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<blockquote>While the stream of the Narmadā<ref>The image here alludes to this river being considered as very holy by Hindus—even its mere sight is said to wash away all one’s negative deeds. (It rises on the summit of Mount Amarakaṇṭaka in Madhya Pradesh in central India, and after a westerly course of about eight hundred miles ends in the Gulf of Cambay below the city of Bharuch.)</ref> river of virtue<br>Washes away the stains of the mind,<br>With the waves of the virtues of the two accumulations rolling high,<br>May it merge with the ocean of the qualities of the victorious ones.</blockquote> | <blockquote>While the stream of the Narmadā<ref>The image here alludes to this river being considered as very holy by Hindus—even its mere sight is said to wash away all one’s negative deeds. (It rises on the summit of Mount Amarakaṇṭaka in Madhya Pradesh in central India, and after a westerly course of about eight hundred miles ends in the Gulf of Cambay below the city of Bharuch.)</ref> river of virtue<br>Washes away the stains of the mind,<br>With the waves of the virtues of the two accumulations rolling high,<br>May it merge with the ocean of the qualities of the victorious ones.</blockquote> | ||
This was composed by Karmapa Ogyen Trinley Dorje as an auspicious aspiration for the publication of the precious teachings called ''The Eight Great Texts of Sūtra and Tantra'' by the supreme Dzogchen Ponlop Karma Sungrap Ngedön Tenpe Gyaltsen on April 18, 2004 (Buddhist Era 2548). May it be auspicious. | ''This was composed by Karmapa Ogyen Trinley Dorje as an auspicious aspiration for the publication of the precious teachings called'' The Eight Great Texts of Sūtra and Tantra ''by the supreme Dzogchen Ponlop Karma Sungrap Ngedön Tenpe Gyaltsen on April 18, 2004 (Buddhist Era 2548). May it be auspicious.'' | ||
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''Karmapa Ogyen Trinley Dorje<br>Gyütö Ramoche Temple<br>July 19, 2002 (Buddhist Era 2547)'' | ''Karmapa Ogyen Trinley Dorje<br>Gyütö Ramoche Temple<br>July 19, 2002 (Buddhist Era 2547)'' | ||
===Foreword by The Dzogchen Ponlop Rinpoche=== | |||
The Third Karmapa, Rangjung Dorje, is regarded as the architect of the | |||
Karma Kagyü interpretations of the view on buddha nature and other key | |||
topics that later became central to the philosophical school known as ''Shentong'' (“empty of other”). His writings became the authoritative basis for the standard Karma Kagyü position on buddha nature and the touchstone for the writings of subsequent lineage authors on the subject of buddha nature and ''shentong'', such as the eighth Karmapa, Mikyö Dorje. Rangjung Dorje’s three most renowned treatises are ''The Profound Inner Reality'' (Tib. zab mo nang don), ''The Distinction between Consciousness and Wisdom'' (Tib. rnam shes ye shes ’byed pa), and ''Pointing Out the Tathāgata Heart'' (Tib. snying po bstan pa). His main work, ''The Profound Inner Reality'', is one of the most complete elucidations of the Buddhist teachings on the completion stage practices of the Anuttarayogatantra. ''The Distinction between Consciousness and Wisdom'' explains the mahāyāna theory of eight consciousnesses and their transformation into the five wisdoms. ''Pointing Out the Tathāgata Heart'' clarifies the Buddha’s teachings on ''tathāgathagarbha''. The latter two texts are known as "the two lesser treatises of Rangjung Dorje."<br> | |||
{{6nbsp}}The teachings from these three treatises play an essential role for practitioners of vajrayāna Buddhism by providing an overview which enriches the meditator's understanding of the complete transformative path of vajrayāna. The Karma Kagyü lineage is heir to both of the great mahāyāna traditions of emptiness—''Rangtong'' Madhyamaka ("Empty-of-self Middle Way”) and ''Shentong'' Madhyamaka ("Empty-of-other Middle Way"). It is commonly understood in this lineage that the ''rangtong'' approach is needed to determine and gain certainty in the right view, while ''shentong'' is required for the practice of meditation. This combination of the right view of emptiness and the meditative experience of luminous buddha nature is considered to be jointly | |||
necessary for complete awakening.<br> | |||
{{6nbsp}}While the Eighth Karmapa, Mikyö Dorje, and his followers emphasized the view of genuine emptiness that comes from the Madhyamaka teachings of the great Indian master Nāgārjuna, Rangjung Dorje and, later, Jamgön Kongtrul Lodrö Tayé emphasized the luminous empty mind of buddha nature, which is mainly presented in the treatises of the great Indian masters Maitreya and Asaṅga. Thus, the Karma Kagyü lineage inherits the great treasure of the complete teachings of both mahāyāna lineages.<br> | |||
{{6nbsp}}It is my great delight that Dr. Brunnhölzl has translated the crucial passages on the view in ''The Profound Reality'' as well as the two lesser treatises with their commentaries. Karl has been studying and practicing Buddhism for many decades under the guidance of great Buddhist masters, such as the Venerable Khenchen Tsültrim Gyatso Rinpoche. An accomplished translator, Karl is also skilled in presenting the most complicated and intricate subjects in a clear and direct manner, as well as in leading meditation trainings. This work is an invaluable gift and great contribution to Western Buddhism. I trust that this book will bring great insight and genuine benefit for all readers. | |||
Dzogchen Ponlop Rinpoche<br> | |||
Nalanda West<br> | |||
Seattle, Washington<br> | |||
September 22, 2008<br> | |||
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===Introduction=== | ===Introduction=== | ||
====The Indian Yogācāra | ====The Indian Yogācāra Background==== | ||
In certain parts of the Eastern as well as the Western academic traditions, the Yogācāra School has often been neglected or misrepresented, usually in favor of assigning the "pole position" among Buddhist schools to Madhyamaka (in particular, to its Prāsaṅgika brand). There are many reasons for this, but two of the main ones are (1) making superficial and out-of-context judgments based on a unidimensional understanding and discussion of what seem to be stereotypical "buzz words" (such as ''cittamātra'') and (2) not treating the concepts and explanations of Yogācāra in their own terms, but looking at them through the lenses of other philosophical systems. As Nguyen says: | In certain parts of the Eastern as well as the Western academic traditions, the Yogācāra School has often been neglected or misrepresented, usually in favor of assigning the "pole position" among Buddhist schools to Madhyamaka (in particular, to its Prāsaṅgika brand). There are many reasons for this, but two of the main ones are (1) making superficial and out-of-context judgments based on a unidimensional understanding and discussion of what seem to be stereotypical "buzz words" (such as ''cittamātra'') and (2) not treating the concepts and explanations of Yogācāra in their own terms, but looking at them through the lenses of other philosophical systems. As Nguyen says: | ||
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<blockquote>Neither the eye, the ear, nor the nose is valid cognition,<br>Nor is the tongue, the body, or mentation valid cognition.<br>If these sense faculties were valid cognition,<br>Whom would the path of noble ones do any good?<ref>This is ''Samādhirājasūtra'' IX.23. </ref></blockquote> | <blockquote>Neither the eye, the ear, nor the nose is valid cognition,<br>Nor is the tongue, the body, or mentation valid cognition.<br>If these sense faculties were valid cognition,<br>Whom would the path of noble ones do any good?<ref>This is ''Samādhirājasūtra'' IX.23. </ref></blockquote> | ||
<blockquote>. . . If one speaks about "the seeming" and states that "what accords with afflicted phenomena is explained as flaws" and "what accords with purified phenomena is explained to be excellent" [and yet claims that] these are nothing but mere verbiage, how could one explain anything to be excellent, explain anything as a flaw, or actually accept any seeming phenomena without doubt? In other words, if these too were [utterly] nonexistent, how could [the Buddha] speak of existence on the level of the seeming? Through denying all afflicted and purified phenomena, one could not express anything, since one would not abide in [knowing] what is the case and what is not the case and moreover refute one's own statements.</blockquote> | <blockquote>. . . If one speaks about "the seeming" and states that "what accords with afflicted phenomena is explained as flaws" and "what accords with purified phenomena is explained to be excellent" [and yet claims that] these are nothing but mere verbiage, how could one explain anything to be excellent, explain anything as a flaw, or actually accept any seeming phenomena without doubt? In other words, if these too were [utterly] nonexistent, how could [the Buddha] speak of existence on the level of the seeming? Through denying all afflicted and purified phenomena, one could not express anything, since one would not abide in [knowing] what is the case and what is not the case and moreover refute one's own statements.<ref>P5562, fols. 127b.6–128a.5. That the general characteristic of all phenomena is suchness is explained by both Vasubandhu and Asvabhāva in their commentaries on ''Mahāyānasaṃgraha'' II.26 (P5551, fol. 180a.6–7 and D4051, fols. 230b.7–231a.1; for details, see below).</ref></blockquote> | ||
This points to two of the main misconceptions that explain why the Yogācāras saw a need to interpret the message of the prajñāpāramitā sūtras in terms of the three natures. Obviously, since these sūtras themselves teach one to reject what is afflicted and practice or adopt what is pure, in terms of the path, it makes no sense to simply take emptiness as meaning that nothing whatsoever exists on any level of reality, because then there is nothing to adopt or to reject. Thus, given the emptiness of all phenomena on the ultimate level, the existence of skandhas, karmic actions, a person, adopting, rejecting, and so on can only be, and must be accepted on, the level of seeming reality. However, within that level, one needs to further distinguish clearly between mere imaginary labels (such as the person) and the functional phenomena (such as skandhas and actions) that are taken as the bases for such labeling and perform the functions to be worked with on the path, even though both do not exist ultimately (neither does the path that nevertheless leads to the realization of the ultimate). Thus, verses 23–24 of Vasubandhu's ''Triṃśikā'' state: | This points to two of the main misconceptions that explain why the Yogācāras saw a need to interpret the message of the prajñāpāramitā sūtras in terms of the three natures. Obviously, since these sūtras themselves teach one to reject what is afflicted and practice or adopt what is pure, in terms of the path, it makes no sense to simply take emptiness as meaning that nothing whatsoever exists on any level of reality, because then there is nothing to adopt or to reject. Thus, given the emptiness of all phenomena on the ultimate level, the existence of skandhas, karmic actions, a person, adopting, rejecting, and so on can only be, and must be accepted on, the level of seeming reality. However, within that level, one needs to further distinguish clearly between mere imaginary labels (such as the person) and the functional phenomena (such as skandhas and actions) that are taken as the bases for such labeling and perform the functions to be worked with on the path, even though both do not exist ultimately (neither does the path that nevertheless leads to the realization of the ultimate). Thus, verses 23–24 of Vasubandhu's ''Triṃśikā'' state: | ||
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<blockquote>The first one lacks a nature<br>In terms of characteristics; the next one<br>Lacks existence on its own,<br>And the following is the lack of nature as such.</blockquote> | <blockquote>The first one lacks a nature<br>In terms of characteristics; the next one<br>Lacks existence on its own,<br>And the following is the lack of nature as such.</blockquote> | ||
Sthiramati's commentary explains: | Sthiramati's commentary explains: | ||
<blockquote>"The first one" is the imaginary nature. It "lacks a nature in terms of characteristics," because its characteristics are imputed. [For example,] form has the characteristic of form, feeling has the characteristic of experience, and so on. Thus, since [the imaginary nature] has no character of its own (''svarūpa''), just as a sky-flower, it is the lack of nature of any character of its own. "The next one" refers to the other-dependent nature. It does not exist by itself (''na svayaṃbhāva''), because it arises through other conditions, just as an illusion. Thus, as shown, there is no arising of it, which is why it is referred to as "the lack of nature in terms of arising." Because the perfect nature is the ultimate of all phenomena, which are other-dependent in nature, it is referred to as their true nature (''dharmatā''). Therefore, the perfect nature is the ultimate lack of nature, because the nature of the perfect [nature] is to not be any entity (''abhāvasvabhāvatvāt'').</blockquote> | <blockquote>"The first one" is the imaginary nature. It "lacks a nature in terms of characteristics," because its characteristics are imputed. [For example,] form has the characteristic of form, feeling has the characteristic of experience, and so on. Thus, since [the imaginary nature] has no character of its own (''svarūpa''), just as a sky-flower, it is the lack of nature of any character of its own. "The next one" refers to the other-dependent nature. It does not exist by itself (''na svayaṃbhāva''), because it arises through other conditions, just as an illusion. Thus, as shown, there is no arising of it, which is why it is referred to as "the lack of nature in terms of arising." Because the perfect nature is the ultimate of all phenomena, which are other-dependent in nature, it is referred to as their true nature (''dharmatā''). Therefore, the perfect nature is the ultimate lack of nature, because the nature of the perfect [nature] is to not be any entity (''abhāvasvabhāvatvāt'').<ref>Sanskrit edition by Lévi, p. 41.</ref></blockquote> | ||
In brief, just as when mistaking the moving colors and shapes in a movie for a story line with actual persons with all their emotions and so on, the imaginary nature stands for the illusory display of dualistic appearances that actually do not exist in the first place, let alone having any characteristics of their own. Therefore, it is called "the lack of nature in terms of characteristics." Just as the mere movement of said shapes and colors on the screen, the other-dependent nature consists of dependently originating appearances which means that they appear in an illusionlike manner, but are without any nature of their own and do not "really" arise. Thus, the other-dependent nature is called "the lack of nature in terms of arising." The perfect nature is "the ultimate lack of nature," which has two aspects. First, although there is no personal identity, the perfect nature is what functions as the path that remedies the notion of a personal identity. Just as an illusory ship can be used to cross an illusory ocean, it serves as the means to cross the ocean of saṃsāra to the other shore of nirvāṇa. In terms of dependent origination, this remedial or path aspect is actually contained within the other-dependent nature, but since it is the cause for realizing the ultimate, it is included in the category of "the ultimate lack of nature." The second aspect of the perfect nature is the one by virtue of which enlightenment is attained through actively engaging in it and is undifferentiable from phenomenal identitylessness. Like space, it is omnipresent and not established as anything whatsoever (just as the colors and shapes in a movie are nothing but the display of photons, which are ultimately unfindable). This aspect is "the ultimate lack of nature" per se. Note, however, that, while the Madhyamaka system greatly tends to speak only about the objective side of this "ultimate lack of nature," the Yogācāra tradition also emphasizes its subjective side. In other words, the lack of nature or emptiness is not just limited to being something like the bare fact of said photons being unfindable, but there is an awareness or experience of this very fact. Needless to say, for Yogācāras too, the true realization of the ultimate lack of nature also entails the emptiness or unfindability of that very experience, but any realization of this has to happen in the mind―it is not just an abstract fact like a mathematical equation at which no one looks. Fundamentally, all phenomena, including one's mind, have always been, are, and will be empty, but this fact alone makes nobody a buddha, unless it is made into an incontrovertible, all-pervasive, and personal experience of boundless freedom and compassion and is as natural an outlook informing all one's actions as it is for ordinary beings to experience themselves and the world as real, dualistic, and suffering. | In brief, just as when mistaking the moving colors and shapes in a movie for a story line with actual persons with all their emotions and so on, the imaginary nature stands for the illusory display of dualistic appearances that actually do not exist in the first place, let alone having any characteristics of their own. Therefore, it is called "the lack of nature in terms of characteristics." Just as the mere movement of said shapes and colors on the screen, the other-dependent nature consists of dependently originating appearances which means that they appear in an illusionlike manner, but are without any nature of their own and do not "really" arise. Thus, the other-dependent nature is called "the lack of nature in terms of arising." The perfect nature is "the ultimate lack of nature," which has two aspects. First, although there is no personal identity, the perfect nature is what functions as the path that remedies the notion of a personal identity. Just as an illusory ship can be used to cross an illusory ocean, it serves as the means to cross the ocean of saṃsāra to the other shore of nirvāṇa. In terms of dependent origination, this remedial or path aspect is actually contained within the other-dependent nature, but since it is the cause for realizing the ultimate, it is included in the category of "the ultimate lack of nature." The second aspect of the perfect nature is the one by virtue of which enlightenment is attained through actively engaging in it and is undifferentiable from phenomenal identitylessness. Like space, it is omnipresent and not established as anything whatsoever (just as the colors and shapes in a movie are nothing but the display of photons, which are ultimately unfindable). This aspect is "the ultimate lack of nature" per se. Note, however, that, while the Madhyamaka system greatly tends to speak only about the objective side of this "ultimate lack of nature," the Yogācāra tradition also emphasizes its subjective side. In other words, the lack of nature or emptiness is not just limited to being something like the bare fact of said photons being unfindable, but there is an awareness or experience of this very fact. Needless to say, for Yogācāras too, the true realization of the ultimate lack of nature also entails the emptiness or unfindability of that very experience, but any realization of this has to happen in the mind―it is not just an abstract fact like a mathematical equation at which no one looks. Fundamentally, all phenomena, including one's mind, have always been, are, and will be empty, but this fact alone makes nobody a buddha, unless it is made into an incontrovertible, all-pervasive, and personal experience of boundless freedom and compassion and is as natural an outlook informing all one's actions as it is for ordinary beings to experience themselves and the world as real, dualistic, and suffering. | ||
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On the level of seeming reality, the imaginary nature is just nominally existent, while the other-dependent nature is substantially existent in the sense of what conventionally performs functions. The perfect nature does not exist in any of these two ways, but is the ultimate incontrovertible state of mind experiencing its own true nature. Again, by definition, this personally experienced wisdom is in itself completely without any reference points, such as it existing or not existing. For these reasons, the imaginary nature is also called "the emptiness of the nonexistent”; the other-dependent nature, "the emptiness of the existent”; and the perfect nature, "the ultimate or natural emptiness." Thus, as mentioned above, the three natures not only accord with the prajñāpāramitā notions of emptiness and the lack of nature, but moreover serve as progressive stages of the transition from utter delusion to the undeluded wisdom of a buddha with all its qualities. Nguyen says: | On the level of seeming reality, the imaginary nature is just nominally existent, while the other-dependent nature is substantially existent in the sense of what conventionally performs functions. The perfect nature does not exist in any of these two ways, but is the ultimate incontrovertible state of mind experiencing its own true nature. Again, by definition, this personally experienced wisdom is in itself completely without any reference points, such as it existing or not existing. For these reasons, the imaginary nature is also called "the emptiness of the nonexistent”; the other-dependent nature, "the emptiness of the existent”; and the perfect nature, "the ultimate or natural emptiness." Thus, as mentioned above, the three natures not only accord with the prajñāpāramitā notions of emptiness and the lack of nature, but moreover serve as progressive stages of the transition from utter delusion to the undeluded wisdom of a buddha with all its qualities. Nguyen says: | ||
