Mahāmudrā and Buddha-Nature: Difference between revisions
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|To summarize, the teachings in the sūtras and tantras on the ground abiding state- such as that of tathāgatagarbha [buddha nature] abides primordially in the mindstreams of sentient beings and that the nature of mind is luminosity- are presentations of ground mahāmudrā. Teachings on the development of the dhātu of [tathāgata]garbha, on freedom from elaborations, instances of emptiness, the unreality of phenomena, their absence of a self-entity, their equality, and their unification are all considered path mahāmudrā. Teachings on the awakening of the wisdom of complete omniscience (such as the four kāyas and five wisdoms) are presentations of fruition mahāmudrā. | |To summarize, the teachings in the sūtras and tantras on the ground abiding state- such as that of tathāgatagarbha [buddha nature] abides primordially in the mindstreams of sentient beings and that the nature of mind is luminosity- are presentations of ground mahāmudrā. Teachings on the development of the dhātu of [tathāgata]garbha, on freedom from elaborations, instances of emptiness, the unreality of phenomena, their absence of a self-entity, their equality, and their unification are all considered path mahāmudrā. Teachings on the awakening of the wisdom of complete omniscience (such as the four kāyas and five wisdoms) are presentations of fruition mahāmudrā. | ||
|Callahan, Elizabeth M., Moonbeams of Mahāmudrā - Dakpo Tashi Namgyal: With Dispelling the Darkness of Ignorance by Wangchuk Dorje, the Ninth Karmapa | |Callahan, Elizabeth M., ''Moonbeams of Mahāmudrā - Dakpo Tashi Namgyal: With Dispelling the Darkness of Ignorance by Wangchuk Dorje, the Ninth Karmapa.'' Boulder: Snow Lion Publications, 2019: p. 121. | ||
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|As for the cognizant quality or wisdom aspect of this self-luminous consciousness, its essence is empty, its nature is cognizant, and these two are inseparable as the core of awareness. Being the seed or cause of all the buddha qualities and attributes of the pure paths, this is also known as the "true all-ground of application," "sugata-essence," "dharmakaya of self-cognizance," "transcendent knowledge," "buddha or your own mind," and so forth. All of these names given to the classifications of nirvanic attributes are synonymous. This wisdom aspect is exactly what should be realized and recognized by everyone who has entered the path. | |||
|Tsele Natsok Rangdrol. Erik Pema Kunsang, trans. ''Lamp of Mahamudra: the immaculate lamp, that perfectly and fully illuminates, the meaning of Mahamudra, the essence of all phenomena''. Boston: Shambhala Publications, 1989: pp. 6-7. | |||
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<h2>Further Readings</h2> | <h2>Further Readings</h2> | ||
Revision as of 12:25, 2 August 2019
Mahāmudrā & Buddha-Nature
There are two traditions of Buddhism in India, the tradition of the deep view and the tradition of vast activity. Both originated with Buddha Shakyamuni. Noble Nagarjuna, who introduced the topic of the Buddha nature without elaborating it in detail, established the tradition of the deep view. Noble Asanga established the tradition of vast activity. Both traditions were brought to Tibet and became known as Rangtong and Shentong. Rangtong means “empty of self.” Shentong means “empty of other” and is the tradition expounding the Buddha nature that is momentarily obscured by incidental stains, which are shentong, “other than.” The Shentong School discusses, through logic, the indivisibility of emptiness and wisdom, i.e., the absence of any true reality, emptiness, that is indivisibly present with all wonderful qualities of brilliance and clarity. The treatise, The Tathagatagarbhashastra, is a Shentong text and represents the Shentong view precisely. Rangjung Dorje skilfully included the teachings on the ordinary consciousnesses, or natural mind, and linked and united them with the wondrous teachings about our spiritual heritage. This shastra is of utmost significance because it connects and unites the scholastic Shentong approach with the perfect Mahamudra Tradition of the “Magnificent Gesture and Great Seal.”
