice."

Therefore, the nature of the Buddha is perfect abandonment and perfect primordial wisdom. The Uttaratantra says:

Buddhahood is indivisible yet one can categorize it According to its qualities of purity; The two qualities of primordial wisdom and freedom— Comparable to the sun and the sky.

II. Significance of the Name

Why is one called "Buddha"? The Tibetan translation Sang-gye reveals the meaning:

• Sang = fully awakened from ignorance as from sleep
• Gye = fully blossomed in the discriminating wisdom of the two knowledges

Because of having awakened from the sleep of ignorance and having blossomed the discriminating wisdom into the two knowledges, he is called "Buddha."

Lama Jampa Thaye's note: "The Tibetans invented a compound term using two existing Tibetan words. 'Awakened' is the abandonment aspect; 'blossomed' is the perfecting of primordial wisdom. There are two parts to Buddhahood: overcoming ignorance and manifesting your potential as the two wisdoms."

III. Classification

The Buddha's bodies are classified as three:

1. Dharmakaya — Truth Body
2. Sambhogakaya — Enjoyment Body
3. Nirmanakaya — Emanation Body

The Golden Light Sutra says:

All the Tathagatas possess three forms: Dharmakaya, Sambhogakaya, and Nirmanakaya.

Lama Jampa Thaye's note: "Wisdom is always embodied. In samsaric terms, our ego-mind is embodied in this gross body. When our mind is liberated into primordial wisdom, our embodiment changes—no longer this gross body through which desire and hatred operate, but the perfect responsiveness to the needs of others: Buddha body."

Some scriptures mention two, four, or even five bodies, but all can be included under these three.

IV. Definition

Dharmakaya is the identity of the actual Buddha. The 8,000 Stanza Perfection of Wisdom says:

One should not see the Buddha as the form bodies. The Tathagata is Dharmakaya.

The two form bodies manifest through the combination of three elements:

1. The blessings of the Dharmakaya
2. The appearances to the trainees
3. Previous aspiration prayers

Lama Jampa Thaye's note: "It is crucial to understand this. Some people believe that because things lack intrinsic nature, if you believe something is a Buddha it can bless you as a Buddha. This is completely untrue—Buddhas would just be the projection of deluded beings, and how could they bless in that case?"

None of these three alone is sufficient:

• If the form bodies appeared only through Dharmakaya's blessings, all beings would be liberated without effort since all are pervaded by dharmadhatu
• If they appeared only through trainees' projections, then projecting an appearance that doesn't exist would mean all beings have already attained enlightenment through their errors
• If they appeared only through aspiration prayers, all beings would be liberated just by the Buddha's impartial prayers

The form bodies appear through the combination of all three forces.

V. Reason There Are Definitely Three Kayas

It is out of necessity:

• Dharmakaya is for one's own benefit
• The two form bodies are for others' benefit

How Dharmakaya Benefits Oneself

Obtaining the Dharmakaya is the basis for all good qualities. The thirty-two qualities of a Buddha—the ten powers, four fearlessnesses, and eighteen unique qualities—gather there as if summoned.

Even before full realization, focusing on the Dharmakaya brings qualities:

• Supreme worldly experiences (clairvoyance, meditative absorption) come through devotion to Dharmakaya
• Hearer Arhats' qualities come through slight realization
• Solitary Realizer Arhats' qualities come through partial realization
• Bodhisattvas' qualities come through greater realization

How the Form Bodies Benefit Others

• Sambhogakaya is shown to pure trainees (bodhisattvas on the bhumis)
• Nirmanakaya is shown to impure trainees (ordinary beings)

Lama Jampa Thaye's note: "The Buddha appears in whatever form is suitable according to the conditions. From his side, he has the dharmakaya's power and previous aspiration prayers; whatever is appropriate for that audience will manifest out of the combination of these three elements."

VI. Characteristics of the Three Kayas

A. Dharmakaya

Dharmakaya is merely labeled as the exhaustion of all errors through realization of the all-pervading emptiness, or the reversal of confused appearances. In reality, it does not possess identification, characteristics, or even the designation of "Dharmakaya"—as Milarepa said.

Lama Jampa Thaye's note: "We use this word dharmakaya, but be careful—we could substantialize it. It is not god, it is not Brahman, it is not self. It is when all errors have ceased and there is just reality beyond all elaboration."

If expressed from another angle, Dharmakaya has eight characteristics:

1. Sameness — There is no difference between the Dharmakaya of all Buddhas.

Lama Jampa Thaye's note: "This does not mean they merge into one cosmic substance. From the point of view of what they recognize—the true nature of reality—they are not different. As Guru Padmasambhava says: 'In the space of wisdom all Buddhas are one.'"

2. Profundity — Because it is free from all elaboration, it is difficult to realize.

3. Permanence — It is not compound; it has no beginning, middle, or end; it is free from birth and cessation.

Lama Jampa Thaye's note: "The perverse view of permanence is that things are created and endure forever. But the dharmakaya was never created, cannot be grasped, never came into being, and therefore cannot cease."

4. Oneness — It is indivisible because the Dharmadhatu and primordial wisdom cannot be differentiated.

5. Perfection — It is unmistaken because it is beyond exaggeration (eternalism) and underestimation (nihilism).

6. Purity — It is free from the three obscurations.

7. Radiance — There are no discursive thoughts; only non-conceptual awareness.

8. Relationship to Enjoyment — Embodying vast good qualities, it is the foundation of the Sambhogakaya.

The Uttaratantra says:

Beginningless, centerless and endless, Completely indivisible, Free from the two, free from the three, Stainless and concept-free— Such is the Dharmadhatu. Understanding of its nature is the vision Of the yogin who abides in meditation.