<blockquote>As an elaboration of the teaching of the Middle Path, the concept of the three identities may be compared to the Madhyamaka School's concept of Emptiness (''śūnyatā''). Śūnyatā is a hermeneutic concept used to deconstruct the reification of all the constituent factors and processes that are thought to make up the reality of persons and phenomena. The three identities concept not only accomplishes a deconstruction of these factors, but also reveals a realization of their true nature (''tathatā'') replete with positive implications from the perspectives of both epistemology and soteriology.</blockquote> | <blockquote>As an elaboration of the teaching of the Middle Path, the concept of the three identities may be compared to the Madhyamaka School's concept of Emptiness (''śūnyatā''). Śūnyatā is a hermeneutic concept used to deconstruct the reification of all the constituent factors and processes that are thought to make up the reality of persons and phenomena. The three identities concept not only accomplishes a deconstruction of these factors, but also reveals a realization of their true nature (''tathatā'') replete with positive implications from the perspectives of both epistemology and soteriology.<ref>Ibid., 110–11.</ref></blockquote> | ||
Thus, just as in the case of the notion of ''cittamātra'' above, the three natures are to be practically and progressively engaged as the bodhisattva path, with each one to be transcended by the following one. As the ''Mahāyānasaṃgraha'' says: | Thus, just as in the case of the notion of ''cittamātra'' above, the three natures are to be practically and progressively engaged as the bodhisattva path, with each one to be transcended by the following one. As the ''Mahāyānasaṃgraha'' says: | ||
<blockquote>How should one engage in [appearances as being mere cognizance]? . . . One engages in this just like in the case of a rope appearing as a snake in a dark house. Since a snake does not exist, [to see it] in the rope is mistaken. Those who realize [that the rope] is its referent have turned away from the cognition of [seeing] a snake where there is none and dwell in the cognition of [apprehending] a rope. [However,] when regarded in a subtle way, such is also mistaken, since [a rope] consists of [nothing but] the characteristics of color, smell, taste, and what can be touched. [Thus,] based on the cognition of [seeing color] and so on, the cognition of [apprehending] a rope has to be discarded too. Likewise, based on the cognition of [seeing] the perfect nature, . . . also the cognition of mere cognizance is to be dissolved. . . . Through engaging in mere cognizance, one engages in the other-dependent nature.<br>How does one engage in the perfect nature? One engages in it by dissolving the notion of mere cognizance too. . . . Therefore, there is not even an appearance of [phenomena] as mere cognizance. When bodhisattvas . . . dwell in the dharmadhātu in an immediate way, what is observed and what observes are equal in these bodhisattvas. In consequence, what springs forth [in them] is equal nonconceptual wisdom. In this way, such bodhisattvas engage in the perfect nature.</blockquote> | <blockquote>How should one engage in [appearances as being mere cognizance]? . . . One engages in this just like in the case of a rope appearing as a snake in a dark house. Since a snake does not exist, [to see it] in the rope is mistaken. Those who realize [that the rope] is its referent have turned away from the cognition of [seeing] a snake where there is none and dwell in the cognition of [apprehending] a rope. [However,] when regarded in a subtle way, such is also mistaken, since [a rope] consists of [nothing but] the characteristics of color, smell, taste, and what can be touched. [Thus,] based on the cognition of [seeing color] and so on, the cognition of [apprehending] a rope has to be discarded too. Likewise, based on the cognition of [seeing] the perfect nature, . . . also the cognition of mere cognizance is to be dissolved. . . . Through engaging in mere cognizance, one engages in the other-dependent nature.<br>How does one engage in the perfect nature? One engages in it by dissolving the notion of mere cognizance too. . . . Therefore, there is not even an appearance of [phenomena] as mere cognizance. When bodhisattvas . . . dwell in the dharmadhātu in an immediate way, what is observed and what observes are equal in these bodhisattvas. In consequence, what springs forth [in them] is equal nonconceptual wisdom. In this way, such bodhisattvas engage in the perfect nature.<ref>III. 8–9, fols. 28a.5–29a.7.</ref></blockquote> | ||
The path quality of the three natures is also taught in ''Madhyāntavibhāga'' III.9cd–10a: | The path quality of the three natures is also taught in ''Madhyāntavibhāga'' III.9cd–10a: | ||
<blockquote>In full understanding, relinquishing,<br>And attaining and revealing,<br>The reality of the path is fully explained.</blockquote> | <blockquote>In full understanding, relinquishing,<br>And attaining and revealing,<br>The reality of the path is fully explained.</blockquote> | ||
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<blockquote>The imaginary [nature] is what is to be fully understood through the path, that is, it is to be understood that it does not exist as any entity. Therefore, it is taught [through the term "path" here] by way of designating the object through the name of the subject―the path. The other-dependent [nature] is what is to be relinquished through the path. This means that enlightenment is attained by virtue of false imagination, which entails dualistic appearances, becoming extinguished. Therefore, this corresponds to [line I.4d] in the chapter on the characteristics of afflicted phenomena above:</blockquote> | <blockquote>The imaginary [nature] is what is to be fully understood through the path, that is, it is to be understood that it does not exist as any entity. Therefore, it is taught [through the term "path" here] by way of designating the object through the name of the subject―the path. The other-dependent [nature] is what is to be relinquished through the path. This means that enlightenment is attained by virtue of false imagination, which entails dualistic appearances, becoming extinguished. Therefore, this corresponds to [line I.4d] in the chapter on the characteristics of afflicted phenomena above:</blockquote> | ||
<blockquote>Its extinction is held to be liberation.</blockquote> | <blockquote>Its extinction is held to be liberation.</blockquote> | ||
<blockquote>Therefore, to designate [the other-dependent nature] through the name "path" is a designation of what is to be relinquished through the name of the remedy. The perfect [nature] is explained as the path, because it is that which is to be attained and revealed. [In this case,] the cause is designated through the name of the result.</blockquote> | <blockquote>Therefore, to designate [the other-dependent nature] through the name "path" is a designation of what is to be relinquished through the name of the remedy. The perfect [nature] is explained as the path, because it is that which is to be attained and revealed. [In this case,] the cause is designated through the name of the result.<ref>'Ju mi pham rgya mtsho c. 1990c, 705–6.</ref></blockquote> | ||
A similar statement is found in the opening lines of the ''Dharmadharmatāvibhāga'': | A similar statement is found in the opening lines of the ''Dharmadharmatāvibhāga'': | ||
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<blockquote>True reality is always free from duality, the basis of mistakenness,<br>And inexpressible in every respect, having the nature of being free from reference points.<br>It is held to be what is to be understood, relinquished, and purified, though it is naturally stainless.<br>Its purity of afflictions is asserted to be like space, gold, or water.</blockquote> | <blockquote>True reality is always free from duality, the basis of mistakenness,<br>And inexpressible in every respect, having the nature of being free from reference points.<br>It is held to be what is to be understood, relinquished, and purified, though it is naturally stainless.<br>Its purity of afflictions is asserted to be like space, gold, or water.</blockquote> | ||
The true reality being always free from duality refers to the imaginary nature, because it absolutely never exists as the characteristics of apprehender and apprehended. [True reality serving as] the basis of mistakenness refers to the other-dependent [nature], because it is what imagines this [duality of apprehender and apprehended]. The inexpressible [true reality], having the nature of being free from reference points, is the perfect nature. Here, the first true reality is what is to be fully understood; the second one is what is to be relinquished; and the third one is both what is to be purified from adventitious stains and naturally pure. In its natural purity, like space, gold, or water, it is pure of afflictions. Space and so on are neither naturally impure, nor is their purity not asserted [as being revealed] by virtue of adventitious stains disappearing. | The true reality being always free from duality refers to the imaginary nature, because it absolutely never exists as the characteristics of apprehender and apprehended. [True reality serving as] the basis of mistakenness refers to the other-dependent [nature], because it is what imagines this [duality of apprehender and apprehended]. The inexpressible [true reality], having the nature of being free from reference points, is the perfect nature. Here, the first true reality is what is to be fully understood; the second one is what is to be relinquished; and the third one is both what is to be purified from adventitious stains and naturally pure. In its natural purity, like space, gold, or water, it is pure of afflictions. Space and so on are neither naturally impure, nor is their purity not asserted [as being revealed] by virtue of adventitious stains disappearing.<ref>Limaye 1992, 172.</ref> | ||
Thus, one of the main reasons for speaking about the three natures and the other-dependent nature in particular is to account for the process of mind progressing from its mistaken state to freedom, which―as far as the Buddhist path is concerned―takes place within the dependently originating structure of the other-dependent nature, realizing the nonexistence of the imaginary nature and revealing or becoming immersed in the perfect nature instead. Thus, from the perspective of the path, the imaginary nature is to be known for what it is―utterly nonexistent; the other-dependent nature is to be relinquished in the sense of mind ceasing to create dualistic appearances; and the perfect nature is that which is to be manifested or realized, which is just the true nature of the first two natures, once the other-dependent nature ceases to project the imaginary nature. In other words, in terms of the Buddhist path, the delusive complexities of the ontologically and epistemologically more fragile structures of the imaginary nature and the other-dependent nature can be reduced to, or collapsed into, the underlying single ontologically and epistemologically stable structure of the perfect nature, which is simply uncovered. This is what is called "fundamental change of state" (see below). As should be clear, "stable" does not mean static or being established as some kind of intrinsically existing absolute entity, but refers to the basic unmistakenness and irreversibility of this change of state. | Thus, one of the main reasons for speaking about the three natures and the other-dependent nature in particular is to account for the process of mind progressing from its mistaken state to freedom, which―as far as the Buddhist path is concerned―takes place within the dependently originating structure of the other-dependent nature, realizing the nonexistence of the imaginary nature and revealing or becoming immersed in the perfect nature instead. Thus, from the perspective of the path, the imaginary nature is to be known for what it is―utterly nonexistent; the other-dependent nature is to be relinquished in the sense of mind ceasing to create dualistic appearances; and the perfect nature is that which is to be manifested or realized, which is just the true nature of the first two natures, once the other-dependent nature ceases to project the imaginary nature. In other words, in terms of the Buddhist path, the delusive complexities of the ontologically and epistemologically more fragile structures of the imaginary nature and the other-dependent nature can be reduced to, or collapsed into, the underlying single ontologically and epistemologically stable structure of the perfect nature, which is simply uncovered. This is what is called "fundamental change of state" (see below). As should be clear, "stable" does not mean static or being established as some kind of intrinsically existing absolute entity, but refers to the basic unmistakenness and irreversibility of this change of state. | ||
To conclude this discussion of the three natures and to get a glimpse of the variety of explanations on the three natures, let's look at the four models that are presented in Sthiramati's ''Madhyāntavibhāgaṭīkā'' on I.1. | To conclude this discussion of the three natures and to get a glimpse of the variety of explanations on the three natures, let's look at the four models that are presented in Sthiramati's ''Madhyāntavibhāgaṭīkā'' on I.1.<ref>Following the words of I.1, Sthiramati does not explicitly state the names of the three natures here, but only speaks about false imagination, duality, and emptiness. However, as his commentary on I.5 (which introduces the three natures by name) makes clear, in due order, these correspond to the other-dependent, imaginary, and perfect natures.</ref> | ||
<blockquote>False imagination exists.<br> | <blockquote>False imagination exists.<br> | ||
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<blockquote>[Model 3] Or, in order to refute the denial of everything, [line I.1a] says, "False imagination exists." It is neither that all [phenomena] do not exist, nor is it that they have a real nature of their own―they exist as the nature of the modulations of consciousness. Some think, "Form and so on appear in just the way they appear, that is, through a nature of their own and as something separate from false imagination." In order to refute such superimpositions onto what is unreal, [Maitreya] retorts with [line I.1b], "Duality is not present in it." The intention here is that what is present is mere false imagination. Some apprehend the nonexistence of duality as having the nature of total extinction (''chedarūpa''), just as the son of a barren woman. Others say, "The freedom from an internal person as the agent (''antarvyāpārapuruṣa'') is the emptiness of phenomena." Therefore, in order to refute denials of emptiness and in order to teach true identitylessness (''bhūtanairātmya''), [line I.1c] says, "But emptiness is present in it." "But if emptiness exists in false imagination, it consequently follows that all living beings would be liberated without any effort." This is not so, for [line I.1d] says, "And it is also present in this [emptiness]." As long as emptiness is not purified, there is no liberation, and its being afflicted needs to be purified through great efforts. Thus, it is not that there is liberation without effort.</blockquote> | <blockquote>[Model 3] Or, in order to refute the denial of everything, [line I.1a] says, "False imagination exists." It is neither that all [phenomena] do not exist, nor is it that they have a real nature of their own―they exist as the nature of the modulations of consciousness. Some think, "Form and so on appear in just the way they appear, that is, through a nature of their own and as something separate from false imagination." In order to refute such superimpositions onto what is unreal, [Maitreya] retorts with [line I.1b], "Duality is not present in it." The intention here is that what is present is mere false imagination. Some apprehend the nonexistence of duality as having the nature of total extinction (''chedarūpa''), just as the son of a barren woman. Others say, "The freedom from an internal person as the agent (''antarvyāpārapuruṣa'') is the emptiness of phenomena." Therefore, in order to refute denials of emptiness and in order to teach true identitylessness (''bhūtanairātmya''), [line I.1c] says, "But emptiness is present in it." "But if emptiness exists in false imagination, it consequently follows that all living beings would be liberated without any effort." This is not so, for [line I.1d] says, "And it is also present in this [emptiness]." As long as emptiness is not purified, there is no liberation, and its being afflicted needs to be purified through great efforts. Thus, it is not that there is liberation without effort.</blockquote> | ||
<blockquote>[Model 4] Or, in terms of characteristics, | <blockquote>[Model 4] Or, in terms of characteristics,<ref>The topic of the first chapter of the ''Madhyāntavibhāga'' is the characteristics of afflicted and purified phenomena, or false imagination and emptiness.</ref> there is nothing other than the description of what is afflicted and what is purified. Therefore, in order to investigate what is afflicted and what is purified, [line I.1a], "False imagination exists," represents the details [of what is afflicted]. The nature of false imagination is afflicted, because it has the characteristic of mistakenness. "How is this characteristic of mistakenness to be understood?" It is through [line I.1b], "Duality is not present in it." It is to be understood as the very nature of mistakenness, because it appears in the form of the aspects of apprehender and apprehended, which are not present in its own nature. Now, in order to investigate the very nature of what is purified, [line I.1c] says, "But emptiness is present in it." The nature of emptiness is what is purified, because it is the nature of the nonexistence of duality. You should know that also the path and cessation are included in this, because they are characterized by emptiness. The domain of what is purified is to be searched from right within the domain of what is afflicted―it does not exist as something separate from it. In order to teach this, [line I.1c] says "[emptiness is present] in it." You may ask, "If duality does not exist, given the presence of this [emptiness], why is the world mistaken?" Therefore, [line I.1d] says, "And it is also present in this [emptiness]." This refers to the imagination of apprehender and apprehended, just as an illusion is empty of the aspects of elephants and so on, yet the aspects of elephants appear.<ref>Pandeya ed., pp. 9.25–11.30.</ref></blockquote> | ||
From Sthiramati's approach here, it is clear that he does not primarily speak about ontological models of the three natures, but treats them as pedagogical means to counteract particular wrong ideas. Thus, both false imagination and emptiness are described in several different ways. False imagination is said to be "existent by a nature of its own" (model 1); "substantially existent" (model 2); "of the nature of modulations of consciousness" (model 3); and "having the nature of being afflicted" (model 4). Emptiness is described as "the fact of false imagination being free from apprehender and apprehended" (models 1 and 2); "the pure object" (model 2); "true identitylessness" (model 3); and "having the nature of what is purified" and "being the nature of the nonexistence of duality" (model 4). The first two models sound rather realist and substantialist, but that does not necessarily mean that false imagination is held to be ultimately existent, which is in fact not affirmed anywhere. Also, though Sthiramati describes the above four models, it does not mean that he fully subscribes to all of them. In fact, commenting on ''Madhyāntavibhāga'' I.5, Sthiramati explicitly states that false imagination is the other-dependent nature, which arises under the power of causes and conditions, but does not exist or come into being on its own. He also quotes two verses, which add that the other-dependent nature is the sphere of correct mundane cognition, while the perfect nature is the sphere of nonconceptual (supramundane) wisdom. | From Sthiramati's approach here, it is clear that he does not primarily speak about ontological models of the three natures, but treats them as pedagogical means to counteract particular wrong ideas. Thus, both false imagination and emptiness are described in several different ways. False imagination is said to be "existent by a nature of its own" (model 1); "substantially existent" (model 2); "of the nature of modulations of consciousness" (model 3); and "having the nature of being afflicted" (model 4). Emptiness is described as "the fact of false imagination being free from apprehender and apprehended" (models 1 and 2); "the pure object" (model 2); "true identitylessness" (model 3); and "having the nature of what is purified" and "being the nature of the nonexistence of duality" (model 4). The first two models sound rather realist and substantialist, but that does not necessarily mean that false imagination is held to be ultimately existent, which is in fact not affirmed anywhere.<ref>Neither Vasubandhu's nor Sthiramati's commentaries state anywhere that false imagination exists ultimately. They do say several times that both false imagination and emptiness exist, but it is very obvious that this does not refer to the same level of existence.</ref> Also, though Sthiramati describes the above four models, it does not mean that he fully subscribes to all of them. In fact, commenting on ''Madhyāntavibhāga'' I.5, Sthiramati explicitly states that false imagination is the other-dependent nature, which arises under the power of causes and conditions, but does not exist or come into being on its own. He also quotes two verses, which add that the other-dependent nature is the sphere of correct mundane cognition, while the perfect nature is the sphere of nonconceptual (supramundane) wisdom.<ref>Ibid., 19.</ref> | ||