Watch & Learn
Discovering Buddha Nature: Talk by Yongey Mingyur Rinpoche
In this short teaching, Mingyur Rinpoche describes buddha-nature with the metaphor of a diamond covered in mud, explaining how the innate purity of awareness can be obscured, but never changed.
Mingyur, Yongey, 7th. "Discovering Buddha Nature." Produced by Tergar Learning Community, April 7, 2014. Video, 1:48. https://www.youtube.com/watch?v=srRcHz9jVrg.
Mingyur, Yongey, 7th. "Discovering Buddha Nature." Produced by Tergar Learning Community, April 7, 2014. Video, 1:48. https://www.youtube.com/watch?v=srRcHz9jVrg.;Discovering Buddha Nature: Talk by Yongey Mingyur Rinpoche;Contemporary;Defining buddha-nature;Metaphors for buddha-nature;Yongey Mingyur Rinpoche;Discovering Buddha Nature
Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat
On January 14, 2012, during the first teaching of the Padmasambhava Buddhist Center's Dzogchen Winter Retreat on the Buddha of Compassion in West Palm Beach, Florida, Venerable Khenpo Tsewang Dongyal Rinpoche taught on how to reveal the buddha-nature within us by using the Vajrayana methods taught by Buddha Shakyamuni, Guru Padmasambhava, Tsasum Lingpa, Venerable Khenchen Palden Sherab Rinpoche, and so many great lineage masters.
In English with his direct, characteristic humor, Khenpo Rinpoche presents the "shining star" of buddha-nature in the minds of sentient beings as the same nature as the buddhas. He says, "We are always guided by this nature all the time whether we realize it or not."
Dongyal, Khenpo Tsewang. "Revealing Your Buddha-Nature." Filmed January 14, 2012 in West Palm Beach, FL. Video, 9:55, https://www.youtube.com/watch?v=EFDWZyMgOQQ.
Dongyal, Khenpo Tsewang. "Revealing Your Buddha-Nature." Filmed January 14, 2012 in West Palm Beach, FL. Video, 9:55, https://www.youtube.com/watch?v=EFDWZyMgOQQ.;Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat;Tsewang Dongyal;Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat
From the Masters
Gampopa
As told by Gö Lotsāwa Zhönu Pal:
- དེ་ཡང་དྭགས་པོ་རིན་པོ་ཆེས་དཔལ་ཕག་མོ་གྲུ་པ་ལ། འོ་སྐོལ་གྱི་ཕྱག་རྒྱ་ཆེན་པོ་འདིའི་གཞུང་ནི་བཅོམ་ལྡན་འདས་བྱམས་པས་མཛད་པའི་ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་འདི་ཡིན་ཞེས་གསུངས་ཤིང་། དཔལ་ཕག་མོ་གྲུ་པས་ཀྱང་རྗེ་འབྲི་ཁུང་པ་ལ་དེ་སྐད་དུ་གསུངས་པས། རྗེ་འབྲི་ཁུང་པ་དཔོན་སློབ་ཀྱི་གསུང་རབ་རྣམས་སུ་ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བཤད་པ་མང་དུ་འབྱུང་བ་དེ་ཡིན་ནོ།
- Moreover, Dagpo Rinpoché (Gampopa) said to Pagmo Drupa:
- "The basic text of this mahāmudrā of ours is the Mahāyānottaratantraśāstra (Ratnagotravibhāga) by Venerable Maitreya." Pagmo Drupa in turn said the same thing to Jé Drigungpa (Rje 'Bri gung pa), and for this reason many explanations of the Mahāyānottaratantraśāstra are found in the works of Jé Drigungpa and his disciples.
~ 'gos lo tsA ba gzhon nu dpal. Deb ther sngon po. Chengdu: Si khron mi rigs dpe skrun khang, 1984: Vol. 2, p. 847.
-Translation from Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008: pp. 34-35.
