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This is the printer-friendly version of: http: / / www.berzinarchives.com / web / en / archives / sutra / level2_lamrim / initial_scope / safe_direction / qualities_buddha_omniscient_deep_aw.html Alexander Berzin, 1979 Revised excerpt from Dhargyey, Geshe Ngawang. (Berzin, Alexander, ed.). An Anthology of Well-Spoken Advice, vol. 1. Dharamsala: Library of Tibetan Works & Archives, 1982. Order the original text directly from Snow Lion Publications {1}.
also never change. [See: The Thirty-two Excellent Signs (Major Marks) of a Buddha's Enlightening Body {2}. See also: Causes, Conditions, and Results {3}.]
pratyekabuddha arhats, and bodhisattva arhats (Buddhas), as well as to rebirth in any of the six samsaric realms. (7) The force of being omnisciently aware of all states of mental stability (bsam-gtan, Skt. dhyana), meditative achievements of absorbed concentration for gaining liberation (rnam-par thar-pa ting-nge-'dzin snyoms-'jug, Skt. vimoksha-samadhi-samapatti), and meditative states for cleansing away mental defilements (kun-nas nyon-mongs-pa rnam-par byang-ba, Skt. samklesha-vyavadana), and thus can lead limited beings on from these states. There are four states of mental stability: the first through the fourth states of mental stability, associated with the plane of ethereal forms (form realm). There are nine meditative achievements of absorbed concentration for gaining liberation: the meditative attainments (snyoms-'jug, Skt. samapatti) of the absorbed concentrations (ting-nge-'dzin, Skt. samadhi) of (i-iv) the four states of mental stability associated with the plane of ethereal forms and of (v-viii) the four meditative states associated with the plane of formless beings (formless realm) -- when these eight absorptions are made into the nature of pathway minds leading to liberation or enlightenment - and (ix) the meditative attainment of a stopping ('gog-pa'i snyoms-'jug, Skt. nirodha-samapatti) during an arya's total absorption (mnyam-bzhag, Skt. samahita) on voidness (emptiness). There are eight meditative states for cleansing away mental defilements: the absorbed concentrations of (i) viewing forms of material phenomena on the basis of one's own physical body, and (ii) not on such a basis, (iii) harmonizing so as to eliminate interference, such as analyzing ugly and pretty objects to overcome feelings of repulsion or attraction, (iv-vii) the meditative states associated with the plane of formless beings, when such absorptions are made into the nature of pathway minds leading to liberation or enlightenment, and (viii) the meditative attainment of a stopping. (8) The force of being omnisciently aware, with constant mindfulness, of all his own and others' previous rebirth situations, in sequence. Because of this, a Buddha knows the karmic connections he has with everyone. (9) The force of being omnisciently aware of the death, transference ('pho-ba), and future rebirth of everyone up to his or her enlightenment, and then where each will manifest subsequently. Thus, when he teaches someone, he knows what he is doing and what will be the exact results in all future lives. (10) The force of being omnisciently aware of the degree of depletion of the various tainted factors (zag-pa zad-pa) on each limited being's mental continuum. He cannot be fooled by anyone and knows precisely how much more work needs to be done in order to bring that individual to his or her spiritual goal.
(1) his own realizations (of all qualities and skills), (2) his own states of being rid (of each and every mental obscuration), (3) what others must rid themselves of (namely, the emotional obscurations [nyon-sgrib] if they wish liberation and, in addition, the cognitive obscurations [shes-sgrib] if they wish omniscience), (4) the opponent forces (for others to rely upon in order to remove all their mental obscurations).
(5) He never has even the slightest recognition or feeling of anything existing in a way other than the way in which it actually exists. Having rid himself of his cognitive obscurations concerning all knowables, he never experiences his mind giving rise to discordant, deceptive appearances of true existence. (6) A Buddha is never so indifferent as not to check on others. He always cares about everyone equally and keeps a constant watch to see who is ready to make spiritual progress so as to help him or her accordingly. When someone is ripe, he never forgets to show him or her the way.
Time is an amount or length of duration measured in the continuum of the occurrence of a karmic causal action and its result, and is a nonconcomitant affecting variable (ldan-min ' du-byed) - a nonstatic (impermanent) factor that is neither a form of physical phenomenon nor a way of being aware of something and which is imputable on the mental continuum of a being. A Buddha has no attachment to what he can see because he has rid himself of all emotional obscuration, and no impediment because he has no cognitive obscuration.
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{1} http: / / www.snowlionpub.com / search.php?in_item_id=5680 {2} http: / / www.berzinarchives.com / web / en / archives / sutra / level2_lamrim / initial_scope / safe_direction / thirty_excellent_signs_major_marks_.html {3} http: / / www.berzinarchives.com / web / en / archives / sutra / level4_deepening_understanding_path / types_phenomena / causes_conditions_results.html