Given the explicit objectives of Sthiramati's commentary to redress strong kinds of clinging to utter nonexistence or absolute existence and so on, from a pedagogical point of view, equally strong statements on relative existence (or relatively having a nature of its own) and emptiness, respectively, are suitable to counteract wrong ideas and guide disciples on the middle path between these two extremes, but this does not necessarily mean that those who make such statements accept everything in them as their own position. Such a middle path is clearly explained in Vasubandhu's and Sthiramati's commentaries on ''Madhyāntavibhāga'' I.2, following the statement in the prajñāpāramitā sūtras that all phenomena are neither absolutely empty nor absolutely nonempty. Sthiramati further clarifies that false imagination is conditioned, because it depends on causes and conditions, while emptiness is not. False imagination is present in emptiness in the form of phenomena, and emptiness is present in false imagination in the form of the nature of phenomena. This is further clarified in Sthiramati's comments on I.13, where the being of the nonbeing of duality is described as the characteristic of emptiness, which is neither existent nor nonexistent. Emptiness is not existent because of the nonexistence of duality. Nor is it nonexistent, since the nonexistence of duality exists. In other words, emptiness is not just the sheer absence of apprehender and apprehended, but constitutes the true mode of being of all phenomena. Emptiness is also neither the same as, nor different from, false imagination. If it were different from false imagination, it would not be its nature, and if it were the same, it would not be the sole pure object that is conducive to liberation. | Given the explicit objectives of Sthiramati's commentary to redress strong kinds of clinging to utter nonexistence or absolute existence and so on, from a pedagogical point of view, equally strong statements on relative existence (or relatively having a nature of its own) and emptiness, respectively, are suitable to counteract wrong ideas and guide disciples on the middle path between these two extremes, but this does not necessarily mean that those who make such statements accept everything in them as their own position. Such a middle path is clearly explained in Vasubandhu's and Sthiramati's commentaries on ''Madhyāntavibhāga'' I.2, following the statement in the prajñāpāramitā sūtras that all phenomena are neither absolutely empty nor absolutely nonempty. Sthiramati further clarifies that false imagination is conditioned, because it depends on causes and conditions, while emptiness is not. False imagination is present in emptiness in the form of phenomena, and emptiness is present in false imagination in the form of the nature of phenomena.<ref>Ibid., 13.16–21.</ref> This is further clarified in Sthiramati's comments on I.13, where the being of the nonbeing of duality is described as the characteristic of emptiness, which is neither existent nor nonexistent. Emptiness is not existent because of the nonexistence of duality. Nor is it nonexistent, since the nonexistence of duality exists. In other words, emptiness is not just the sheer absence of apprehender and apprehended, but constitutes the true mode of being of all phenomena. Emptiness is also neither the same as, nor different from, false imagination. If it were different from false imagination, it would not be its nature, and if it were the same, it would not be the sole pure object that is conducive to liberation.<ref>Ibid., 36–38.</ref> | ||
To summarize, in the first two models, emptiness (or the perfect nature) is described more as an abstract property of false imagination (the other-dependent nature), which is said to not be without nature in every respect. Thus, duality (the imaginary nature) and emptiness are just the two poles of false imagination―the way it mistakenly appears and the way it actually is. Vasubandhu and Sthiramati both say that ''Madhyāntavibhāga'' I.5 is taught in order to include all three natures in false imagination, ''if''―or as long as―mere false imagination exists. Since the immediately preceding line I.4d explicitly says that liberation is nothing but the extinction of false imagination, this can only mean that the three natures are only included in, and applicable to, false imagination as long as it exists as the display of saṃsāra. Within this saṃsāric framework, the imaginary nature is the mistakenly imagined duality of which false imagination is actually empty; the other-dependent nature is false imagination itself; and the perfect nature is the very absence of duality in false imagination. This seems to indicate that the first two models above revolve around false imagination as primarily describing the deluded saṃsāric mind. By contrast, the latter two models seem to discuss the three natures more from the perspective of the ultimate. Thus, false imagination is not said to have a nature of its own or to exist substantially, but to exist just as modulations of consciousness and as being afflicted. Emptiness is described as being more than just the mere absence of duality in false imagination―it is the very nature of the absence of duality, that is, true identitylessness, which is the pure object conducive to liberation and even includes the path that leads to this liberation (at the same time, it is not to be looked for outside of what appears as afflicted phenomena). Thus, emptiness (or the perfect nature) is only taken as the mere absence of duality in false imagination, when the latter is described in more ontological or saṃsāric terms (models 1 and 2). But in the more epistemological or path-oriented explanations of false imagination, emptiness is described in more encompassing, positive, and ultimate terms (models 3 and 4). In other words, in the former approach, emptiness is basically just a property of false imagination, but in the latter approach, it is the true ultimate nature of false imagination. The latter accords with ''Madhyāntavibhāga'' I.20, in which the last one of the sixteen emptinesses―the emptiness that is the nature of nonbeing―is said to be different from the other fifteen, which all refer to the nonexistence of persons and phenomena. Together, these emptinesses serve to remove all superimpositions and denials―if persons and phenomena were not empty and nonexistent, they would truly exist, but if emptiness itself were nonexistent too, persons and phenomena would not be empty and thus again be truly existent. ''Madhyāntavibhāga'' I.21 is explained as "the establishing of emptiness," making it clear that this emptiness (and not false imagination) is the final word here―without it, there would be no path and no liberation. | To summarize, in the first two models, emptiness (or the perfect nature) is described more as an abstract property of false imagination (the other-dependent nature), which is said to not be without nature in every respect. Thus, duality (the imaginary nature) and emptiness are just the two poles of false imagination―the way it mistakenly appears and the way it actually is. Vasubandhu and Sthiramati both say that ''Madhyāntavibhāga'' I.5 is taught in order to include all three natures in false imagination, ''if''―or as long as―mere false imagination exists. Since the immediately preceding line I.4d explicitly says that liberation is nothing but the extinction of false imagination, this can only mean that the three natures are only included in, and applicable to, false imagination as long as it exists as the display of saṃsāra. Within this saṃsāric framework, the imaginary nature is the mistakenly imagined duality of which false imagination is actually empty; the other-dependent nature is false imagination itself; and the perfect nature is the very absence of duality in false imagination. This seems to indicate that the first two models above revolve around false imagination as primarily describing the deluded saṃsāric mind. By contrast, the latter two models seem to discuss the three natures more from the perspective of the ultimate. Thus, false imagination is not said to have a nature of its own or to exist substantially, but to exist just as modulations of consciousness and as being afflicted. Emptiness is described as being more than just the mere absence of duality in false imagination―it is the very nature of the absence of duality, that is, true identitylessness, which is the pure object conducive to liberation and even includes the path that leads to this liberation (at the same time, it is not to be looked for outside of what appears as afflicted phenomena). Thus, emptiness (or the perfect nature) is only taken as the mere absence of duality in false imagination, when the latter is described in more ontological or saṃsāric terms (models 1 and 2). But in the more epistemological or path-oriented explanations of false imagination, emptiness is described in more encompassing, positive, and ultimate terms (models 3 and 4). In other words, in the former approach, emptiness is basically just a property of false imagination, but in the latter approach, it is the true ultimate nature of false imagination. The latter accords with ''Madhyāntavibhāga'' I.20, in which the last one of the sixteen emptinesses―the emptiness that is the nature of nonbeing―is said to be different from the other fifteen, which all refer to the nonexistence of persons and phenomena. Together, these emptinesses serve to remove all superimpositions and denials―if persons and phenomena were not empty and nonexistent, they would truly exist, but if emptiness itself were nonexistent too, persons and phenomena would not be empty and thus again be truly existent.<ref>Ibid., 46.</ref> ''Madhyāntavibhāga'' I.21 is explained as "the establishing of emptiness," making it clear that this emptiness (and not false imagination) is the final word here―without it, there would be no path and no liberation. | ||
<blockquote>If this [emptiness] were not afflicted,<br>All beings would be liberated.<br>If it were not pure,<br>Efforts would be fruitless.</blockquote> | <blockquote>If this [emptiness] were not afflicted,<br>All beings would be liberated.<br>If it were not pure,<br>Efforts would be fruitless.</blockquote> | ||
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<blockquote>It is neither afflicted nor nonafflicted,<br>Neither pure nor impure.</blockquote> | <blockquote>It is neither afflicted nor nonafflicted,<br>Neither pure nor impure.</blockquote> | ||
As for emptiness being neither afflicted nor impure, Sthiramati comments that what is described here is purity per se, and that the dual terminology just serves to emphasize this. He refers to Vasubandhu's quote from the scriptures, which says that it is pure "because of mind's natural luminosity," and says that "mind" here refers to the true nature of the mind (''cittadharmatā''). As for its being neither nonafflicted nor pure, this indicates that it is only afflicted through adventitious stains, but not afflicted by nature. The scriptural support is, "because of being afflicted by adventitious afflictions." | As for emptiness being neither afflicted nor impure, Sthiramati comments that what is described here is purity per se, and that the dual terminology just serves to emphasize this. He refers to Vasubandhu's quote from the scriptures, which says that it is pure "because of mind's natural luminosity," and says that "mind" here refers to the true nature of the mind (''cittadharmatā''). As for its being neither nonafflicted nor pure, this indicates that it is only afflicted through adventitious stains, but not afflicted by nature. The scriptural support is, "because of being afflicted by adventitious afflictions."<ref>Such statements are not only found in the mahāyāna scriptures, but also in the Pāli canon (from which Vasubandhu most probably quotes), such as ''Aṅguttara Nikāya'' I.10, "O monks, the mind is luminosity, and yet it is afflicted by adventitious afflictions." Also the ''Saṃyutta Nikāya'' (III.151.22–23; 31–32; and 152.8–9) states, "O monks, sentient beings are afflicted because of the afflictions of the mind. Because of the purity of the mind, sentient beings are purified." The Tibetan tradition considers the two lines, "because of mind's natural luminosity" and "because of being afflicted by adventitious afflictions" not as parts of Vasubandhu's commentary, but as two additional lines in ''Madhyāntavibhāga'' I.22.</ref> In this way, emptiness is far beyond being just the mere absence of duality in false imagination―it is the ultimate, luminous and pure nature of the mind.<ref>The above four models also show that quite different interpretations of the three natures obviously existed already at the time of Sthiramati, and that at least some of them may have been interpreted in more or less reifying ways by certain people.</ref> | ||
In brief, all these different models can be summarized in two, which Sponberg (1981, pp. 99ff) calls (a) the pivotal and (b) the progressive models. The "pivot" in (a) is the other-dependent nature (just as in models 1 and 2 above), with the imaginary and perfect natures just being its two "extreme" poles of how it mistakenly appears and actually is. Model (b) refers to the three natures as three levels of reality, progressing from dualistic delusion to nondual freedom from delusion, as well as the realizations of these levels as outlined in the four yogic practices above. | In brief, all these different models can be summarized in two, which Sponberg (1981, pp. 99ff) calls (a) the pivotal and (b) the progressive models. The "pivot" in (a) is the other-dependent nature (just as in models 1 and 2 above), with the imaginary and perfect natures just being its two "extreme" poles of how it mistakenly appears and actually is. Model (b) refers to the three natures as three levels of reality, progressing from dualistic delusion to nondual freedom from delusion, as well as the realizations of these levels as outlined in the four yogic practices above. | ||
====Mind's | ====Mind's Fundamentally Different Outlook on Itself==== | ||
As for the Sanskrit term ''āśrayaparivṛtti'' (change of state), there are a great number of Buddhist scriptures (from the Pāli canon up through the tantras) in which this term is used with reference to a variety of different states or processes (for an overview, see Davidson 1985). For some of these processes, the term "transformation," which is mostly used in translations, may be appropriate, but as far as the dharmadhātu, natural purity, buddha nature, or the luminous nature of the mind are concerned, the whole point of this notion of "change of state" is that there is absolutely no transformation of anything into anything else. Rather, the revelation of mind's primordially pure nature, which from the perspective of the path appears as fruitional enlightenment, only manifests as a change from the perspective of deluded mind—mind seeming to be obscured before and then unobscured later. But this does not refer to any change in nature, just as the sun first being covered by clouds and then being free from clouds would not be called a transformation of the clouds into the sun, or even any transformation of the sun itself. It is solely from the perspective of those who watch the sun that its state seems to have changed (being with and without clouds, respectively). Even children know that the presence or absence of clouds does not affect the sun itself in any way, but just our perception of it. In fact, for the sun itself, there is not even a question of whether it has changed, let alone how. ''Mahāyānasūtrālaṃkāra'' IX.22 says: | As for the Sanskrit term ''āśrayaparivṛtti'' (change of state), there are a great number of Buddhist scriptures (from the Pāli canon up through the tantras) in which this term is used with reference to a variety of different states or processes (for an overview, see Davidson 1985). For some of these processes, the term "transformation," which is mostly used in translations, may be appropriate, but as far as the dharmadhātu, natural purity, buddha nature, or the luminous nature of the mind are concerned, the whole point of this notion of "change of state" is that there is absolutely no transformation of anything into anything else. Rather, the revelation of mind's primordially pure nature, which from the perspective of the path appears as fruitional enlightenment, only manifests as a change from the perspective of deluded mind—mind seeming to be obscured before and then unobscured later. But this does not refer to any change in nature, just as the sun first being covered by clouds and then being free from clouds would not be called a transformation of the clouds into the sun, or even any transformation of the sun itself. It is solely from the perspective of those who watch the sun that its state seems to have changed (being with and without clouds, respectively). Even children know that the presence or absence of clouds does not affect the sun itself in any way, but just our perception of it. In fact, for the sun itself, there is not even a question of whether it has changed, let alone how. ''Mahāyānasūtrālaṃkāra'' IX.22 says: | ||
<blockquote>Though without difference between before and after,<br>It is immaculateness in terms of all obscurations.<br>Being neither pure nor impure,<br>Suchness is held to be buddhahood.</blockquote> | <blockquote>Though without difference between before and after,<br>It is immaculateness in terms of all obscurations.<br>Being neither pure nor impure,<br>Suchness is held to be buddhahood.</blockquote> | ||
Sthiramati's commentary on this explains: | Sthiramati's commentary on this explains: | ||
<blockquote>"Purity" is said to mean having the nature of being afflicted before, and then the stains having become nonexistent later through having cultivated the path, with "before" referring to the time of an ordinary being, and "later" to the time of full buddhahood. But the dharmakāya of a buddha is held to be of the nature of suchness, emptiness. Emptiness has the nature of being empty and naturally luminous even at the time of ordinary beings. Also later, at the time of full buddhahood, it has the nature of being empty and naturally luminous. Therefore, in its nature of purity, there is no difference.</blockquote> | <blockquote>"Purity" is said to mean having the nature of being afflicted before, and then the stains having become nonexistent later through having cultivated the path, with "before" referring to the time of an ordinary being, and "later" to the time of full buddhahood. But the dharmakāya of a buddha is held to be of the nature of suchness, emptiness. Emptiness has the nature of being empty and naturally luminous even at the time of ordinary beings. Also later, at the time of full buddhahood, it has the nature of being empty and naturally luminous. Therefore, in its nature of purity, there is no difference.<ref>P5531, fol. 138b.2–4.</ref></blockquote> | ||
''Mahāyānasūtrālaṃkāra'' XIII.18–19 says: | ''Mahāyānasūtrālaṃkāra'' XIII.18–19 says: | ||
<blockquote>When murky water becomes clear,<br>[Its] transparency does not arise from elsewhere,<br>But is just its becoming free from pollution.<br>The same goes for the purity of your own mind.</blockquote> | <blockquote>When murky water becomes clear,<br>[Its] transparency does not arise from elsewhere,<br>But is just its becoming free from pollution.<br>The same goes for the purity of your own mind.</blockquote> | ||
<blockquote>It is held that mind, which is always naturally luminous,<br>Is [only] blemished by adventitious flaws.<br>It is stated that there is no other mind apart from<br>The naturally luminous mind of dharmatā.</blockquote> | <blockquote>It is held that mind, which is always naturally luminous,<br>Is [only] blemished by adventitious flaws.<br>It is stated that there is no other mind apart from<br>The naturally luminous mind of dharmatā.<ref>XIII.18–19.</ref></blockquote> | ||
The most detailed presentation of the Yogācāra notion of change of state is given in the ''Dharmadharmatāvibhāga'' (covering two-thirds of its contents), which describes the nature of the change of state as follows. | The most detailed presentation of the Yogācāra notion of change of state is given in the ''Dharmadharmatāvibhāga'' (covering two-thirds of its contents), which describes the nature of the change of state as follows. | ||
<blockquote>As for apprehending its nature,<br>It is stainless suchness<br>In the sense of adventitious stains<br>Not appearing and<br>Suchness appearing.</blockquote> | <blockquote>As for apprehending its nature,<br>It is stainless suchness<br>In the sense of adventitious stains<br>Not appearing and<br>Suchness appearing.<ref>Mathes 1996, lines 128–132.</ref></blockquote> | ||
