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BUDDHA NATURE The Mahayana Uttaratantra Shastra with Commentary by Arya Maitreya; commentary by Jamgon Kongtrul Lodro Thaye; Additional explanations by Khenpo Tsultrim Gyamtso Rinpoche; Translated by Rosemarie Fuchs. 400 pp., 6 x 9". #BUNASL     $34.95 Cloth Order Now!

This text is one of "The Five Teachings of Maitreya," the future Buddha, who transmitted it to Arya Asanga after Asanga had gained the realization necessary to be entrusted with such instruction. It is regarded as very important as it presents in great detail and clarity the view which forms the basis of any Vajrayana and especially Mahamudra practice. Thus it builds a bridge between the Sutrayana and Vajrayana levels of the Buddha's teachings.

The Seventh Vajra Point: Activity
B.II.2.2.2.4. Activity is the action (of realization)

When buddhas bring about the benefit of beings, they know the temperaments and constitutions of all sentient beings who are to be trained, endless in number. They know their dispositions, their latent tendencies, their wishes, thoughts, and so on. In accordance with these they teach the means of training, whichever is appropriate for any (individual). They take care that the trainings as they suit the various temperaments of the disciples establish them in the higher states of existence and in the state that represents the definitive good. They go to any place within the endless realms of the world and seek every disciple no matter where each may live, doing so whenever the right time to train them has come. While engaging in all of these, the All-Embracing Ones, the perfect buddhas, are always totally free from concepts and so on. They do not have to exert any deliberate effort and spontaneously have access (to all of these activities).

It is stated in the scriptures:

When put concisely, (this can be explained as follows): Temporarily a buddha joins all sentient beings with the two accumulations and the ten bodhisattva levels and finally with ultimate enlightenment. Furthermore, through his great compassion a buddha overcomes all the obscurations of beings. Buddha activity is therefore taught as being uninterrupted or ever-present.

"For the sake of which disciple should I manifest?" "Through which method should I train them?" "Which activity of training should be applied?" "To which place of living of a disciple should I go?" "And when should I do so? What is the appropriate time?" Any ideation in terms of such questions does not occur and there is no movement of deliberate effort. For this reason, the activity of a Muni, a perfect buddha, always manifests spontaneously.

A buddha is spontaneously familiar with the temperaments of the disciples, who have manifold wishes and aspirations. The same is true of the many methods of training: he intuitively knows through which of the three vehicles and so on each disciple will be trained most beneficially in accordance with his individual aspiration. He also has spontaneous access to the different activities of training, knowing which will establish (the disciples) temporarily in the higher states of existence and finally in the state that is definitively good (Tib. nges par legs pa). He intuitively knows where and when, (the right) time and place. He will go to the place where any disciple lives, no matter who, and will do so when the right time to train this particular disciple has come. In this as well a buddha is unmistaken and (his activity) manifests spontaneously, without any deliberate effort.

The activity through which all buddhas bring about the benefit of beings is uninterrupted, since it manifests effortlessly and without any ideation as to the following six focuses:

(The first) is the fact that they have formerly relied on the path that definitively exposes release and have done so in the most authentic manner. This is the (primary) cause for their activity.

(The second) is the fact that they have relied on the two accumulations, which are the (causes) supportive to this (cause of) total release.

(The third) is enlightenment, being the fruit that results from these causes and conditions.

The fourth is sentient beings, who are fully sustained as the objectives of the manifestation of activity, which causes this fruit (to be attained by others).

(The fifth) is the obscurations, which are to be clarified in the mindstreams of these (sentient beings).

The sixth is great compassion, this being the condition for the activity that cuts these (veils).

From the very beginning, when starting from samsara until at last enlightenment is reached, (one follows) the path that definitively exposes release within the final or ultimate state. This path is the condition or cause of (buddha) activity and is equivalent to the ten bodhi-sattva levels. While one gradually travels these through ten levels, one's qualities will increase to an ever greater extent. The supportive cause of (buddha) activity is the two accumulations of primordial wisdom and merit, or in other words, of wisdom and (skillful) means. The ultimate fruit of these causes and conditions is the attainment of great enlightenment, which is authentically perfected, unsurpassable, and supreme. When enlightenment is attained, it is seen that all sentient beings also possess buddha nature. Thus they are the objective for the manifestation of (buddha) activity which (upon this is seen) fully sustains them. This buddha nature (within beings) is obscured by the endless afflictions, the secondary afflictions, and the accompanying latencies or karmic imprints. These adventitious defilements must be overcome; the condition that at all times vanquishes these veils is great compassion, out of which the path is taught. For the first-mentioned reasons and the latter-mentioned as well, buddha activity is uninterrupted.

In this context Rongtönpa the Great has said, explaining this section very well:

There are six points or meanings that serve as the reasons why the activity of a tathagata is uninterrupted or ever-present. These are to be understood through combining one meaning with an example, respectively. In their given sequence they are to be grasped as being similar to a vast ocean, to the unpolluted sun, to the element of space, to a great treasure, to a multitude of clouds that are to be dispelled, and to the force of a mighty wind that dispels (these clouds).

They contain the waters of unpolluted primordial wisdom and hold gems of qualities such as clairvoyance and so forth. For this reason the ten bodhisattva levels, being the cause that definitively exposes release, are like an ocean. Since they benefit all sentient beings, sustaining them with happiness and well-being, the two accumulations of merit and primordial wisdom, which constitute the supportive cause, are like the sun. Pervading everything it is vast, and being without middle or end it is deep and profound. For this reason great enlightenment, which is the fruit of these (causes), is like the element of space. Dharmata, the actual state of a truly perfect buddha, has been spontaneously present since beginningless time (and) contains an inexhaustible wealth of qualities. For this reason sentient beings must be fully sustained and the tathagatagarbha, their element that is by nature pure, is similar to a great treasure. They are adventitious, being able to be removed; they pervade the nature and ultimately do not truly exist. For this reason the afflictions obscuring the element that is by nature utterly pure are similar to a dense host of clouds. It is always present and ready to teach the path that dispels these cloud-like afflictions. For this reason great compassion, which provides the condition to eliminate all veils, is similar to the force of an extremely fierce and merciless wind.

Previously, while following the path of training, they have vowed to liberate all sentient beings without any exception and they have accomplished their release (from the cycle of existence) through the practice of the path, which is solely for the sake of the benefit of others. After having attained enlightenment for the benefit of others they have seen that they themselves and all sentient beings are equal as far as buddha nature is concerned. Thus they know that it is meaningful to unfold activity. There is no end to the number of the species "sentient beings." Therefore their activity of establishing all those sentient beings on the level of buddhahood is not completed to its full extent. For these reasons the deeds of the buddhas are uninterrupted and will never cease as long as samsara has not been emptied.