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|Gö Lotsāwa on the origins of the Tibetan exegesis of the Ratnagotravibhāga:</em><br> | |Gö Lotsāwa on the origins of the Tibetan exegesis of the Ratnagotravibhāga:</em><br><br> | ||
:With regard to the [Maitreya works], three among the works of the Illustrious Maitreya, [namely] the Abhisamayālaṁkāra, the ''Mahāyānasūtrālaṁkāra'', and the ''Madhyāntavibhāga'', were translated by the translators Paltseg (Dpal brtsegs), Yeshé Dé (Ye shes sde), and others<ref>911 The translators Dpal brtsegs and Ye shes sde are listed in a transmission lineage of the ''Abhidharmasamuccaya'', which goes back to Maitreya (see the ''Blue Annals'' (Roerich 1949-53:344-45)).</ref> during the first period of the spread of the doctrine [in Tibet]. As for the [remaining] two, the ''[Ratnagotravibhāga Mahāyāna-]Uttaratantra[śāstra]'' and the ''Dharmadharmatāvibhāga'' together with its commentary, Lord Maitrīpa saw light shining from a crack in a ''stūpa'' and, wondering what the source of the light was, tried to determine it. As a consequence, he obtained the texts of the two treatises. He rejoiced [in them] and prayed to the venerable [Maitreya], whereupon he arrived—directly visible in an opening between clouds—and duly bestowed [on Maitrīpa] the "oral transmission" (''lung'') [of both texts]. Thus it is known. | :With regard to the [Maitreya works], three among the works of the Illustrious Maitreya, [namely] the Abhisamayālaṁkāra, the ''Mahāyānasūtrālaṁkāra'', and the ''Madhyāntavibhāga'', were translated by the translators Paltseg (Dpal brtsegs), Yeshé Dé (Ye shes sde), and others<ref>911 The translators Dpal brtsegs and Ye shes sde are listed in a transmission lineage of the ''Abhidharmasamuccaya'', which goes back to Maitreya (see the ''Blue Annals'' (Roerich 1949-53:344-45)).</ref> during the first period of the spread of the doctrine [in Tibet]. As for the [remaining] two, the ''[Ratnagotravibhāga Mahāyāna-]Uttaratantra[śāstra]'' and the ''Dharmadharmatāvibhāga'' together with its commentary, Lord Maitrīpa saw light shining from a crack in a ''stūpa'' and, wondering what the source of the light was, tried to determine it. As a consequence, he obtained the texts of the two treatises. He rejoiced [in them] and prayed to the venerable [Maitreya], whereupon he arrived—directly visible in an opening between clouds—and duly bestowed [on Maitrīpa] the "oral transmission" (''lung'') [of both texts]. Thus it is known. | ||
Revision as of 09:57, 7 August 2019
Mahāmudrā & Buddha-Nature
There are two traditions of Buddhism in India, the tradition of the deep view and the tradition of vast activity. Both originated with Buddha Shakyamuni. Noble Nagarjuna, who introduced the topic of the Buddha nature without elaborating it in detail, established the tradition of the deep view. Noble Asanga established the tradition of vast activity. Both traditions were brought to Tibet and became known as Rangtong and Shentong. Rangtong means “empty of self.” Shentong means “empty of other” and is the tradition expounding the Buddha nature that is momentarily obscured by incidental stains, which are shentong, “other than.” The Shentong School discusses, through logic, the indivisibility of emptiness and wisdom, i.e., the absence of any true reality, emptiness, that is indivisibly present with all wonderful qualities of brilliance and clarity. The treatise, The Tathagatagarbhashastra, is a Shentong text and represents the Shentong view precisely. Rangjung Dorje skilfully included the teachings on the ordinary consciousnesses, or natural mind, and linked and united them with the wondrous teachings about our spiritual heritage. This shastra is of utmost significance because it connects and unites the scholastic Shentong approach with the perfect Mahamudra Tradition of the “Magnificent Gesture and Great Seal.”
Watch & Learn
Discovering Buddha Nature: Talk by Yongey Mingyur Rinpoche
In this short teaching, Mingyur Rinpoche describes buddha-nature with the metaphor of a diamond covered in mud, explaining how the innate purity of awareness can be obscured, but never changed.
Mingyur, Yongey, 7th. "Discovering Buddha Nature." Produced by Tergar Learning Community, April 7, 2014. Video, 1:48. https://www.youtube.com/watch?v=srRcHz9jVrg.