In the following, the text mainly speaks about the foundation of this change of state (lines 159–60), which is nonconceptual wisdom. In terms of the path, bodhisattvas cultivate and engage in this wisdom through (a) relinquishing the four progressively more subtle mistaken conceptions about factors to be relinquished, their remedies, suchness, and realization (lines 171–79); | In the following, the text mainly speaks about the foundation of this change of state (lines 159–60), which is nonconceptual wisdom. In terms of the path, bodhisattvas cultivate and engage in this wisdom through (a) relinquishing the four progressively more subtle mistaken conceptions about factors to be relinquished, their remedies, suchness, and realization (lines 171–79);<ref>These four are found in the ''Avikalpapraveśadhāraṇī'' (D142), which says that bodhisattvas have to gradually relinquish all four of these conceptions in order to enter the sphere of nonconceptuality. Rangjung Dorje seemed to consider the ''Avikalpapraveśadhāraṇī'' as important, since he composed a (now lost) synopsis of it and also refers to these four conceptions in his OED and DSC (for details, see there as well as NTC and NYC).</ref> (b) understanding that, by virtue of being ignorant about suchness, the delusive appearance of actually nonexistent false imagination and duality out of the ālaya-consciousness prevents the appearance of the nature of phenomena, and that the latter appears, once the former two cease to appear (lines 252–63); and (c) cultivating the above-mentioned four yogic practices (lines 180–85 and 264–75). The basic characteristics of nonconceptual wisdom are described as threefold (lines 186–204). Its characteristic of being grounded in the nature of phenomena means that it is nondual and inexpressible. Its characteristic of nonappearance means that duality, designations, sense faculties, objects, cognitions, and the outer world do not appear for it. Its characteristic of appearance means that, during meditative equipoise, all phenomena appear equal to space, while, during subsequent attainment, all conditioned phenomena appear like illusions. Nonconceptual wisdom is further characterized through excluding its being mistaken for five other states, such as its being nothing but the sheer absence of any mental engagement (such as deep sleep); its possessing five excellencies; and its five functions (223–46). Finally, the text presents four disadvantages, if there were no such change of state; four advantages, since it exists; and three examples of the fleeting nature of the adventitious stains and the unchanging basis of the change of state―the nature of phenomena (lines 293–307). The Third Karmapa's commentary on these examples explains: | ||
<blockquote>For example, space is nothing but pure by nature. Therefore, by virtue of certain conditions (such as fog or mist) in the world, one can observe statements such as, "The sky is not pure" and, "It is pure," [when] it is clear and free [from these conditions]. However, it is not suitable to claim such because of a change of the nature of space. Its own nature being pure, empty, and unconditioned, it is indeed not suitable that it either becomes pure by virtue of itself or becomes pure by virtue of something else. Still, mistaken minds that connect mere conventional terms to it cling to space as being pure and impure, [but] this is nothing but an error. Likewise, though it may appear as if the naturally pure nature of phenomena―the perfect [nature]―has become free from the fog and mist of conceptions, it is not asserted that this perfect [nature] has changed―it is absolutely without any arising or ceasing in terms of itself, others, both, or neither. In the same way, the fact of gold remaining in its excellent state is not changed by stains, and the fact of water remaining clear and moist is not changed in its nature, even if it becomes associated with sullying factors, such as silt. Likewise, all that happens to the unmistaken path and the pure dharmas is that they just become associated with stains and sullying factors through the conceptions of ignorance, but it is not asserted that these uncontaminated dharmas [―the path and the pure dharmas entailed by cessation―] change. Therefore, naturally luminous stainlessness is unconditioned and changeless. Thus, though the nature of phenomena is referred to by this term "fundamental change of state," it is also called "permanent."</blockquote> | <blockquote>For example, space is nothing but pure by nature. Therefore, by virtue of certain conditions (such as fog or mist) in the world, one can observe statements such as, "The sky is not pure" and, "It is pure," [when] it is clear and free [from these conditions]. However, it is not suitable to claim such because of a change of the nature of space. Its own nature being pure, empty, and unconditioned, it is indeed not suitable that it either becomes pure by virtue of itself or becomes pure by virtue of something else. Still, mistaken minds that connect mere conventional terms to it cling to space as being pure and impure, [but] this is nothing but an error. Likewise, though it may appear as if the naturally pure nature of phenomena―the perfect [nature]―has become free from the fog and mist of conceptions, it is not asserted that this perfect [nature] has changed―it is absolutely without any arising or ceasing in terms of itself, others, both, or neither. In the same way, the fact of gold remaining in its excellent state is not changed by stains, and the fact of water remaining clear and moist is not changed in its nature, even if it becomes associated with sullying factors, such as silt. Likewise, all that happens to the unmistaken path and the pure dharmas is that they just become associated with stains and sullying factors through the conceptions of ignorance, but it is not asserted that these uncontaminated dharmas [―the path and the pure dharmas entailed by cessation―] change. Therefore, naturally luminous stainlessness is unconditioned and changeless. Thus, though the nature of phenomena is referred to by this term "fundamental change of state," it is also called "permanent."<ref>OED, pp. 610–11. For more details, see the translation of the excerpts from OED below.</ref></blockquote> | ||
All of this underlines that there is no change of state in nature or substance, but only a revelation of the way things actually have always been, once the delusion of what is projected onto this is seen through. Also, nonconceptual wisdom as both the underlying basis and the result of this change of state is clearly described in terms of the dynamics of an enlightened mind, and not as sheer emptiness or an inert state. Thus, as far as the notion of "change of state" refers to this process of uncovering mind's fundamental nature, even when it is sometimes described in Buddhist texts as if there were a transformation of one "thing" into another "thing," or of something impure (such as the skandhas or mental afflictions) into something pure (such as the pure skandhas or wisdoms), this is just a conventional or expedient way of teaching. The Eighth Karmapa's commentary on the ''Abhisamayālaṃkāra'' says: | All of this underlines that there is no change of state in nature or substance, but only a revelation of the way things actually have always been, once the delusion of what is projected onto this is seen through. Also, nonconceptual wisdom as both the underlying basis and the result of this change of state is clearly described in terms of the dynamics of an enlightened mind, and not as sheer emptiness or an inert state. Thus, as far as the notion of "change of state" refers to this process of uncovering mind's fundamental nature, even when it is sometimes described in Buddhist texts as if there were a transformation of one "thing" into another "thing," or of something impure (such as the skandhas or mental afflictions) into something pure (such as the pure skandhas or wisdoms), this is just a conventional or expedient way of teaching. The Eighth Karmapa's commentary on the ''Abhisamayālaṃkāra'' says: | ||
<blockquote>Those present-day followers of [Mahā]mudrā whose confusion is even a hundred thousand times bigger than this exclaim, "Through refining the ālaya-consciousness into something pure, it turns into the result of mirrorlike wisdom." This is not justified for the following reasons. Something like this does not appear in any of the traditions of the mahāyāna, and what does not appear [there also] does not appear in the sense of something that is obtained through reasoning. A presentation of the ālaya-consciousness as the cause and mirrorlike wisdom as its result is not something that is obtained through reasoning. Rather, with respect to the mode of being of causes and results in terms of [such] causes and results in the abhidharma that actually fulfill these | <blockquote>Those present-day followers of [Mahā]mudrā whose confusion is even a hundred thousand times bigger than this exclaim, "Through refining the ālaya-consciousness into something pure, it turns into the result of mirrorlike wisdom." This is not justified for the following reasons. Something like this does not appear in any of the traditions of the mahāyāna, and what does not appear [there also] does not appear in the sense of something that is obtained through reasoning. A presentation of the ālaya-consciousness as the cause and mirrorlike wisdom as its result is not something that is obtained through reasoning. Rather, with respect to the mode of being of causes and results in terms of [such] causes and results in the abhidharma that actually fulfill these functions<ref>That means being actual effective causes and results, and not just nominal ones.</ref> (that is, what produces and what is produced), the ālaya-consciousness and mirrorlike wisdom are not adequate as a cause and a result that fully qualify as such. Also, since the very nature of the ālaya-consciousness is [nothing but] the adventitious stains, it is presented as impure. No matter how it may be refined by something else, it will not turn into something pure. It is not possible within the sphere of knowable objects that something impure turns into something pure, or that something pure turns into something impure.<ref>JNS, vol. 1, p. 210.</ref></blockquote> | ||
To highlight the different perspectives of the notion of change of state, Asaṅga's ''Abhidharmasamucchaya'' speaks of three kinds of change of state―(1) the change of state of mind upon the attainment of the path of nonlearning; (2) the change of state of the path; and (3) the change of state of the impregnations of negative tendencies. Sthiramati's | To highlight the different perspectives of the notion of change of state, Asaṅga's ''Abhidharmasamucchaya''<ref>D4049, fol. 100a.7–100b.1.</ref> speaks of three kinds of change of state―(1) the change of state of mind upon the attainment of the path of nonlearning; (2) the change of state of the path; and (3) the change of state of the impregnations of negative tendencies. Sthiramati's commentary<ref>D4054, fol. 231a.6–231b.2. See also Sthiramati's comments on ''Mahāyānasūtrālaṃkāra'' IX.56 below.</ref> explains that (1) refers to the naturally luminous mind that is the nature of phenomena having become free from all adventitious afflictions without exception. This is also called "the change of state of suchness." (2) means that, once clear realization occurs on the mundane path, it has become the supramundane path. The latter is also called "the path of learning" because there still remain tasks to be accomplished. Once all antagonistic factors are eliminated through being free from attachment to the three realms, this is presented as the perfectly complete change of the state that is the nature of this path. (3) means the ālaya-consciousness being free from even the most subtle latent tendencies of all afflictions. | ||
The tenth chapter of the ''Mahāyānasaṃgraha'' explains the change of state of the five skandhas as follows: | The tenth chapter of the ''Mahāyānasaṃgraha'' explains the change of state of the five skandhas as follows: | ||
<blockquote>Through how many kinds of masteries is the mastery of the dharmakāya attained? In brief, mastery is attained through five kinds: (1) Through the change of state of the skandha of form, mastery over [pure buddha] realms, kāyas, the excellent major and minor marks, infinite voices, and the invisible mark on the crown of the head [is attained]. (2) Through the change of state of the skandha of feeling, mastery over infinite and vast blissful states without wrongdoing [is attained]. (3) Through the change of state of the skandha of discrimination, mastery over the teachings [is attained] through all groups of words, groups of phrases, and groups of letters. (4) Through the change of state of the skandha of formation, mastery over creation, transformation, gathering retinues, and gathering the immaculate dharmas [is attained]. (5) Through the change of state of the skandha of consciousness, mastery over mirrorlike [wisdom], [the wisdom of] equality, discriminating [wisdom], and all-accomplishing [wisdom] is attained.</blockquote> | <blockquote>Through how many kinds of masteries is the mastery of the dharmakāya attained? In brief, mastery is attained through five kinds: (1) Through the change of state of the skandha of form, mastery over [pure buddha] realms, kāyas, the excellent major and minor marks, infinite voices, and the invisible mark on the crown of the head [is attained]. (2) Through the change of state of the skandha of feeling, mastery over infinite and vast blissful states without wrongdoing [is attained]. (3) Through the change of state of the skandha of discrimination, mastery over the teachings [is attained] through all groups of words, groups of phrases, and groups of letters. (4) Through the change of state of the skandha of formation, mastery over creation, transformation, gathering retinues, and gathering the immaculate dharmas [is attained]. (5) Through the change of state of the skandha of consciousness, mastery over mirrorlike [wisdom], [the wisdom of] equality, discriminating [wisdom], and all-accomplishing [wisdom] is attained.<ref>X.5 (D4048, fol. 38a.4–8).</ref></blockquote> | ||
In his commentary on ''Mahāyānasūtrālaṃkāra'' IX.12–17, | In his commentary on ''Mahāyānasūtrālaṃkāra'' IX.12–17, Sthiramati<ref>D4034, fol. 113b.1–2.</ref> says that "state" in this context refers to the five skandhas, while "change" means that the dharmadhātu has become pure and has also become nonconceptual wisdom by virtue of the relinquishment of the afflictive and cognitive obscurations contained in these skandhas (for details, see below). In slightly different terms, ''Mahāyānasūtrālaṃkāra'' IX.41–47 also describes the various changes of state of the skandhas (primarily that of consciousness). Verse IX.48 concludes that the facets of such changes are in fact innumerable, but that all of them occur within the changeless and ever-pure dharmadhātu. | ||
<blockquote>Thus, infinite masteries are asserted<br>In infinite changes of state<br>By virtue of the inconceivable all-accomplishment<br>Within the stainless foundation of the buddhas.</blockquote> | <blockquote>Thus, infinite masteries are asserted<br>In infinite changes of state<br>By virtue of the inconceivable all-accomplishment<br>Within the stainless foundation of the buddhas.</blockquote> | ||
In sum, all these changes of state entail both a negative (relinquishment) and a positive aspect (attainment, purity), thus usually designating both a process and its result (cause and effect). By keeping in mind that the term "change of state" is used in Yogācāra texts sometimes to refer to the first and sometimes to the second aspect, seeming contradictions in differing ways of describing or applying this term are resolved. In other words, "state" may either refer to the ālaya-consciousness (or all eight consciousnesses, or adventitious stains) as that which changes from the perspective of the path. Or, it may be understood as nonconceptual wisdom, the Tathāgata heart, or the dharmadhātu as the very state within which any of the above "changes" take place, but which remains changeless itself.<ref>Note that the Yogācāra literature in fact sometimes employs two terms―''āśrayapāravṛtti'' (lit. "change of state into something else") versus ''āṣrayaparivṛtti''―as referring to the former and the latter aspects above, respectively. However, the use of these two terms in the texts is not consistent in this way. Ultimately, both come down to the same, basically indicating two sides of the same process.</ref> As for "change," again, even in terms of the eight consciousnesses or adventitious stains, there is no real change, since all of them are always explained to be delusive and illusionlike, and thus actually nonexistent in the first place―the only "change" being the realization of exactly this fact. Thus, there is no change in terms of the object, but in terms of the realizing subject, which again happens only from the perspective of the (seemingly) evolving wisdom of the path, but not in terms of the fundamentally unchanging nature of nonconceptual wisdom. Thus, at any given time on the path, there is never any change in substance or nature (both on the side of what is to be relinquished and the side of what is to be attained)―all that happens is a cognitive change, or a change in one's outlook on oneself and the world. | |||
These two aspects also represent the two reasons why, from the perspective of the path, any change of state is possible at all. First, what seems to "change" (the adventitious stains) can appear so precisely because it is merely an unreal and deceiving mental construct in the first place. Secondly, these fictitious mental projections are only superimposed onto, and occur nowhere else than within, the undeceiving ground of true reality, which is their actual nature, just to be revealed. In other words, though sentient beings' delusional seeming reality in the form of the imaginary and other-dependent natures has no beginning, for individual beings, it can end. On the other hand, ultimate reality―the perfect nature―has neither beginning nor end. | These two aspects also represent the two reasons why, from the perspective of the path, any change of state is possible at all. First, what seems to "change" (the adventitious stains) can appear so precisely because it is merely an unreal and deceiving mental construct in the first place. Secondly, these fictitious mental projections are only superimposed onto, and occur nowhere else than within, the undeceiving ground of true reality, which is their actual nature, just to be revealed. In other words, though sentient beings' delusional seeming reality in the form of the imaginary and other-dependent natures has no beginning, for individual beings, it can end. On the other hand, ultimate reality―the perfect nature―has neither beginning nor end. | ||
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The ''Bhāṣya'' comments: | The ''Bhāṣya'' comments: | ||
<blockquote>Therefore, buddhahood is not said to be existent, because its characteristic is the nonexistence of persons and phenomena, and that is its nature. Nor is buddhahood said to be nonexistent, because its characteristic of being suchness exists. . . . The subsiding of heat and blurred vision is not existent, because its characteristic is the nonexistence of heat and blurred vision. Nor is it nonexistent, because it exists through the characteristic of having subsided. Likewise, the subsiding of attachment and ignorance (which resemble heat and blurred vision) in the mind and wisdom of buddhas is not said to be existent, since it consists of their nonexistence. Nor is it nonexistent, since the liberations of mind and prajñā exist through their respective characteristics of being liberated.</blockquote> | <blockquote>Therefore, buddhahood is not said to be existent, because its characteristic is the nonexistence of persons and phenomena, and that is its nature. Nor is buddhahood said to be nonexistent, because its characteristic of being suchness exists. . . . The subsiding of heat and blurred vision is not existent, because its characteristic is the nonexistence of heat and blurred vision. Nor is it nonexistent, because it exists through the characteristic of having subsided. Likewise, the subsiding of attachment and ignorance (which resemble heat and blurred vision) in the mind and wisdom of buddhas is not said to be existent, since it consists of their nonexistence. Nor is it nonexistent, since the liberations of mind and prajñā exist through their respective characteristics of being liberated.<ref>Limaye 1992, 116–17.</ref></blockquote> | ||