B. Sambhogakaya

The term sambhoga means "enjoying together"—the Buddha enjoying the qualities that make this body perceptible to bodhisattvas on the bhumis.

Sambhogakaya has eight characteristics:

1. Entourage — Bodhisattvas abiding at all the bhumis

2. Field — The completely pure Buddha-field (e.g., Amitabha's Sukhavati, Akshobhya's Abhirati, Vairocana's Akanishtha)

3. Form — The body of enjoyment of Buddha Vairocana and so forth

4. Marks — The thirty-two major and eighty minor marks

5. Dharma — The complete Mahayana teaching exclusively

6. Activities — Prophesying bodhisattvas' enlightenment and so forth

7. Spontaneity — All activities are free from effort; like the supreme jewel, they manifest spontaneously

8. Without Intrinsic Nature — Though manifesting in various forms, it is like the color of crystal, free from the nature of all diversity

Lama Jampa Thaye's note: "The crystal itself is colorless, transparent. But if there is a blue flower nearby, the crystal takes on that reflection. According to the conditions of the disciples, the dharmakaya is perceived in a particular way. We are not talking about persons, egos, souls, or gods."

C. Nirmanakaya

Nirmana has the sense of illusory manifestation—the Tibetans translate it as tulku (emanation body).

Nirmanakaya has eight characteristics:

1. Basis — Dharmakaya, which is unmovable

Lama Jampa Thaye's note: "What you are really seeing when you see the nirmanakaya is simply the dharmakaya. The basis for Buddha appearing to you is that he has achieved the dharmakaya—his mind is the dharmakaya."

2. Cause — It arises from the great compassionate wish to benefit all sentient beings

3. Field — Both pure and impure fields (this ordinary world is Shakyamuni's field)

4. Time — Unceasing for as long as the world exists

5. Nature — It manifests in three forms:

• Artistic emanation (zo ba'i sprul sku) — Expert in various arts such as playing the lute, inspiring through beauty those who cannot be trained by direct religious teaching
• Birth emanation (skye ba'i sprul sku) — Manifesting in various forms like the Jataka stories, demonstrating qualities of the path
• Supreme emanation (mchog gi sprul sku) — Descending from Tushita, entering the mother's womb, displaying the twelve deeds until passing into parinirvana

Lama Jampa Thaye's note: "The supreme tulku performs twelve archetypal deeds. When we read Shakyamuni's biography, we are not reading simply the biography of one unique person in history—we should see through it to the archetype it demonstrates."

The Uttaratantra describes:

Through various forms, apparitional by nature, The one excellently born into the highest birth Descends from that "Realm of Great Joy," Enters the royal womb and is nobly born on Earth. Perfectly skilled in every science and craft, Delighting in his royal consorts' company, Renouncing, enduring hardship, Going to the place called "Enlightenment's Very Heart," He vanquishes the hosts of mara. Then, perfect enlightenment, he turns the Wheel of Dharma And passes into nirvana—in all those places, so impure, The Nirmanakaya shows these deeds as long as worlds endure.

6. Engaging — It induces beings to enter the path by creating interest in the three types of nirvana (shravaka, solitary realizer, and bodhisattva)

7. Maturing — It fully matures all the accumulations of those who have entered the path

8. Liberating — It liberates those who are fully matured from the bondage of existence

The Ornament of Clear Realization says:

The impartial activities of the body—the unceasing Nirmanakaya of the Sage variously benefits all sentient beings as long as samsara exists.

VII. Special Traits

There are three special traits of Buddhahood:

A. Equality

• Dharmakayas of all Buddhas are inseparable from their basis, Dharmadhatu—therefore equal
• Sambhogakayas of all Buddhas are inseparable in their realization—therefore equal
• Nirmanakayas of all Buddhas manifest common activities—therefore equal

The Ornament of Mahayana Sutra says:

They are equal in basis, realization, and activities.

B. Permanence

• Dharmakaya is permanent by nature because it is the ultimate state free from birth and cessation
• Sambhogakaya is permanent because of its continuous enjoyment of the Dharma
• Nirmanakaya is permanent because of its activities which manifest again and again without missing any opportunity

Lama Jampa Thaye's note: "When you realize Buddhahood, you realize your mind has always been the dharmakaya. The nature of your mind has never changed from the state of the dharmakaya. You just did not allow yourself to realize that."

The Ornament of Mahayana Sutra says:

These are permanent by nature, by unceasing continuity, and by continuity of actions.

C. Appearance

• Dharmakaya appears through purification of the obscuration to knowledge in the Dharmadhatu
• Sambhogakaya appears through purification of afflicting emotions
• Nirmanakaya appears through purification of karma

Lama Jampa Thaye's note: "The dharmakaya, in a sense, appears only when that final obscuration has gone. The sambhogakaya can manifest because you no longer have any disturbing emotions obstructing compassionate interaction. The nirmanakaya can act in the world because karma has been totally purified since its motivation—the disturbing emotions—and their basis—ignorance of the true nature of reality—have been purified."

Conclusion

Perfect Buddhahood is the result of traversing all paths and bhumis. Its nature is perfect abandonment of the two obscurations and perfect primordial wisdom that knows both ultimate reality and the infinite particularities of conventional phenomena.

The Buddha's embodiment manifests as three kayas: Dharmakaya for one's own benefit as the basis of all qualities, and the two form bodies—Sambhogakaya and Nirmanakaya—for the benefit of others. These three appear through the combination of the dharmakaya's blessings, the needs of disciples, and previous aspiration prayers.

Lama Jampa Thaye's note: "First of all, the potential for Buddhahood exists even now within all of us. It is important to know what that potential, when it comes to fruition, is like. Even from the beginning, leaving London aiming for Manchester, you need to be aiming at Manchester—not Brighton, and definitely not Bognor Regis."