..續本文上一頁nct qualities of a Buddha are the thirty-two qualities of the unsurpassable dharmakaya, also called “the thirty-two qualities of liberation.” The verse in the root text is,

　　If those thirty-two (qualities) are possessed, there is the dharmakaya.

　　Let us look at the Sanskrit word dharmakaya, translated into Tibetan as chos-kyi-sku, before proceeding with The Tathagatagarbhashastra.

　　Originally, dharmakaya was a term to distinguish the presence of the Buddha”s teachings: the “dharma-body” from the rupakaya, “the form-body” of the Buddha. It also has the meaning of “a Buddha”s body that embodies the dharma teachings.” In the Mahayana, while the word still retains the metaphor for body, it usually means the aspect of Buddhahood that can only be seen by a Buddha, i.e., Buddhahood itself, while other beings see actual bodies, the rupakayas.

　　Although present now, the Buddha nature is not manifest in ordinary beings

　　Rangjung Dorje explained why the precious and noble qualities of a Buddha are not manifest in living beings.

　　In our present (state), we deny the (presence of the Buddha nature

　　and) these qualities.

　　There is no understanding of it as it is.

　　The non-existent “fabrications” are conceived of as existent.

　　The thoughts that arise due to that are “the dependent.”

　　The “completely true” is not known.

　　Thus we create our own torment.

　　Oh! Understanding these qualities of the dharmakaya

　　To be true, is the knowledge of truth.

　　But in their present state, beings with meagre ability

　　Reject the knowledge of truth and fabricate untruth,

　　Which is adopted by the agitation that follows it.

　　It is not the case that living beings do not have the thirty-two qualities of the dharmakaya and that they are newly created when the final stage of practice reveals the true. The wonderful qualities are always present within the Buddha nature that everyone has, but the incidental stains momentarily conceal them. It is through practice that the stains are removed and a practitioner is able to right his or her inmost being. The thirty-two qualities that a Buddha possesses manifest in everyone when the Buddha nature is free. For example, as long as clouds obscure the bright sun, no sunlight can shine unhindered to and through us; when the clouds disperse, the sunlight shines freely. It is just like that with the Buddha nature too.

　　The non-existent “fabrications” are conceived of as existent.

　　The thoughts that arise due to that are “the dependent.”

　　We may doubt whether the thirty-two qualities are present in everyone since they cannot be seen and therefore we may even deny their existence. Rangjung Dorje wrote that it is due to the three characteristics - which are delusory apprehension, a deluded perceiver, and delusive appearances - that ignorance abounds. These three characteristics are called “the dependent.” The Tibetan word is literally “other-powered,” gzhen-dbang; the Sanskrit is paratantra, “dependent,” which can also be called “artificial,” as opposed to svatantra, “independent.” Rangjung Dorje explained this very precisely.

　　The “completely true” is not known.

　　Thus we create our own torment.

　　The presence of the Buddha nature is called “the totally real” or “totally existent,” Sanskrit parinishpanna, Tibetan yongs-su-grub-pa. The Sanskrit literally means “completely perfected” and occurs only rarely in actual Sanskrit, being primarily a Buddhist Hybrid term. It is the third of the terms from the Cittamatrin School and refers to the absolute truth. The Tibetan means “totally established.” But ignorance hinders us from acknowledging and appreciating the presence of the totally real. Ignorance gives rise to the kleshas, the kleshas give rise to karma, and karma brings on appearances and experiences, good, neutral, and bad. All living bein…

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