In other words, heat and blurred vision do not exist any more, but the iron (characterized by its natural temperature and hardness) and clear eyesight still exist and function accordingly. Likewise, in buddhahood, ordinary states of mind (the eight collections of consciousness) have subsided, while the five wisdoms operate freely. Sthiramati adds that if the state of the visual disorder of blurred vision having subsided were absolutely nonexistent, then also the eye would not exist and could thus not perform the function of seeing clearly (the same goes for cool iron and a body free from illness functioning properly). Thus, the function of clear eyesight arises by virtue of blurred vision not existing. Likewise, in buddhahood, the afflictions and ignorance do not exist, but the liberation of mind (freedom from the afflictions―nirvāṇa) and prajñā (freedom from ignorance―omniscient wisdom) exist. The first liberation refers to being liberated from the afflictions to be relinquished through the paths of seeing and familiarization, which arises from the lack of attachment. The liberation of prajñā means realizing, just as it is, that the liberation of mind actually is liberation, which arises from the lack of ignorance. In addition, the characteristic of the joy of being free from attachment and ignorance is not nonexistent either. In brief, buddhahood is not just some indifferent state of lacking some things and seeing others, but it is the most fundamental freedom and insight that can possibly be experienced, which is naturally immensely joyful. | In other words, heat and blurred vision do not exist any more, but the iron (characterized by its natural temperature and hardness) and clear eyesight still exist and function accordingly. Likewise, in buddhahood, ordinary states of mind (the eight collections of consciousness) have subsided, while the five wisdoms operate freely. Sthiramati adds that if the state of the visual disorder of blurred vision having subsided were absolutely nonexistent, then also the eye would not exist and could thus not perform the function of seeing clearly (the same goes for cool iron and a body free from illness functioning properly). Thus, the function of clear eyesight arises by virtue of blurred vision not existing. Likewise, in buddhahood, the afflictions and ignorance do not exist, but the liberation of mind (freedom from the afflictions―nirvāṇa) and prajñā (freedom from ignorance―omniscient wisdom) exist. The first liberation refers to being liberated from the afflictions to be relinquished through the paths of seeing and familiarization,<ref>Throughout, the reason for using "familiarization" instead of the―at least in popular western Buddhist literature―more familiar word "meditation" is that, in Buddhism, both the Sanskrit ''bhāvanā'' and the Tibetan ''sgom pa'' mostly mean "familiarizing with," mentally "cultivating," or "enhancing" something, either some certainty gained through prior reflection or a direct insight into true reality. Thus, this process can be either conceptual or nonconceptual. However, it should be noted that the original meaning of "meditation" is just "reflection" (Lat. meditatio, meditare), which is clearly conceptual, while the original meaning of the term "contemplation" (Lat. contemplatio, contemplare) is "viewing" or "looking" at something in a settled state of mind (possibly being either conceptual or nonconceptual). Also, as for compassion and other virtuous mental states, the point is not really to meditate on them as some more or less abstract object or in a conceptual way, but to cultivate and familiarize with them as integral constituents of one's mind. Of course, this is even more obvious in the case of mind's ultimate true nature (of which it is invariably said that it cannot be meditated on anyway, but one can definitely familiarize oneself with it). Likewise, the texts often speak about cultivating or familiarizing with a path, ''śamatha'', or ''vipaśyanā'', and it obviously makes no sense to say "meditating on a path," and even less to say "meditating on ''śamatha'' or ''vipaśyanā''." As for the Sanskrit term bhāvanā, it generally refers to an act of producing, manifesting, or promoting. Specifically, it means imagining, forming in the mind, occupying one's imagination with or directing one's thoughts to something. In this sense, the word can also refer to reflection, meditation, or contemplation (thus, depending on the context and to follow common consensus, I sometimes use "meditation" too). The term can also mean the application of perfumes and the like, or saturating or steeping any powder with fluid. Thus, similar to the process of a scent fully pervading a cloth or the like and actually becoming inseparable from it, "cultivation" or "familarization" in this sense may be seen as "perfuming" the mind stream with liberating insights.</ref> which arises from the lack of attachment. The liberation of prajñā means realizing, just as it is, that the liberation of mind actually is liberation, which arises from the lack of ignorance. In addition, the characteristic of the joy of being free from attachment and ignorance is not nonexistent either.<ref>D4034, fol. 120b.1–121a.1</ref> In brief, buddhahood is not just some indifferent state of lacking some things and seeing others, but it is the most fundamental freedom and insight that can possibly be experienced, which is naturally immensely joyful. | ||
Thus, realizing buddhahood means nothing but to recognize the true nature of the mind, which can never be altered through its opposites, such as mistakenness and afflictions. Once the latter are seen through and recognized as adventitious illusory phenomena, mind will not revert to them. In other words, unlike water being reheatable over and again, once the nature of the mind is known for what it is, it is impossible to unknow it. As Dharmakīrti says in ''Pramāṇavārttika'' II.210cd–211ab: | Thus, realizing buddhahood means nothing but to recognize the true nature of the mind, which can never be altered through its opposites, such as mistakenness and afflictions. Once the latter are seen through and recognized as adventitious illusory phenomena, mind will not revert to them. In other words, unlike water being reheatable over and again, once the nature of the mind is known for what it is, it is impossible to unknow it. As Dharmakīrti says in ''Pramāṇavārttika'' II.210cd–211ab: | ||
<blockquote>Having the nature of being free from harm<br>And being actual reality, it is not reversed</blockquote> | <blockquote>Having the nature of being free from harm<br>And being actual reality, it is not reversed</blockquote> | ||
<blockquote>Through its opposites, even with effort,<br>Since mind adheres to this side that is its [nature].</blockquote> | <blockquote>Through its opposites, even with effort,<br>Since mind adheres to this side that is its [nature].<ref>For more details on "change of state," see the translation of OED below.</ref></blockquote> | ||
====Mind's | ====Mind's Awakening==== | ||
It should be noted at the outset that, fundamentally, both Yogācāras and Mādhyamikas agree that all descriptions of buddhahood (subject) or ultimate reality (object) are by definition incomplete, relative, and ultimately false, since it lies completely beyond the scope of words, thoughts, and dualistic perceptions. As ''Mahāyānasūtrālaṃkāra'' IX.36 says: | It should be noted at the outset that, fundamentally, both Yogācāras and Mādhyamikas agree that all descriptions of buddhahood (subject) or ultimate reality (object) are by definition incomplete, relative, and ultimately false, since it lies completely beyond the scope of words, thoughts, and dualistic perceptions. As ''Mahāyānasūtrālaṃkāra'' IX.36 says: | ||
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<blockquote>The profundity of the buddhas<br>In terms of their characteristics, state, and activity<br>Within the stainless dharmadhātu<br>Is said to be but a colorful painting in the sky.</blockquote> | <blockquote>The profundity of the buddhas<br>In terms of their characteristics, state, and activity<br>Within the stainless dharmadhātu<br>Is said to be but a colorful painting in the sky.</blockquote> | ||
Thus, Mādhyamikas usually refrain from saying much, if anything, about this topic. On the other hand, the Yogācāra approach is twofold. Just like the Mādhyamikas, the Yogācāras point out, as Vasubandhu and Sthiramati comment here, that the uncontaminated dharmadhātu is completely free from reference points, so that any teachings by the Buddha on the varieties of its profundity resemble painting space with colors. However, the Yogācāras also acknowledge the pedagogical need for painting this colorful picture anyway, to be inspired by it, and also to inspire others, thus using it as an expedient means to facilitate progressing on the path, until what is painted in an illusory manner is nevertheless directly experienced. Accordingly, Sthiramati comments that, of course, it is difficult to paint space with colors, but if some very skilled person actually manages to do so, it is quite amazing. Similarly, the uncontaminated dhātu is the dharma that is to be personally experienced by the wisdom of the noble ones. As it is inexpressible in words, the Tathāgata's putting it in words by way of the threefold profundity in terms of characteristics, state, and activity is indeed a difficult task and something quite amazing to do. Still, it can be accomplished by virtue of the Buddha's skill and the dharmadhātu’s existing in all beings. Thus, the next verse says: | Thus, Mādhyamikas usually refrain from saying much, if anything, about this topic. On the other hand, the Yogācāra approach is twofold. Just like the Mādhyamikas, the Yogācāras point out, as Vasubandhu and Sthiramati comment here, that the uncontaminated dharmadhātu is completely free from reference points, so that any teachings by the Buddha on the varieties of its profundity resemble painting space with colors.<ref>Limaye ed. p. 121; D4034, fol. 124a.2–5.</ref> However, the Yogācāras also acknowledge the pedagogical need for painting this colorful picture anyway, to be inspired by it, and also to inspire others, thus using it as an expedient means to facilitate progressing on the path, until what is painted in an illusory manner is nevertheless directly experienced. Accordingly, Sthiramati comments that, of course, it is difficult to paint space with colors, but if some very skilled person actually manages to do so, it is quite amazing. Similarly, the uncontaminated dhātu is the dharma that is to be personally experienced by the wisdom of the noble ones. As it is inexpressible in words, the Tathāgata's putting it in words by way of the threefold profundity in terms of characteristics, state, and activity is indeed a difficult task and something quite amazing to do. Still, it can be accomplished by virtue of the Buddha's skill and the dharmadhātu’s existing in all beings. Thus, the next verse says: | ||
<blockquote>Though not being different in all of them,<br>Suchness has become pure.<br>Therefore, it is the Tathāgata,<br>And all beings possess its Heart.</blockquote> | <blockquote>Though not being different in all of them,<br>Suchness has become pure.<br>Therefore, it is the Tathāgata,<br>And all beings possess its Heart.</blockquote> | ||
Sthiramati says that suchness refers to the nature of the two kinds of identitylessness in terms of persons and phenomena, which pervade all entities. The personal and phenomenal identitylessness that exists in ordinary beings and the personal and phenomenal identitylessness that exists in the noble ones are not different. It is only by virtue of this suchness having become pure that it is called "Tathāgata." Though suchness exists in everything, once the two kinds of identitylessness have become free from the adventitious afflictive and cognitive obstructions, they are pure, which is called "Tathāgata." Thus, because suchness exists in sentient beings, they are all said to have the Tathāgata heart. | Sthiramati says that suchness refers to the nature of the two kinds of identitylessness in terms of persons and phenomena, which pervade all entities. The personal and phenomenal identitylessness that exists in ordinary beings and the personal and phenomenal identitylessness that exists in the noble ones are not different. It is only by virtue of this suchness having become pure that it is called "Tathāgata." Though suchness exists in everything, once the two kinds of identitylessness have become free from the adventitious afflictive and cognitive obstructions, they are pure, which is called "Tathāgata." Thus, because suchness exists in sentient beings, they are all said to have the Tathāgata heart.<ref>D4034, fol. 124a.5–124b.2. Vasubandhu's very brief comment on this agrees, saying that, since suchness is the same in all beings and a Tathāgata has the nature of pure suchness, all beings are said to have the Tathāgata heart (Limaye 1992, 122). This conforms to his ''Mahāyānasaṃgrahabhāṣya'' (P5551, fol. 180a.6–7) on "natural purity" in ''Mahāyānasaṃgraha'' II.26 above, which says that, inasmuch as this natural purity exists as suchness, it exists in all sentient beings as their general characteristic. Therefore, it is said that all phenomena (!) are endowed with the Tathāgata heart. Asvabhāva's ''Ṭīkā'' is silent on ''Mahāyānasūtrālaṃkāra'' IX.37, but his ''Mahāyānasaṃgrahopanibandhana'' (D4051, fols. 230b.7–231a.1) on II.26 follows Vasubandhu, saying that natural purity is the actual true nature of ordinary beings, which means that suchness never changes into anything else, and therefore is the general characteristic of all phenomena. Thus, it is said that all sentient beings possess the Tathāgata heart. Later (D4051, fol. 246b.4), Asvabhāva's text comments on bodhisattvas on the first bhūmi attaining an equal mind with regard to all beings (III.11) by saying that they see all beings as equality in the sense of their identitylessness, which is why the scriptures say that all beings have the Tathāgata heart. Also, Bandhuprabha's ''Buddhabhūmyupadeśa'' (Keenan 2002, 48 and 103) says that the teachings on buddha nature refer to the pure dharmadhātu being present in the mind streams of all sentient beings. However, these teachings only refer to those beings who (among the five kinds of disposition) possess the buddha disposition. They were given only as skillful means, referring only to a small part of sentient beings, and in order to guide those of indeterminate disposition to swiftly enter the mahāyāna. Note that most of this is remarkably identical with certain Madhyamaka explanations (particularly the one found in the Tibetan Gelugpa school) of what buddha nature is. Coming from several Yogācāras, this evidences that at least some followers of this tradition did not explain ''tathāgatagarbha'' as the ''Uttaratantra'' and its commentaries do, but simply as "natural purity" in the sense of suchness being the same in all beings. One reason may be that the above commentators, in line with the ''Mahāyānasūtrālaṃkāra's'' many verses on buddhahood, ''dharmadhātu'', and suchness being free from reference points (such as IX.36 above; for more, see below), did not want to provide any ground for reification on the level of ultimate reality. Another reason may lie in certain Yogācāras explaining that being "one who lacks the disposition" (''agotraka'') means to absolutely never attain nirvāṇa (see below). However, as evidenced in some of the passages quoted earlier, the same masters also refer to mind's luminous nature being obscured only by adventitious stains, and emptiness being both empty and naturally luminous at the time of sentient beings as well as at the time of the noble ones. Also, later in his commentary (D4034, fol. 196a.5–196b.1), Sthiramati states that it is untenable to say that only one among all the innumerable sentient beings who are endowed with the disposition to become a buddha will become a buddha, while the others will not. In fact, everybody who has gathered the two accumulations of merit and wisdom will become a buddha. Interestingly, ''Mahāyānasūtrālaṃkāra'' IX.37 is also quoted in Asaṅga's ''Ratnagotravibhāgavyākhyā'' (J 71.16–17) in the context of saying that the suchness of the Tathāgatas is the ''tathāgatagarbha'' of sentient beings, which is typically and explicitly equated with the natural purity and luminosity of mind being obscured only by adventitious stains.</ref> | ||
In general, buddhahood is described as both excellent relinquishment and realization (wisdom). Thus, in terms of the path, there is not only something to be relinquished (all reference points as per the Mādhyamikas, or the duality of apprehender and apprehended as per the Yogācāras), but also something to be cultivated (the yogic valid perceptions of meditative equipoise and subsequent attainment), which eventually results in the culmination of the nondual nonconceptual wisdom of a buddha. It is precisely because this nonconceptual wisdom (or dharmadhātu, or buddha nature) is the fundamental ground for all activities on the Buddhist path toward its (re-)discovery that the sūtras, tantras, and the Yogācāras describe it not only in purely negative terms. | In general, buddhahood is described as both excellent relinquishment and realization (wisdom). Thus, in terms of the path, there is not only something to be relinquished (all reference points as per the Mādhyamikas, or the duality of apprehender and apprehended as per the Yogācāras),<ref>Some people say that the freedom from apprehender and apprehended is less encompassing and profound than twofold identitylessness. However, the freedom from apprehender and apprehended corresponds exactly to twofold identitylessness, since all possible objects and subjects in terms of both persons and phenomena are included in the former as well. Moreover, the relinquishment of obscurations in terms of apprehender and apprehended is also extensively discussed in both the prajñāpāramitā sūtras and the ''Abhisamayālaṃkāra''. Technically speaking, in the latter's detailed descriptions of many different levels of progressively more subtle mistaken conceptions about apprehender and apprehended to be relinquished on the paths of preparation, seeing, and familiarization, respectively, these levels comprise all cognitive obscurations, but implicitly include the afflictive obscurations too.</ref> but also something to be cultivated (the yogic valid perceptions of meditative equipoise and subsequent attainment), which eventually results in the culmination of the nondual nonconceptual wisdom of a buddha. It is precisely because this nonconceptual wisdom (or dharmadhātu, or buddha nature) is the fundamental ground for all activities on the Buddhist path toward its (re-)discovery that the sūtras, tantras, and the Yogācāras describe it not only in purely negative terms. | ||
The classical Yogācāra "sky painting" of buddhahood (which greatly accords with the ''Buddhabhūmisūtra'') is chapter 9 of the ''Mahāyānasūtrālaṃkāra'', which begins with two verses on buddhahood being omniscience: | The classical Yogācāra "sky painting" of buddhahood (which greatly accords with the ''Buddhabhūmisūtra'') is chapter 9 of the ''Mahāyānasūtrālaṃkāra'', which begins with two verses on buddhahood being omniscience: | ||
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<blockquote>The knowledge of all aspects is attained―<br>Immaculateness in terms of all obscurations.<br>Buddhahood is illustrated<br>By an opened jewel casket.</blockquote> | <blockquote>The knowledge of all aspects is attained―<br>Immaculateness in terms of all obscurations.<br>Buddhahood is illustrated<br>By an opened jewel casket.</blockquote> | ||
Sthiramati's commentary says that it is the four wisdoms (such as mirrorlike wisdom) and the dharmadhātu that are called "buddhahood," and buddhahood is in turn referred to as "omniscience." Following Vasubandhu, Sthiramati continues by saying that buddhahood is taught here through three points: (1) Full realization is illustrated by the innumerable hardships undergone by bodhisattvas for the sake of other beings (such as giving away their possessions and even their bodies); their infinite accumulations of virtue (such as the six pāramitās, the ten bhūmis, and the thirty-seven dharmas concordant with enlightenment); the innumerable eons (three or more) of practicing bodhisattva conduct; and the innumerable afflictive and cognitive obscurations that are overcome in this process. (2) The nature of buddhahood is the attainment of excellent relinquishment (being immaculate in terms of being free from all obscurations) and the attainment of excellent wisdom. The latter is called "knowledge of all aspects" by virtue of unmistakenly knowing [all phenomena] to be impermanent, suffering, empty, and identityless, just as they are. It is "omniscience" by virtue of knowing all phenomena, such as skandhas and dhātus, without exception. (3) The example for buddhahood is an opened casket of very powerful and variegated wish-fulfilling jewels―once the covers of the afflictive and cognitive obscurations have been removed, the unique qualities of buddhahood (such as the ten powers and the four fearlessnesses) manifest. Thus, verses IX.4–5 speak about buddhahood being characterized by nonduality and power. | Sthiramati's commentary<ref>If not noted otherwise, the following comments on the select verses from the ninth chapter of the ''Mahāyānasūtrālaṃkāra'' are all excerpts from Sthiramati's commentary (D4034, fols. 106a.6–144b.7), which usually follows, but often greatly elaborates on, Vasubandhu's ''Bhāṣya''.</ref> says that it is the four wisdoms (such as mirrorlike wisdom) and the dharmadhātu that are called "buddhahood," and buddhahood is in turn referred to as "omniscience." Following Vasubandhu, Sthiramati continues by saying that buddhahood is taught here through three points: (1) Full realization is illustrated by the innumerable hardships undergone by bodhisattvas for the sake of other beings (such as giving away their possessions and even their bodies); their infinite accumulations of virtue (such as the six pāramitās, the ten bhūmis, and the thirty-seven dharmas concordant with enlightenment);<ref>These consist of seven sets of practices: (1) the four applications of mindfulness (Skt. catuḥ smṛtyupasthāna, Tib. dran pa nye bar bzhag pa bzhi), (2) the four correct exertions (Skt. catvāri samyakprahāṇāni, Tib. yang dag spong ba bzhi), (3) the four limbs of miraculous powers (Skt. catvāra ṛddhipādāḥ, Tib. rdzu 'phrul gyi rkang pa bzhi), (4) the five faculties (Skt. pañcendriyāṇi, Tib. dbang po lnga), (5) the five powers (Skt. pañcabalāni, Tib. stobs lnga), (6) the seven branches of enlightenment (Skt. saptasaṃbodhyaṅgāni, Tib. byang chub kyi yan lag bdun), and (7) the eightfold path of the noble ones (Skt. āryāṣṭāṅgamārga, Tib. 'phags pa'i lam yan lag brgyad). In the mahāyāna, sets (1)–(3) make up the lesser, medium, and greater levels of the path of accumulation; (4)–(5) respectively correspond to the first two (heat and peak) and the second two (poised readiness and supreme dharma) of the four levels of the path of preparation; (6) is equivalent to the path of seeing; and (7) represents the path of familiarization.</ref> the innumerable eons (three or more) of practicing bodhisattva conduct; and the innumerable afflictive and cognitive obscurations that are overcome in this process. (2) The nature of buddhahood is the attainment of excellent relinquishment (being immaculate in terms of being free from all obscurations) and the attainment of excellent wisdom. The latter is called "knowledge of all aspects" by virtue of unmistakenly knowing [all phenomena] to be impermanent, suffering, empty, and identityless, just as they are. It is "omniscience" by virtue of knowing all phenomena, such as skandhas and dhātus, without exception.<ref>These two kinds of knowing represent the two buddha wisdoms of knowing suchness and variety. Elsewhere (D4034, tsi, fol. 231a.7–231b.2), Sthiramati comments that "omniscience" refers to knowing the imaginary nature, that is, knowing that all phenomena that are imagined as apprehender and apprehended are like horns of a rabbit and lack characteristics. "Knowing all referents without exception" means to know the entire seeming reality―knowable objects such as skandhas, dhātus, āyatanas, contaminated phenomena, and uncontaminated phenomena.</ref> (3) The example for buddhahood is an opened casket of very powerful and variegated wish-fulfilling jewels―once the covers of the afflictive and cognitive obscurations have been removed, the unique qualities of buddhahood (such as the ten powers and the four fearlessnesses) manifest. Thus, verses IX.4–5 speak about buddhahood being characterized by nonduality and power. | ||