Mingyur, Yongey, 7th. "Discovering Buddha Nature." Produced by Tergar Learning Community, April 7, 2014. Video, 1:48. https://www.youtube.com/watch?v=srRcHz9jVrg.;Discovering Buddha Nature: Talk by Yongey Mingyur Rinpoche;Contemporary;Defining buddha-nature;Metaphors for buddha-nature;Yongey Mingyur Rinpoche;Discovering Buddha Nature
Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat
On January 14, 2012, during the first teaching of the Padmasambhava Buddhist Center's Dzogchen Winter Retreat on the Buddha of Compassion in West Palm Beach, Florida, Venerable Khenpo Tsewang Dongyal Rinpoche taught on how to reveal the buddha-nature within us by using the Vajrayana methods taught by Buddha Shakyamuni, Guru Padmasambhava, Tsasum Lingpa, Venerable Khenchen Palden Sherab Rinpoche, and so many great lineage masters.
In English with his direct, characteristic humor, Khenpo Rinpoche presents the "shining star" of buddha-nature in the minds of sentient beings as the same nature as the buddhas. He says, "We are always guided by this nature all the time whether we realize it or not."
Dongyal, Khenpo Tsewang. "Revealing Your Buddha-Nature." Filmed January 14, 2012 in West Palm Beach, FL. Video, 9:55, https://www.youtube.com/watch?v=EFDWZyMgOQQ.
Dongyal, Khenpo Tsewang. "Revealing Your Buddha-Nature." Filmed January 14, 2012 in West Palm Beach, FL. Video, 9:55, https://www.youtube.com/watch?v=EFDWZyMgOQQ.;Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat;Tsewang Dongyal;Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat
From the Masters
Gampopa
As told by Gö Lotsāwa Zhönu Pal:
- དེ་ཡང་དྭགས་པོ་རིན་པོ་ཆེས་དཔལ་ཕག་མོ་གྲུ་པ་ལ། འོ་སྐོལ་གྱི་ཕྱག་རྒྱ་ཆེན་པོ་འདིའི་གཞུང་ནི་བཅོམ་ལྡན་འདས་བྱམས་པས་མཛད་པའི་ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་འདི་ཡིན་ཞེས་གསུངས་ཤིང་། དཔལ་ཕག་མོ་གྲུ་པས་ཀྱང་རྗེ་འབྲི་ཁུང་པ་ལ་དེ་སྐད་དུ་གསུངས་པས། རྗེ་འབྲི་ཁུང་པ་དཔོན་སློབ་ཀྱི་གསུང་རབ་རྣམས་སུ་ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བཤད་པ་མང་དུ་འབྱུང་བ་དེ་ཡིན་ནོ།
- Moreover, Dagpo Rinpoché (Gampopa) said to Pagmo Drupa:
"The basic text of this mahāmudrā of ours is the Mahāyānottaratantraśāstra (Ratnagotravibhāga) by Venerable Maitreya." Pagmo Drupa in turn said the same thing to Jé Drigungpa (Rje 'Bri gung pa), and for this reason many explanations of the Mahāyānottaratantraśāstra are found in the works of Jé Drigungpa and his disciples.~ 'gos lo tsA ba gzhon nu dpal. Deb ther sngon po. Chengdu: Si khron mi rigs dpe skrun khang, 1984: Vol. 2, p. 847.
-Translation from Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008: pp. 34-35.
As quoted by Śākya Chokden:
- དེ་ཡང་སྒམ་པོ་པས་གསུངས་པ། ང་ཡི་ཕྱག་རྒྱ་ཆེན་པོ་ཡི། ངོས་འཛིན་རང་གི་རིག་པ་སྟེ། གཞུང་ནི་རྒྱུད་བླའི་བསྟན་བཅོས་ཞེས།
- In that regard Gampopa says, “the hallmark of my Mahāmudrā is self-awareness and its scriptural source is the Uttaratantraśāstra”.
~ shAkya mchog ldan. gzhan blo’i dregs pa nyams byed in gsung 'bum. (Sachen International: Kathmandu, 2006), Vol. 17: p. 364.
-Translation adapted from Higgins, David and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016: Vol. 2, p. 17.
Third Karmapa Rangjung Dorje
In his The Treatise on Pointing Out the Tathāgata Heart, the Third Karmapa states:
- །ཐ་མལ་ཤེས་པ་དེ་ཉིད་ལ།
།ཆོས་དབྱིངས་རྒྱལ་བའི་སྙིང་པོ་ཟེར།
།བཟང་དུ་འཕགས་པས་བཏང་བ་མེད།
།ངན་དུ་སེམས་ཅན་གྱིས་མ་བཏང་།
།ཐ་སྙད་དུ་མ་བརྗོད་མོད་ཀྱང།
།རྗོད་པས་དེ་ཡི་དོན་མི་ཤེས།- Just this ordinary mind
Is called "dharmadhātu" and "Heart of the victors."