As quoted by Śākya Chokden:
- དེ་ཡང་སྒམ་པོ་པས་གསུངས་པ། ང་ཡི་ཕྱག་རྒྱ་ཆེན་པོ་ཡི། ངོས་འཛིན་རང་གི་རིག་པ་སྟེ། གཞུང་ནི་རྒྱུད་བླའི་བསྟན་བཅོས་ཞེས།
- In that regard Gampopa says, “the hallmark of my Mahāmudrā is self-awareness and its scriptural source is the Uttaratantraśāstra”.
~ shAkya mchog ldan. gzhan blo’i dregs pa nyams byed in gsung 'bum. (Sachen International: Kathmandu, 2006), Vol. 17: p. 364.
-Translation adapted from Higgins, David and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016: Vol. 2, p. 17.
Dakpo Tashi Namgyal
To summarize, the teachings in the sūtras and tantras on the ground abiding state- such as that of tathāgatagarbha [buddha nature] abides primordially in the mindstreams of sentient beings and that the nature of mind is luminosity- are presentations of ground mahāmudrā. Teachings on the development of the dhātu of [tathāgata]garbha, on freedom from elaborations, instances of emptiness, the unreality of phenomena, their absence of a self-entity, their equality, and their unification are all considered path mahāmudrā. Teachings on the awakening of the wisdom of complete omniscience (such as the four kāyas and five wisdoms) are presentations of fruition mahāmudrā.~ Callahan, Elizabeth M., Moonbeams of Mahāmudrā - Dakpo Tashi Namgyal: With Dispelling the Darkness of Ignorance by Wangchuk Dorje, the Ninth Karmapa. Boulder: Snow Lion Publications, 2019: p. 121.
Tsele Natsok Rangdrol
As for the cognizant quality or wisdom aspect of this self-luminous consciousness, its essence is empty, its nature is cognizant, and these two are inseparable as the core of awareness. Being the seed or cause of all the buddha qualities and attributes of the pure paths, this is also known as the "true all-ground of application," "sugata-essence," "dharmakaya of self-cognizance," "transcendent knowledge," "buddha or your own mind," and so forth. All of these names given to the classifications of nirvanic attributes are synonymous. This wisdom aspect is exactly what should be realized and recognized by everyone who has entered the path.~ Tsele Natsok Rangdrol. Erik Pema Kunsang, trans. Lamp of Mahamudra: the immaculate lamp, that perfectly and fully illuminates, the meaning of Mahamudra, the essence of all phenomena. Boston: Shambhala Publications, 1989: pp. 6-7.
Further Readings
[A Direct Path to the Buddha Within]
One of the main goals of Zhönu Pal's Ratnagotravibhāga commentary is to show that the Kagyü path of mahāmudrā is already taught in the Maitreya works and the Laṅkāvatārasūtra. This approach involves resting your mind in a nonconceptual experience of luminosity or the dharmadhātu (the expanse or nature of all phenomena) with the help of special "pith instructions" (Tib. man ngag) on how to become mentally disengaged. A path of directly realizing buddha nature is thus distinguished from a Madhyamaka path of logical inference and it is with this in mind that Zhönu Pal's commentary can be called a "direct path to the buddha within."
~ Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston:Wisdom Publications, 2008: p. 1.
[When the Clouds Part]
As stated before, texts such as CMW, those by Mönlam Tsültrim, GC, the Eighth Karmapa’s Lamp, and GISM all establish connections between the Uttaratantra and Mahāmudrā. Such connections are also found in a number of Indian and Tibetan Mahāmudrā works. Usually, these connections are made in the wider context of the Mahāmudrā approaches that came to be called "sūtra Mahāmudrā" or "essence Mahāmudrā" (the Mahāmudrā approach that is beyond "sūtra Mahāmudrā" and "tantra Mahāmudrā"). In order to provide some background against which the Uttaratantra-based Mahāmudrā instructions in the above texts can be appreciated more fully, I will next present an overview of the key elements of the different approaches to Mahāmudrā, their origins, their scriptural sources, and the different ways in which they are taught.
~ Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