<blockquote>Buddhahood is all dharmas,<br>But itself is no dharma whatsoever.<br>It consists of pure dharmas,<br>But is not portrayed by them.</blockquote> | <blockquote>Buddhahood is all dharmas,<br>But itself is no dharma whatsoever.<br>It consists of pure dharmas,<br>But is not portrayed by them.</blockquote> | ||
<blockquote>By virtue of its being the cause of the jewel of the dharma,<br>It resembles a jewel mine.<br>By virtue of being the cause of the harvest of virtue,<br>It is held to resemble a cloud.</blockquote> | <blockquote>By virtue of its being the cause of the jewel of the dharma,<br>It resembles a jewel mine.<br>By virtue of being the cause of the harvest of virtue,<br>It is held to resemble a cloud.</blockquote> | ||
Sthiramati comments that buddhahood is nondual in terms of apprehender and apprehended (any subject-object duality has been relinquished) as well as existence and nonexistence. As for the latter, at the time of buddhahood, what does not exist is the imaginary characteristic of imagined apprehender and apprehended, and what does exist is the characteristic of the existence of the perfect nature. What is called "buddhahood" is the dharma that consists of personal identitylessness, phenomenal identitylessness, nonarising, and nonceasing. There are no phenomena that are not pervaded by these two kinds of identitylessness and the fact of nonarising and nonceasing. The nature of twofold identitylessness, nonarising, and nonceasing of the dharmakāya of the buddhas and the nature of these in all phenomena is in no way different. But in buddhahood, no phenomena that are characterized as being imagined by childish beings (such as apprehender, apprehended, pots, or clothes) exist. Yet buddhahood consists of pure dharmas, because (a) it is accomplished through practicing virtues such as the pāramitās, bhūmis, and the thirty-seven dharmas concordant with enlightenment, and (b) upon being accomplished, it abides as fully embodying these virtues as well as the unique buddha qualities of the ten powers and so on. Nevertheless, buddhahood is not portrayed by these pāramitās and so on, because the pāramitās that are characterized by being imagined and are observable as the three aspects of giver, recipient, and what is given do not exist by a nature of their own. These imaginary pāramitās and so on cannot be said to portray the nature of buddhahood, because buddhahood is not an imaginary phenomenon. As for buddhahood's power, it resembles a jewel mine, because it is the cause, the condition, and the foundation for the innumerable jewels of the dharma (the teachings) as well as its qualities (such as the ten powers). It resembles a cloud, since its vast, wellspoken, and inexhaustible rain of dharma brings forth the harvests of the pāramitās and such in the fields of the mind streams of those to be guided. | Sthiramati comments that buddhahood is nondual in terms of apprehender and apprehended (any subject-object duality has been relinquished) as well as existence and nonexistence. As for the latter, at the time of buddhahood, what does not exist is the imaginary characteristic of imagined apprehender and apprehended, and what does exist is the characteristic of the existence of the perfect nature. What is called "buddhahood" is the dharma that consists of personal identitylessness, phenomenal identitylessness, nonarising, and nonceasing. There are no phenomena that are not pervaded by these two kinds of identitylessness and the fact of nonarising and nonceasing. The nature of twofold identitylessness, nonarising, and nonceasing of the dharmakāya of the buddhas and the nature of these in all phenomena is in no way different. But in buddhahood, no phenomena that are characterized as being imagined by childish beings (such as apprehender, apprehended, pots, or clothes) exist. Yet buddhahood consists of pure dharmas, because (a) it is accomplished through practicing virtues such as the pāramitās, bhūmis, and the thirty-seven dharmas concordant with enlightenment, and (b) upon being accomplished, it abides as fully embodying these virtues as well as the unique buddha qualities of the ten powers and so on. Nevertheless, buddhahood is not portrayed by these pāramitās and so on, because the pāramitās that are characterized by being imagined and are observable as the three aspects of giver, recipient, and what is given do not exist by a nature of their own. These imaginary pāramitās and so on cannot be said to portray the nature of buddhahood, because buddhahood is not an imaginary phenomenon.<ref>The Bhāṣya says that the pāramitās and so on are not perfect (''apariniṣpanna'') in the sense of there being any intrinsic being of them.</ref> As for buddhahood's power, it resembles a jewel mine, because it is the cause, the condition, and the foundation for the innumerable jewels of the dharma (the teachings) as well as its qualities (such as the ten powers). It resembles a cloud, since its vast, wellspoken, and inexhaustible rain of dharma brings forth the harvests of the pāramitās and such in the fields of the mind streams of those to be guided. | ||
Verses IX.7–11 explain how, based on all this, buddhahood is the supreme refuge for all beings, and the following six verses speak about buddhahood being the "fundamental change of state." Verse IX.12 says: | Verses IX.7–11 explain how, based on all this, buddhahood is the supreme refuge for all beings, and the following six verses speak about buddhahood being the "fundamental change of state." Verse IX.12 says: | ||
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This describes the removal of the antagonistic factors of buddhahood and the remedies through which it is attained. The relinquishment of the latent tendencies of the two obscurations being "very extensive" refers to the path of supramundane wisdom from the first to the tenth bhūmi. "All kinds" means that the wisdoms on each one of these bhūmis have nine degrees in terms of lesser, medium, and great. "Wherever" refers to someone's mind in which the two obstructions have been purified through applying these remedial wisdoms, which is the meaning of "attaining the change of state." Once the two obstructions are relinquished in this way, this change of state consists of the attainment of the five dharmas (the four wisdoms and the pure dharmadhātu) as well as the unique qualities of a buddha (such as the ten powers), all of which are supreme, since śrāvakas and pratyekabuddhas do not possess them. The path of supramundane wisdom is twofold―utterly pure nonconceptual wisdom and the pure mundane wisdom of subsequent attainment, whose scope consists of all knowable objects. Utterly pure nonconceptual wisdom sees all phenomena to be empty, just as space. The pure mundane wisdom of subsequent attainment sees all entities of worldly realms in the three times as illusions and mirages. | This describes the removal of the antagonistic factors of buddhahood and the remedies through which it is attained. The relinquishment of the latent tendencies of the two obscurations being "very extensive" refers to the path of supramundane wisdom from the first to the tenth bhūmi. "All kinds" means that the wisdoms on each one of these bhūmis have nine degrees in terms of lesser, medium, and great. "Wherever" refers to someone's mind in which the two obstructions have been purified through applying these remedial wisdoms, which is the meaning of "attaining the change of state." Once the two obstructions are relinquished in this way, this change of state consists of the attainment of the five dharmas (the four wisdoms and the pure dharmadhātu) as well as the unique qualities of a buddha (such as the ten powers), all of which are supreme, since śrāvakas and pratyekabuddhas do not possess them. The path of supramundane wisdom is twofold―utterly pure nonconceptual wisdom and the pure mundane wisdom of subsequent attainment, whose scope consists of all knowable objects. Utterly pure nonconceptual wisdom sees all phenomena to be empty, just as space. The pure mundane wisdom of subsequent attainment sees all entities of worldly realms in the three times as illusions and mirages. | ||
Verse IX.14 plays on the word "change of state" by adding ten different prefixes to the Sanskrit word ''vṛtti'' in ''āśrayaparivṛtti'', most of which highlight the dynamic character of this change of state called "buddhahood." Thus, it is a "pro-change," because it is always engaged in the welfare of others―all sentient beings. It is a "super-change," since it is the best of all phenomena, superior to any mundane phenomena, and even superior to the change of state of supramundane śrāvakas. In the term "non-change-state," "state" refers to the state that is the result of change, which is a state of nonchange in the sense of the inactivity of the three causes of afflictions (that is, the presence of objects, improper mental engagement, and not having relinquished the latencies of both). It is a "counter-change," since it does not engage in afflictions or nonvirtue, and counteracts selfish actions. It is an "ongoing change," since it functions all the time (once this change of state has occurred, its operation will never decline until the end of saṃsāra) and engages in all the remedies for afflicted phenomena. It is a "dual change," because it first engages in demonstrating becoming fully enlightened and finally engages in demonstrating nirvāṇa. It is a "nondual change," because, ultimately, it neither engages in saṃsāra nor in nirvāṇā. For, by virtue of being endowed with prajñā, what is conditioned is relinquished, and by virtue of possessing compassion, what is unconditioned is relinquished. It is an "equal change," because as far as being liberated from all afflictions goes, it is equal in śrāvakas, pratyekabuddhas, and buddhas. It is a "special change," because it is superior to the change of state of the śrāvakas by virtue of the relinquishment of the cognitive obstructions and the qualities of the powers, the fearlessnesses, and so on. It is an "omnipresent change," because the three yānas engage all sentient beings in an omnipresent way. This change of state of the Tathāgata is endowed with all these supreme qualities, which are the uncontaminated dharmas, or the remedies for all afflictions. Therefore, it operates in a very vast manner. Verse IX.15 says: | Verse IX.14 plays on the word "change of state" by adding ten different prefixes to the Sanskrit word ''vṛtti'' in ''āśrayaparivṛtti'',<ref>Besides "change," ''vṛtti'' in itself has many meanings (such as "operation," "activity," "function," "mode of life or conduct," "nature," "state," "practice," and "mood") which are modulated here by the ten prefixes ''pra-, ud-, a-, ni-, ā-, dvaya-, advaya-, samā-, viśiṣṭā''-, and ''sarvagā''-.</ref> most of which highlight the dynamic character of this change of state called "buddhahood." Thus, it is a "pro-change," because it is always engaged in the welfare of others―all sentient beings. It is a "super-change," since it is the best of all phenomena, superior to any mundane phenomena, and even superior to the change of state of supramundane śrāvakas. In the term "non-change-state," "state" refers to the state that is the result of change, which is a state of nonchange in the sense of the inactivity of the three causes of afflictions (that is, the presence of objects, improper mental engagement, and not having relinquished the latencies of both). It is a "counter-change," since it does not engage in afflictions or nonvirtue, and counteracts selfish actions. It is an "ongoing change," since it functions all the time (once this change of state has occurred, its operation will never decline until the end of saṃsāra) and engages in all the remedies for afflicted phenomena. It is a "dual change," because it first engages in demonstrating becoming fully enlightened and finally engages in demonstrating nirvāṇa. It is a "nondual change," because, ultimately, it neither engages in saṃsāra nor in nirvāṇā. For, by virtue of being endowed with prajñā, what is conditioned is relinquished, and by virtue of possessing compassion, what is unconditioned is relinquished. It is an "equal change," because as far as being liberated from all afflictions goes, it is equal in śrāvakas, pratyekabuddhas, and buddhas. It is a "special change," because it is superior to the change of state of the śrāvakas by virtue of the relinquishment of the cognitive obstructions and the qualities of the powers, the fearlessnesses, and so on. It is an "omnipresent change," because the three yānas engage all sentient beings in an omnipresent way. This change of state of the Tathāgata is endowed with all these supreme qualities, which are the uncontaminated dharmas, or the remedies for all afflictions. Therefore, it operates in a very vast manner. Verse IX.15 says: | ||
<blockquote>Just as space is held to be always omnipresent,<br>Also this [buddhahood] is held to be always omnipresent.<br>Just as space is omnipresent in what has form,<br>Also this [buddhahood] is omnipresent in the hosts of beings.</blockquote> | <blockquote>Just as space is held to be always omnipresent,<br>Also this [buddhahood] is held to be always omnipresent.<br>Just as space is omnipresent in what has form,<br>Also this [buddhahood] is omnipresent in the hosts of beings.</blockquote> | ||
Just as space is omnipresent in all entities in the three times, the uncontaminated dharmadhātu exists and is omnipresent in the mind streams of all sentient beings. This is to be understood here in terms of buddhas experiencing and accepting all beings as not being different from themselves in a perfect manner. Buddhahood has the nature of the dharmadhātu, and once the characteristic of the omnipresence of the dharmadhātu is realized on the first bhūmi, a state of mind of perceiving oneself and all beings as equal is attained. Through further cultivating this throughout the remaining bhūmis, at the time of buddhahood, this all-encompassing experience is perfected. This is what is called "being omnipresent in the hosts of beings." | Just as space is omnipresent in all entities in the three times, the uncontaminated dharmadhātu exists and is omnipresent in the mind streams of all sentient beings. This is to be understood here in terms of buddhas experiencing and accepting all beings as not being different from themselves in a perfect manner. Buddhahood has the nature of the dharmadhātu, and once the characteristic of the omnipresence of the dharmadhātu is realized on the first bhūmi, a state of mind of perceiving oneself and all beings as equal is attained. Through further cultivating this throughout the remaining bhūmis, at the time of buddhahood, this all-encompassing experience is perfected. This is what is called "being omnipresent in the hosts of beings."<ref>Note that ''Uttaratantra'' I.27a gives the fact that "buddha wisdom enters into the hosts of beings" as one of the three reasons why all sentient beings are said to have the Tathāgata heart. For a detailed discussion of these three reasons in ''Uttaratantra'' I.27–28, see Brunnhölzl 2007b, n. 280.</ref> | ||
As for why sentient beings do not realize the dharmadhātu and do not see buddhas, though the dharmadhātu always exists and is omnipresent in them, verse IX.16 says: | As for why sentient beings do not realize the dharmadhātu and do not see buddhas, though the dharmadhātu always exists and is omnipresent in them, verse IX.16 says: | ||
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<blockquote>In pure emptiness, buddhas attain<br>The supreme self of the lack of self.<br>Through attaining the pure self,<br>They have gone to the great self of the self.</blockquote> | <blockquote>In pure emptiness, buddhas attain<br>The supreme self of the lack of self.<br>Through attaining the pure self,<br>They have gone to the great self of the self.</blockquote> | ||
To attain the supreme self means to attain the supreme lack of self. The supreme lack of self consists of personal identitylessness and phenomenal identitylessness. Since the buddhas have this twofold lack of a self as their self and nature within the uncontaminated dhātu, they are presented as being the supreme self. As for the word "self" (''ātman''), on the one hand, it means the imaginary self of the tīrthikas, referring to "self," "sentient being," "life-force," and so on. But on the other hand, it can also refer to the nature of a phenomenon, such as saying that the defining characteristic or nature of fire is to be hot. In these cases, the word "self" is used in the sense of "nature" (''svabhāva''). Thus, because the buddhas have the nature of the lack of self, it is said that they have attained the supreme self. So, what is the supreme lack of self? It means pure emptiness. Once the emptiness that is personal identitylessness and the emptiness that is phenomenal identitylessness have become pure of the stains of apprehender and apprehended, emptiness is pure. Having attained this purity is called "having attained the supreme lack of self." "The great self of the self" (''ātmamahātmatā'') designates the incomparable nature of this supreme self that is the supreme lack of self, which consists of the twofold identitylessness of persons and phenomena. In terms of exactly this being the very nature of buddhas, it is called "the self of the buddhas." Consequently, verse IX.24 points out that buddhahood cannot be pinpointed. | To attain the supreme self means to attain the supreme lack of self. The supreme lack of self consists of personal identitylessness and phenomenal identitylessness. Since the buddhas have this twofold lack of a self as their self and nature within the uncontaminated dhātu, they are presented as being the supreme self. As for the word "self" (''ātman''), on the one hand, it means the imaginary self of the tīrthikas, referring to "self," "sentient being," "life-force," and so on. But on the other hand, it can also refer to the nature of a phenomenon, such as saying that the defining characteristic or nature of fire is to be hot. In these cases, the word "self" is used in the sense of "nature" (''svabhāva''). Thus, because the buddhas have the nature of the lack of self, it is said that they have attained the supreme self. So, what is the supreme lack of self? It means pure emptiness. Once the emptiness that is personal identitylessness and the emptiness that is phenomenal identitylessness have become pure of the stains of apprehender and apprehended, emptiness is pure. Having attained this purity is called "having attained the supreme lack of self." "The great self of the self" (''ātmamahātmatā'') designates the incomparable nature of this supreme self that is the supreme lack of self, which consists of the twofold identitylessness of persons and phenomena. In terms of exactly this being the very nature of buddhas, it is called "the self of the buddhas."<ref>Note that this is similar to "the pāramitā of ultimate self" in ''Uttaratantra'' I.37cd. Also, the use of "self" in the double sense of what is to be relinquished and the ultimate nature of phenomena resembles the use of "nature" (''svabhāva'') in Madhyamaka, which says that phenomena lack any nature and that precisely this is the nature of phenomena.</ref> Consequently, verse IX.24 points out that buddhahood cannot be pinpointed. | ||
<blockquote>Therefore, buddhahood is said to be<br>Neither existent nor nonexistent.<br>So, upon such questions about the Buddha,<br>The principle of being undecidable is held.</blockquote> | <blockquote>Therefore, buddhahood is said to be<br>Neither existent nor nonexistent.<br>So, upon such questions about the Buddha,<br>The principle of being undecidable is held.</blockquote> | ||
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<blockquote>It has the characteristic of the suchness of all phenomena<br>Being pure of the two obscurations.<br>It [also] has the characteristic of the inexhaustible mastery<br>Over the wisdom of the real and [the wisdom] whose object that is.</blockquote> | <blockquote>It has the characteristic of the suchness of all phenomena<br>Being pure of the two obscurations.<br>It [also] has the characteristic of the inexhaustible mastery<br>Over the wisdom of the real and [the wisdom] whose object that is.</blockquote> | ||
The suchness of all conditioned, unconditioned, contaminated, and uncontaminated phenomena refers to emptiness. The suchness that is the emptiness of the buddhabhūmi has the characteristic and nature of being free from the afflictive and cognitive obstructions. This is the change of state of suchness. "The wisdom of the real" refers to the pure mundane wisdom that is attained subsequently to this change of state, while "the real" refers to the nonconceptual wisdom that is the characteristic of the change of state of the ālaya-consciousness, which is the other-dependent nature. This nonconceptual wisdom (of meditative equipoise) is known in an unmistaken manner through the pure mundane wisdom of subsequent attainment, but not through any other kind of wisdom. This describes the change of state of the ālaya-consciousness, which is the support for the impregnations of negative tendencies. The word "that" in the last line refers to the dharmadhātu, which means that nonconceptual wisdom focuses on the dharmadhātu. This describes the change of state of the path. Through the pure mundane wisdom of subsequent attainment focusing on nonconceptual wisdom, inexhaustible mastery is attained, because this pure mundane wisdom realizes the nature of nonconceptual wisdom in an unmistaken manner. Also, nonconceptual wisdom attains inexhaustible mastery over suchness―the dharmadhātu―because nonconceptual wisdom settles one-pointedly on the dharmadhātu. This describes the nature of the dharmadhātu. | The suchness of all conditioned, unconditioned, contaminated, and uncontaminated phenomena refers to emptiness. The suchness that is the emptiness of the buddhabhūmi has the characteristic and nature of being free from the afflictive and cognitive obstructions. This is the change of state of suchness. "The wisdom of the real" refers to the pure mundane wisdom that is attained subsequently to this change of state, while "the real" refers to the nonconceptual wisdom that is the characteristic of the change of state of the ālaya-consciousness, which is the other-dependent nature. This nonconceptual wisdom (of meditative equipoise) is known in an unmistaken manner through the pure mundane wisdom of subsequent attainment, but not through any other kind of wisdom. This describes the change of state of the ālaya-consciousness, which is the support for the impregnations of negative tendencies. The word "that" in the last line refers to the dharmadhātu, which means that nonconceptual wisdom focuses on the dharmadhātu. This describes the change of state of the path.<ref>This corresponds to the above-mentioned threefold change of state as in the ''Abhidharmasamucchaya''.</ref> Through the pure mundane wisdom of subsequent attainment focusing on nonconceptual wisdom, inexhaustible mastery is attained, because this pure mundane wisdom realizes the nature of nonconceptual wisdom in an unmistaken manner. Also, nonconceptual wisdom attains inexhaustible mastery over suchness―the dharmadhātu―because nonconceptual wisdom settles one-pointedly on the dharmadhātu. This describes the nature of the dharmadhātu.<ref>Vasubandhu's ''Bhāṣya'' does not comment on the last two lines of this verse, while Asvabhāva's ''Ṭīkā'' (D4029, fol. 72b.5–73a.1) agrees in identifying "the wisdom of the real" (''vastujñāna'') as the wisdom of subsequent attainment, and "that" in the last line as the ''dharmadhātu''. However, it says that "the real" (''vastu'') refers to the ''ālaya''-consciousness―the other-dependent nature. Still, this describes the change of state of the impregnations of negative tendencies―when the other-dependent nature has changed state, it becomes the sphere of the wisdom that is attained subsequently to nonconceptual wisdom, but not the sphere of other wisdoms. Nonconceptual wisdom attains mastery over suchness, because it rests in meditative equipoise at will, while the wisdom that is attained subsequently to this meditative equipoise attains mastery over the other-dependent nature in the sense of being unmistaken about it. Sthiramati's comments are literally confirmed by Ngülchu Togmé's commentary on this verse (Dngul chu thogs med 1979, 174–75), which concludes, "Thus, the nature of phenomena is realized through meditative equipoise, and meditative equipoise is realized through subsequent attainment. Since this is uninterrupted, it is the characteristic of inexhaustible mastery." Note that in Asaṅga 2004, 93–94, the translators Jamspal et al. present a greatly abbreviated, but partly mistaken form of Sthiramati's above explanation (misidentifying "the real" as the ''ālaya''-consciousness). Against Sthiramati and Asvabhāva, Jamspal et al. also prefer to follow the Gelugpa scholar dBal Mang, who takes "the wisdom of the real" as referring to the wisdom of meditative equipoise, thus, as Jamspal et al. put it, "tacitly correcting Sthiramati's (or the translator's) equation of ''vastujñāna'' with mundane, aftermath intuition."</ref> | ||
As was said before, the realization of ultimate reality equals buddhahood―in fact buddhahood ''is'' nothing but ultimate reality, since there is no subject-object duality at that point. So to further highlight the close connection between the planes of ontology, epistemology, and soteriology, the above characteristics of buddhahood in Yogācāra (neither existent nor nonexistent, neither pure nor impure, being changeless suchness, like space, yet consisting of pure dharmas, and so on) may be compared with the characteristics of ultimate reality as presented in ''Mahāyānasūtrālaṃkāra'' VI.1: | As was said before, the realization of ultimate reality equals buddhahood―in fact buddhahood ''is'' nothing but ultimate reality, since there is no subject-object duality at that point. So to further highlight the close connection between the planes of ontology, epistemology, and soteriology, the above characteristics of buddhahood in Yogācāra (neither existent nor nonexistent, neither pure nor impure, being changeless suchness, like space, yet consisting of pure dharmas, and so on) may be compared with the characteristics of ultimate reality as presented in ''Mahāyānasūtrālaṃkāra'' VI.1: | ||
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<blockquote>Neither existent nor nonexistent, neither such nor other,<br>Neither arisen nor perished, neither decreasing nor increasing,<br>Not purified and yet purified again—<br>These are the characteristics of the ultimate.</blockquote> | <blockquote>Neither existent nor nonexistent, neither such nor other,<br>Neither arisen nor perished, neither decreasing nor increasing,<br>Not purified and yet purified again—<br>These are the characteristics of the ultimate.</blockquote> | ||
Sthiramati comments that the ultimate is twofold―suchness (the pure dharmadhātu) and nondual nonconceptual wisdom. Suchness is called the ultimate, since it is the fruition of having cultivated the path of the noble ones and represents all phenomena. Or, in terms of its being an object, it is the ultimate, because it is the object of ultimate nonconceptual wisdom. Here, the above fivefold characteristic of the nonduality of the ultimate primarily refers to suchness (nonconceptual wisdom being explained later in chapter 9 and so on). (1) The ultimate―the perfect nature―is not existent, because it does not exist like the imaginary and the other-dependent natures. However, the essence of the ultimate―the perfect nature―is not nonexistent either. (2) The perfect nature is not the same as the imaginary nature, because the latter does not exist and appears in a mistaken way, while the former is the true reality and unmistaken. Nor is the perfect nature the same as the other-dependent nature, because the latter is the support for imaginary phenomena, with its nature being dependently originated and afflicted, while the former does not serve as a support for imaginary phenomena―it is not dependently originated and represents purified phenomenon. The perfect nature is also not different from the imaginary and the other-dependent natures, because what is referred to as "the perfect nature" is the fact of the other-dependent nature being free from the imaginary nature, but there is no extra perfect nature apart from that. (3) The perfect nature is not arisen, since it is not produced by karma and afflictions. It does not perish, since unarisen phenomena do not cease―it has the nature of being unconditioned. (4) The perfect nature is without decrease and increase, just as space. Even when clouds in space decrease, there is no decrease in space. Even when previously nonexistent clouds appear in it, space does not arise newly. Likewise, though saṃsāric afflictions decrease during the time of cultivating the path of the noble ones, there is no decrease in emptiness, and even though purified phenomena―the factors concordant with enlightenment―increase, there is no increase in emptiness. (5) The ultimate is emptiness. Just as space, gold, water, and a crystal are naturally pure, it is pure in that it is of the nature of emptiness. Just as the natural purity of space cannot be purified by washing it with water or the like, in the nature of emptiness, there are no stains to be purified. Therefore, it is said to be "not purified." Though there are no stains to be removed in this nature, it is not that the afflictive and cognitive obscurations that exist in emptiness in an adventitious manner are not to be removed―indeed they must be removed and purified, a process like removing adventitious clouds from space, or adventitious earth and stones from gold. This is called "the ultimate becoming pure." In brief, the ultimate refers to the emptiness that is personal identitylessness and the emptiness that is phenomenal identitylessness. | Sthiramati<ref>D4034, fols. 74a.3–75b.1.</ref> comments that the ultimate is twofold―suchness (the pure dharmadhātu) and nondual nonconceptual wisdom. Suchness is called the ultimate, since it is the fruition of having cultivated the path of the noble ones and represents all phenomena. Or, in terms of its being an object, it is the ultimate, because it is the object of ultimate nonconceptual wisdom.<ref>That even the Madhyamaka understanding of the ultimate is not limited to its being solely an object is shown by Bhāvaviveka's ''Tarkajvālā'' (D3856, fol. 59a.7–59b.2). He explains that, in ''paramārtha, artha'' ("object," "purpose," or "actuality") refers to what is to be understood, realized, or examined. ''Parama'' means "supreme." Thus, (1) since ''paramārtha'' is an object and ultimate (or supreme), it is the ultimate object. (2) Or, it may be read as "the object of the ultimate." Since it is the object of ultimate nonconceptual wisdom, it is the object of the ultimate. (3) Or, it can be understood as "that which is in accordance with the ultimate object." Since the ultimate object exists in the prajñā that is in approximate accordance with the realization of this ultimate object, it is what is in accordance with the ultimate object. In other words, in (1), both ''parama'' and ''artha'' refer only to the object as opposed to the subject that realizes it, (2) means that ''parama'' refers to the subject (wisdom) and ''artha'' to the object (emptiness), and (3) indicates a reasoning consciousness that cognizes ultimate reality not directly but inferentially.</ref> Here, the above fivefold characteristic of the nonduality of the ultimate primarily refers to suchness (nonconceptual wisdom being explained later in chapter 9 and so on). (1) The ultimate―the perfect nature―is not existent, because it does not exist like the imaginary and the other-dependent natures. However, the essence of the ultimate―the perfect nature―is not nonexistent either. (2) The perfect nature is not the same as the imaginary nature, because the latter does not exist and appears in a mistaken way, while the former is the true reality and unmistaken. Nor is the perfect nature the same as the other-dependent nature, because the latter is the support for imaginary phenomena, with its nature being dependently originated and afflicted, while the former does not serve as a support for imaginary phenomena―it is not dependently originated and represents purified phenomenon. The perfect nature is also not different from the imaginary and the other-dependent natures, because what is referred to as "the perfect nature" is the fact of the other-dependent nature being free from the imaginary nature, but there is no extra perfect nature apart from that. (3) The perfect nature is not arisen, since it is not produced by karma and afflictions. It does not perish, since unarisen phenomena do not cease―it has the nature of being unconditioned. (4) The perfect nature is without decrease and increase, just as space. Even when clouds in space decrease, there is no decrease in space. Even when previously nonexistent clouds appear in it, space does not arise newly. Likewise, though saṃsāric afflictions decrease during the time of cultivating the path of the noble ones, there is no decrease in emptiness, and even though purified phenomena―the factors concordant with enlightenment―increase, there is no increase in emptiness. (5) The ultimate is emptiness. Just as space, gold, water, and a crystal are naturally pure, it is pure in that it is of the nature of emptiness. Just as the natural purity of space cannot be purified by washing it with water or the like, in the nature of emptiness, there are no stains to be purified. Therefore, it is said to be "not purified." Though there are no stains to be removed in this nature, it is not that the afflictive and cognitive obscurations that exist in emptiness in an adventitious manner are not to be removed―indeed they must be removed and purified, a process like removing adventitious clouds from space, or adventitious earth and stones from gold. This is called "the ultimate becoming pure." In brief, the ultimate refers to the emptiness that is personal identitylessness and the emptiness that is phenomenal identitylessness. | ||
====Mind's | ====Mind's Three Enlightened Bodies and Four Wisdom Eyes==== | ||
The nature and the functions of buddhahood as the realization of ultimate reality are described as the four wisdoms, which represent the cognitive processes within the all-encompassing dharmadhātu that result in the two rūpakāyas performing enlightened activity within the dharmakāya. This description once again clearly highlights the fact that buddhahood is not an inactive or inert state. These processes are presented in the classical Yogācāra format of a change of state in terms of the eight consciousnesses on the one side and the four wisdoms and the three kāyas on the other side. As explained before, this does not mean any actual transformation of the former into the latter, such as miraculously transforming something really bad into something excellent. Still, conventionally speaking, it is taught that, upon being purified (or realized to be adventitious), the ālaya-consciousness manifests as mirrorlike wisdom, the afflicted mind as the wisdom of equality, the mental consciousness as discriminating wisdom, and the five sense consciousnesses as all-accomplishing wisdom. Most fundamentally, once the emptiness in these consciousnesses has become pure, the dharmadhātu is completely pure. In other words, these changes of state take place within the fundamental space of the dharmadhātu, while always being inseparable from it. The ''Nighaṇṭa'' (a Sanskrit-Tibetan glossary of key Buddhist terms) describes the dharmadhātu and the four wisdoms as follows: | The nature and the functions of buddhahood as the realization of ultimate reality are described as the four wisdoms, which represent the cognitive processes within the all-encompassing dharmadhātu<ref>The Yogācāra system does not present the ''dharmadhātu'' as a fifth wisdom (''dharmadhātu'' wisdom), which has its origin in the Buddhist tantras. Later however, especially in Tibet, listing five wisdoms became the predominant general presentation (see also Pawo Rinpoché's discussion of the ''Buddhabhūmisūtra'' in appendix 1). When the ''dharmadhātu'' wisdom is added, it is usually matched with the svābhāvikakāya. Some explanations (for example, TOK vol. 3, p. 607) also say that ''dharmadhātu'' wisdom is the change of state of the empty aspect of the ''ālaya''-consciousness, while mirrorlike wisdom is the change of state of its lucid aspect.</ref> that result in the two rūpakāyas performing enlightened activity within the dharmakāya. This description once again clearly highlights the fact that buddhahood is not an inactive or inert state. These processes are presented in the classical Yogācāra format of a change of state in terms of the eight consciousnesses on the one side and the four wisdoms and the three kāyas on the other side. As explained before, this does not mean any actual transformation of the former into the latter, such as miraculously transforming something really bad into something excellent. Still, conventionally speaking, it is taught that, upon being purified (or realized to be adventitious), the ālaya-consciousness manifests as mirrorlike wisdom, the afflicted mind as the wisdom of equality, the mental consciousness as discriminating wisdom, and the five sense consciousnesses as all-accomplishing wisdom. Most fundamentally, once the emptiness in these consciousnesses has become pure, the dharmadhātu is completely pure. In other words, these changes of state take place within the fundamental space of the dharmadhātu, while always being inseparable from it. The ''Nighaṇṭa''<ref>P5833, fol. 6a–b.</ref> (a Sanskrit-Tibetan glossary of key Buddhist terms) describes the dharmadhātu and the four wisdoms as follows: | ||
<blockquote>''Dharmadhātuviśuddha'' means the completely pure dharmadhātu. It serves as the cause and expanse for the arising and originating of the dharmas of the noble ones (such as the powers and fearlessnesses). Therefore, within the dharmadhātu (that is, suchness), the adventitious afflictive obscurations and cognitive obscurations (which are like clouds) are translucent and purified. Since it is similar to the pure expanse of the sky, it is called "the completely pure expanse of dharmas."</blockquote> | <blockquote>''Dharmadhātuviśuddha'' means the completely pure dharmadhātu. It serves as the cause and expanse for the arising and originating of the dharmas of the noble ones (such as the powers and fearlessnesses). Therefore, within the dharmadhātu (that is, suchness), the adventitious afflictive obscurations and cognitive obscurations (which are like clouds) are translucent and purified. Since it is similar to the pure expanse of the sky, it is called "the completely pure expanse of dharmas."</blockquote> | ||
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As the quotes in the translations below show, these formats are already found in the ''Buddhabhūmisūtra'', the ''Trikāyanāmasūtra'', and the ''Suvarṇaprabhāsottamasūtra''. However, the classical source on correlating the eight consciousnesses with the four wisdoms and the dharmadhātu in the Yogācāra tradition is the introduction in Sthiramati's commentary on verses IX.12–17 on the fundamental change of state in the ''Mahāyānasūtrālaṃkāra''. | As the quotes in the translations below show, these formats are already found in the ''Buddhabhūmisūtra'', the ''Trikāyanāmasūtra'', and the ''Suvarṇaprabhāsottamasūtra''. However, the classical source on correlating the eight consciousnesses with the four wisdoms and the dharmadhātu in the Yogācāra tradition is the introduction in Sthiramati's commentary on verses IX.12–17 on the fundamental change of state in the ''Mahāyānasūtrālaṃkāra''. | ||
<blockquote>Here, "state" refers to the five skandhas from the skandha of form up through the skandha of consciousness. After the afflictive and cognitive obscurations that exist in these skandhas have been relinquished, the dharmadhātu has become pure and has become nonconceptual wisdom. This is called "change of state into something else." In this regard, when the four skandhas of form, feeling, discrimination, and formation as well as [everything] in the skandha of consciousness from the eye consciousness up through the afflicted mind have become pure, the dharmadhātu becomes pure. When the ālaya-consciousness has become pure, it becomes nonconceptual wisdom.<br>Or, when the emptiness that exists in form, feeling, discrimination, formation, and the eight consciousnesses has become pure, the dharmadhātu becomes pure. From among the eight consciousnesses, when the ālaya-consciousness has become pure, it becomes mirrorlike wisdom. When the afflicted mind has become pure, it becomes the wisdom of equality. When the mental consciousness has become pure, it becomes discriminating wisdom. When the five [sense] consciousnesses, from the eye [consciousness] up through the body [consciousness] have become pure, they become all-accomplishing wisdom. The attainment of these five―the four wisdoms and the pure dharmadhātu―are called "the five changes of state into something else."</blockquote> | <blockquote>Here, "state" refers to the five skandhas from the skandha of form up through the skandha of consciousness. After the afflictive and cognitive obscurations that exist in these skandhas have been relinquished, the dharmadhātu has become pure and has become nonconceptual wisdom. This is called "change of state into something else." In this regard, when the four skandhas of form, feeling, discrimination, and formation as well as [everything] in the skandha of consciousness from the eye consciousness up through the afflicted mind have become pure, the dharmadhātu becomes pure. When the ālaya-consciousness has become pure, it becomes nonconceptual wisdom.<br>Or, when the emptiness that exists in form, feeling, discrimination, formation, and the eight consciousnesses has become pure, the dharmadhātu becomes pure. From among the eight consciousnesses, when the ālaya-consciousness has become pure, it becomes mirrorlike wisdom. When the afflicted mind has become pure, it becomes the wisdom of equality. When the mental consciousness has become pure, it becomes discriminating wisdom. When the five [sense] consciousnesses, from the eye [consciousness] up through the body [consciousness] have become pure, they become all-accomplishing wisdom. The attainment of these five―the four wisdoms and the pure dharmadhātu―are called "the five changes of state into something else."<ref>D4034, fol. 113b.1–5.</ref></blockquote> | ||
As for the three kāyas, ''Mahāyānasūtrālaṃkāra'' IX.59–60 highlights their not being static states, but different functions of the pure dharmadhātu. | As for the three kāyas, ''Mahāyānasūtrālaṃkāra'' IX.59–60 highlights their not being static states, but different functions of the pure dharmadhātu. | ||
<blockquote>The purity of the dharmadhātu<br>Of the buddhas is explained<br>As its function varying in terms of<br>Nature, enjoying the dharma, and emanating.</blockquote> | <blockquote>The purity of the dharmadhātu<br>Of the buddhas is explained<br>As its function varying in terms of<br>Nature, enjoying the dharma, and emanating.</blockquote> | ||
<blockquote>The svābhāvika[kāya], the sāmbhogikakāya,<br>And the other one, the nairmāṇikakāya,<br>Are the divisions of the kāya of the buddhas.<br>The first one is the foundation of the [other] two.</blockquote> | <blockquote>The svābhāvika[kāya], the sāmbhogikakāya,<br>And the other one, the nairmāṇikakāya,<br>Are the divisions of the kāya of the buddhas.<br>The first one is the foundation of the [other] two.<ref>As mentioned before, verses IX.56–59 are literally found in the ''Buddhabhūmisūtra''.</ref></blockquote> | ||
Sthiramati comments that "nature" (''svābhāvika'') refers to the dharmakāya, | Sthiramati comments that "nature" (''svābhāvika'') refers to the dharmakāya,<ref>Vasubandhu's ''Bhāṣya'' agrees, adding that the dharmakāya's characteristic is the fundamental change of state. The dharmakāya is often referred to as "svābhāvika-dharmatākāya" or "dharmatākaya," with dharmakāya being explained as an abbreviation of these two terms. For example, see ''Mahāyānasaṃgrāhabhāṣya ''on X.1, ''Buddhabhūmyupadeśa'' (Taishō 1530, 325c5–7), ''Buddhabhūmivyākhyāna'' (D3997, fol. 272b.5), Jñānacandra's ''Kāyatrayavṛtti'' (D3891, fol. 8b.2), and Ārya Vimuktisena's ''Abhisamayālaṃkāravṛtti'' (D3787, fol. 192a.7–8).</ref> meaning that the nature of buddhahood as such is the pure dharmadhātu. When the stains of apprehender and apprehended that exist in the ālaya-consciousness have been relinquished, and thus the dharmadhātu has become mirrorlike wisdom, this is called "dharmakāya." The sāmbhogikakāya refers to the afflicted mind having changed state, and thus having become the wisdom of equality, as well as the mental consciousness having changed state, and thus having become discriminating wisdom. It is called "enjoyment body," because it provides the great enjoyment of the dharma for bodhisattvas who have entered the bhūmis. The nairmāṇikakāya represents the change of state of the five sense consciousnesses and all-accomplishing wisdom. It demonstrates the twelve deeds of a buddha and brings sentient beings to maturity. Thus, the Tathāgatas are not limited to a single kāya, but there is a division into three, with the dharmakāya being the foundation or support of the other two.<ref>Note that the Sanskrit grammatical forms svābhāvikakāya, sāmbhogikakāya, and nairmāṇikakāya (as opposed to svabhāvakāya, sambhogakāya, and nirmāṇakāya) are quite standard (being not only used in the ''Mahāyānasūtrālaṃkāra'' and its commentaries, but also throughout the ''Abhisamayālaṃkāra'', the ''Uttaratantra'', their commentaries, and other texts). These forms indicate these kāyas are related to the dharmakāya as its features and not as three separate entities on their own. Thus, in terms of its nature, the dharmakāya is referred to as svābhāvikakāya (this is why these two are usually said to be equivalent); in terms of its bringing the enjoyment of the mahāyāna dharma to bodhisattvas, it is the sāmbhogikakāya; and in terms of its manifesting in all kinds of forms for all kinds of beings, it is the nairmāṇikakāya.</ref> | ||
The different functions of the three kāyas and four wisdoms are described in detail in ''Mahāyānasūtrālaṃkāra'' IX.61–76. | The different functions of the three kāyas and four wisdoms are described in detail in ''Mahāyānasūtrālaṃkāra'' IX.61–76.<ref>Most of these verses as well as the related IX.41–48 are quoted and explained in the translations below.</ref> Further treatises that deal with the eight consciousnesses, the three kāyas, the four wisdoms, and their changes of state include the ''Mahāyānasaṃgraha'' (chapter 10) and its commentaries. Also the explanations on the three kāyas in Śīlabhadra's ''Buddhabhūmivyākhyāna'' and Bandhuprabha's ''Buddhabhūmyupadeśa'' (which is largely based on the former) greatly rely on the ''Mahāyānasūtrālaṃkārabhāṣya'' on IX.60–66 and chapter 10 of the ''Mahāyānasaṃgraha''. These texts also relate the four wisdoms to the three kāyas and explicitly say that the three kāyas are nothing but a division in terms of the functional aspects of buddhahood, which in itself is the single and indivisible purity of the dharmadhātu (of course, the same goes for the four wisdoms too). These functional aspects appear for different beings―the svābhāvikakāya or dharmakāya (which is equivalent to the pure dharmadhātu) is only realized by buddhas; the sambhogakāya is perceived by bodhisattvas; and the nirmāṇakāya is seen even by impure beings.<ref>Note that Haribhadra's commentaries on the ''Abhisamayālaṃkāra'' say the same.</ref> Both texts furthermore relate the dharmakāya and mirrorlike wisdom to the nonconceptual wisdom in meditative equipoise, and the two rūpakāyas and the remaining three wisdoms to the wisdom that is active during subsequent attainment. In particular, Śīlabhadra explains that all elements of the dualistic structure of the phenomenal world in terms of apprehender and apprehended (all consciousnesses and their objects) appear like reflections in mirrorlike wisdom and are discerned accordingly through the other three wisdoms, for which this mirrorlike wisdom serves as a foundation. Thus, it is primarily through mirrorlike wisdom that all aspects of phenomena appear for a buddha's mind, although without any dualistic discriminations. Rather, they are perceived "in their aspect of self-awareness," which is also referred to as buddha wisdom having the quality of total recall. Buddha is said to be omniscient by virtue of mirrorlike wisdom, which is ever present and ever clear.<ref>Nishio 1982, esp. 59, 84–92, 125–26.</ref> The discussions of these topics in Nāgamitra's ''Kāyatrayāvatāramukha'' and its commentary by Jñānacandra also relate the three kāyas to the three natures. Buddhaśrījñāna's (eighth/ninth century) ''Saṃcayagāthāpañjikā'' discusses the last chapter of the ''Abhisamayālaṃkāra'' in terms of the change of state of the eight consciousnesses as the five wisdoms (adding dharmadhātu wisdom) and the four kāyas. | ||
As mentioned before, the four wisdoms are not four different entities or static qualities of one entity, but just stand for the processes that represent the main functional activities of the single nonconceptual wisdom of a buddha, which cooperate with and supplement each other. Mirrorlike wisdom is like an all-encompassing TV screen that simply reflects what is there, thus providing the "raw data" to be processed and used. Discriminating wisdom means to intently look at this screen and clearly see all its distinct data without getting confused or mixing them up. | As mentioned before, the four wisdoms are not four different entities or static qualities of one entity, but just stand for the processes that represent the main functional activities of the single nonconceptual wisdom of a buddha, which cooperate with and supplement each other. Mirrorlike wisdom is like an all-encompassing TV screen that simply reflects what is there, thus providing the "raw data" to be processed and used. Discriminating wisdom means to intently look at this screen and clearly see all its distinct data without getting confused or mixing them up.<ref>Literally, Skt. ''pratyavekṣā'' is "looking back" and also means "paying attention," "looking after," or "care."</ref> The wisdom of equality refers to being empathic, but lacking any kind of judgment, about the data seen on the screen, as well as making no difference between seer and seen. All-accomplishing wisdom represents the resultant impulse to altruistically act upon what is seen. Thus, nonconceptual buddha wisdom reflects all sentient beings and phenomena within a buddha's field of activity without any bias and personal concern (mirrorlike wisdom). At the same time, this nonconceptual wisdom perceives and discerns all these beings and phenomena in every minute detail, just as they are, with perfectly clear discernment and without any personal projections or superimpositions (discriminating wisdom). Nonconceptual wisdom is also completely nondual, which not only refers to its perceptual structure (no subject-object duality), but also to its "affective" structure―it neither takes saṃsāra as something bad to be avoided, nor nirvāṇa as something good to dwell in; lacks any attachment and aversion to anybody or anything; and instead sees the buddha nature of all beings, which is not different in essence from a buddha's very own state, thus naturally being loving and compassionate toward all those who do not see this (the wisdom of equality). By virtue of all these features, nonconceptual wisdom is the most efficient mental mode of operation possible, which underlies everything that, from the perspective of those to be benefited, appears as a buddha's helpful activity in an effortless, unpremeditated, and uninterrupted way (all-accomplishing wisdom). | ||
As for the five wisdoms "in action" in realized beings during all situations, the Third Karmapa says that, when embraced by the correct yoga, sense perception, mental direct perception, and self-aware direct perception are all yogic valid perception, which is connate wisdom's own nature. Through all aspects of knowing and what is to be known being embraced by the perfect view, in terms of its functions, this connate wisdom then manifests as the five wisdoms. These are the wisdom that discriminates all causes and results; the wisdom of being empty of a nature of its own (mirrorlike wisdom); the display of wisdom's power by virtue of having gained mastery over it (all-accomplishing wisdom); the wisdom of seeing the equality of all this; and the principle of not moving away from suchness, which pervades all of this (dharmadhātu wisdom). | As for the five wisdoms "in action" in realized beings during all situations, the Third Karmapa says that, when embraced by the correct yoga, sense perception, mental direct perception, and self-aware direct perception are all yogic valid perception, which is connate wisdom's own nature.<ref>On this, compare DSC on ''Dharmadhātustava'' verses 38–45 on Mahāmudrā meditation related to sense perceptions and the mental consciousness (see Brunnhölzl 2007b, 245–51).</ref> Through all aspects of knowing and what is to be known being embraced by the perfect view, in terms of its functions, this connate wisdom then manifests as the five wisdoms. These are the wisdom that discriminates all causes and results; the wisdom of being empty of a nature of its own (mirrorlike wisdom); the display of wisdom's power by virtue of having gained mastery over it (all-accomplishing wisdom); the wisdom of seeing the equality of all this; and the principle of not moving away from suchness, which pervades all of this (dharmadhātu wisdom).<ref>AC, fol. 163b.</ref> Pawo Tsugla Trengwa, one of the main students of the Eighth Karmapa and a teacher of the Ninth, describes the complementary functions of these wisdoms as follows: | ||
<blockquote>[Buddhahood means] to know without exception how all the aspects of each phenomenon are, because it is endowed with discriminating wisdom. In this process, it is not endowed with a seeing [that entails] any subject or object to be seen, any higher or inferior, any same or different, and so on, because it is endowed with the wisdom of equality. This knowledge does not entail any efforts [either], because it is endowed with mirrorlike wisdom. Also, all of these are indescribable as being one or different and so on, and are neither a seeing nor a nonseeing, because they never move away from the dharmadhātu.</blockquote> | <blockquote>[Buddhahood means] to know without exception how all the aspects of each phenomenon are, because it is endowed with discriminating wisdom. In this process, it is not endowed with a seeing [that entails] any subject or object to be seen, any higher or inferior, any same or different, and so on, because it is endowed with the wisdom of equality. This knowledge does not entail any efforts [either], because it is endowed with mirrorlike wisdom. Also, all of these are indescribable as being one or different and so on, and are neither a seeing nor a nonseeing, because they never move away from the dharmadhātu.<ref>Dpa' bo gtsug lag phreng ba n.d., 764.</ref></blockquote> | ||
The ninth chapter of the ''Mahāyānasūtrālaṃkāra'' concludes with a verse on buddhas being neither one nor many (IX.77), four verses on applying the means to attain buddhahood (IX.78–81), four verses on the unity of the activities of all buddhas (IX.82–85), and one verse on generating enthusiasm for buddhahood (IX.86). Sthiramati says that the means to attain buddhahood are the first five pāramitās. The pāramitā of prajñā is what renders these five pure, and it is taught in IX.78–81 (in themselves, these verses exhibit the typical style of the prajñāpāramitā sūtras). | The ninth chapter of the ''Mahāyānasūtrālaṃkāra'' concludes with a verse on buddhas being neither one nor many (IX.77), four verses on applying the means to attain buddhahood (IX.78–81), four verses on the unity of the activities of all buddhas (IX.82–85), and one verse on generating enthusiasm for buddhahood (IX.86). Sthiramati says that the means to attain buddhahood are the first five pāramitās. The pāramitā of prajñā is what renders these five pure, and it is taught in IX.78–81 (in themselves, these verses exhibit the typical style of the prajñāpāramitā sūtras). | ||
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On the contrary, those bodhisattvas who see all that has been explained above (one's own grandeur and so on) as being nothing but mere imagination and mere mind, and who do not even conceive of this mere mind have attained the poised readiness for the dharma of nonarising, with their nonconceptual wisdom thus being effortless and spontaneously present. Therefore, attaining this is called "attaining enlightenment." | On the contrary, those bodhisattvas who see all that has been explained above (one's own grandeur and so on) as being nothing but mere imagination and mere mind, and who do not even conceive of this mere mind have attained the poised readiness for the dharma of nonarising, with their nonconceptual wisdom thus being effortless and spontaneously present. Therefore, attaining this is called "attaining enlightenment." | ||
For more details on buddhahood as the change of state of the eight consciousnesses to the four wisdoms as well as the descriptions, divisions, and relations of the kāyas (whether presented as two, three, four, or more), see the translations below and appendix 6.<references/> | For more details on buddhahood as the change of state of the eight consciousnesses to the four wisdoms as well as the descriptions, divisions, and relations of the kāyas (whether presented as two, three, four, or more), see the translations below and appendix 6.<ref>For further details on the Yogācāra system in general as well as the notions of naturally luminous mind and the Tathāgata heart, see the bibliography in general as well as Brunnhölzl 2004, 457–95 and 2007b, 57–109.</ref><references/> | ||
|BookToc=*{{i|Abbreviations|vii}} | |||
*{{i|An Aspiration by H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje|ix}} | |||
*{{i|Foreword by H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje|xi}} | |||
*{{i|Foreword by The Dzogchen Ponlop Rinpoche|xiii}} | |||
*{{i|Preface|xv}} | |||
*{{i|'''Introduction'''|1}} | |||
* | **{{i|The Indian Yogācāra Background|3}} | ||
**{{i|The Tibetan Tradition on the Five Maitreya Texts|79}} | |||
**{{i|The Third Karmapa's View|85}} | |||
* | |||
* | |||
* | |||
* | |||
* | |||
* | |||
*{{i|'''Translations'''|127}} | |||
**{{i|The Autocommmentary on ''The Profound Inner Reality''|129}} | |||
**{{i|The Ornament That Explains the ''Dharmadharmatāvibhāga''|171}} | |||
**{{i|Four Poems by the Third Karmapa|193}} | |||
**{{i|Jamgön Kongtrul Lodrö Tayé's Commentary on ''The Treatise on Pointing<br>{{6nbsp}}Out the Tathāgata Heart''|203}} | |||
**{{i|Jamgön Kongtrul Lodrö Tayé's Commentary on ''The Treatise on the<br>{{6nbsp}}Distinction between Consciousness and Wisdom''|257}} | |||
**{{i|Karma Trinlépa's Explanation of the Sugata Heart|313}} | |||
*{{i |Appendix I: ''Pawo Tsugla Trengwa's Presentation of Kāyas, Wisdoms, and<br>{{6nbsp}}Enlightened Activity''|325}} | |||
*{{i|Appendix II: ''The Treatise on Pointing Out the Tathāgata Heart''|353}} | |||
*{{i|Appendix III: ''The Treatise on the Distinction between Consciousness and<br>{{6nbsp}}Wisdom''|361}} | |||
*{{i|Appendix IV: ''Outline of NTC''|367}} | |||
*{{i|Appendix V: ''Outline of NYC''|371}} | |||
*{{i|Appendix VI: ''The Change of State of the Eight Consciousnesses into the Four<br>{{6nbsp}}(Five) Wisdoms and the Three (Four) Kāyas''|373}} | |||
*{{i|Glossary: ''English–Sanskrit–Tibetan''|375}} | |||
*{{i|Glossary: ''Tibetan–Sanskrit–English''|379}} | |||
*{{i|Selected Bibliography|383}} | |||
*{{i|Endnotes|401}} | |||
*{{i|Index|475}} | |||
*{{i |Appendix I: Pawo Tsugla Trengwa's Presentation of Kāyas, Wisdoms, and<br>Enlightened Activity| | |||
*{{i |Appendix II: The Treatise on Pointing Out the Tathāgata Heart| | |||
*{{i |Appendix III: The Treatise on the Distinction between Consciousness and<br>Wisdom| | |||
*{{i |Appendix IV: Outline of NTC| | |||
*{{i |Appendix V: Outline of NYC| | |||
*{{i |Appendix VI: The Change of State of the Eight Consciousnesses into the Four<br>(Five) Wisdoms and the Three (Four) Kāyas| | |||
*{{i |Glossary: English–Sanskrit–Tibetan| | |||
*{{i |Glossary: Tibetan–Sanskrit–English| | |||
*{{i |Bibliography| | |||
*{{i |Endnotes| | |||
|AddRelatedTab=No | |AddRelatedTab=No | ||
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Latest revision as of 17:11, 27 October 2020
Luminous Heart
Translation of The Treatise on Pointing Out the Tathāgata Heart
Book
Book
This superb collection of writings on buddha nature by the Third Karmapa Rangjung Dorje (1284–1339) focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha’s enlightened activity. Most of these materials have never been translated comprehensively. The Third Karmapa’s unique and well-balanced view synthesizes Yogācāra, Madhyamaka, and the classical teachings on buddha nature. Rangjung Dorje not only shows that these teachings do not contradict each other but also that they supplement each other and share the same essential points in terms of the ultimate nature of mind and all phenomena. His fusion is remarkable because it clearly builds on Indian predecessors and precedes the later often highly charged debates in Tibet about the views of Rangtong ("self-empty") and Shentong ("other-empty"). Although Rangjung Dorje is widely regarded as one of the major proponents of the Tibetan Shentong tradition (some even consider him its founder), this book shows how his views differ from the Shentong tradition as understood by Dölpopa, Tāranātha, and the First Jamgön Kongtrul. The Third Karmapa’s view is more accurately described as one in which the two categories of rangtong and shentong are not regarded as mutually exclusive but are combined in a creative synthesis. For those practicing the sūtrayāna and the vajrayāna in the Kagyü tradition, what these texts describe can be transformed into living experience. (Source: Shambhala Publications)
| Citation | Brunnhölzl, Karl, trans. Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature. Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2009. |
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