It is neither to be improved by the noble ones
Nor made worse by sentient beings.
It may no doubt be expressed through many conventional terms,
But its actual reality is not understood through expressions.~ rang byung rdo rje, (Karmapa, 3rd). de bzhin gshegs pa'i snying po bstan pa'i bstan bcos. In gsung 'bum rang byung rdo rje. Zi ling: mtshur phu mkhan po lo yag bkra shis, 2006: Vol. 7, p. 285.
-Translation from Karmapa, The Third, Rang byung rdo rje. Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature. Translated by Karl Brunnhölzl. Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2009: pp. 354-355.
In Jamgön Kongtrul's Treasury of Knowledge he references the Third Karmapa, claiming:
- རང་བྱུང་ཞབས་ཀྱིས།
- །གནས་ལུགས་སྤྲོས་བྲལ་ཕྱག་རྒྱ་ཆེན་པོ་ནི།
།རྣམ་རྟོག་སྤྲོས་པའི་མཚན་མ་ཀུན་གྱིས་སྟོང།
།གསལ་ལ་འཛིན་མེད་དག་པའི་རང་བཞིན་ཏེ།
།དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་ཀྱང་བྱ།- Venerable Rangjung [Dorje] states:
- The basic nature free from reference points, Mahāmudrā,
Is empty of all characteristics of the reference points of thoughts.
This pure nature, lucid and yet without grasping,
Is also called "the tathāgata heart."~ 'Jam mgon kong sprul. Shes bya kun khyab. Pe cin: Mi rigs dpe skrun khang, 1982: Vol. 3, p. 378.
-Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2015: p. 154.
Gö Lotsāwa Zhönu Pal
Gö Lotsāwa on the origins of the Tibetan exegesis of the Ratnagotravibhāga:
- With regard to the [Maitreya works], three among the works of the Illustrious Maitreya, [namely] the Abhisamayālaṁkāra, the Mahāyānasūtrālaṁkāra, and the Madhyāntavibhāga, were translated by the translators Paltseg (Dpal brtsegs), Yeshé Dé (Ye shes sde), and others[1] during the first period of the spread of the doctrine [in Tibet]. As for the [remaining] two, the [Ratnagotravibhāga Mahāyāna-]Uttaratantra[śāstra] and the Dharmadharmatāvibhāga together with its commentary, Lord Maitrīpa saw light shining from a crack in a stūpa and, wondering what the source of the light was, tried to determine it. As a consequence, he obtained the texts of the two treatises. He rejoiced [in them] and prayed to the venerable [Maitreya], whereupon he arrived—directly visible in an opening between clouds—and duly bestowed [on Maitrīpa] the "oral transmission" (lung) [of both texts]. Thus it is known.
- Then he who is called Paṇḍita Ānandakīrti heard [the teaching of both texts] from Lord Maitrīpa and carried the texts to Kashmir disguised as a beggar. Upon his arrival, the great paṇḍita Sajjana recognized him as a scholar and invited him to his home. [Sajjana] listened to [the teaching of] both treatises and copied the texts. The great translator Loden Sherab heard them [from Sajjana], translated them in Śrīnagar in Kashmir, and composed an extensive explanation in Tibet.
- Also, the [well-] known Tsen Kawoché, a disciple of Drapa Ngönshé, came with the great translator (i.e., Ngog Loden Sherab) to Kashmir. He requested Sajjana to bestow on him [the Maitreya works] along with special instructions, since he wanted to make the works of the Illustrious Maitreya his "practice [of preparing] for death" ('chi chos). Thereupon [Sajjana] taught all five works, with Lotsāwa Zu Gawa Dorjé serving as translator. He also gave special instructions with regard to the Uttaratantra in the due way, and back in Tibet, Tsen explained it to numerous [spiritual friends] in Ü and Tsang. The translator Zu Gawa Dorjé wrote a commentary on the Uttaratantra in accordance with the teaching of Sajjana, and translated the [Dharma]dharmatāvibhāga, both root-text and commentary. Thus neither the Uttara[tantra] nor the [Dharma]dharmatāvibhāga was spread in India before the time of Lord Maitrīpa. Neither is found in the great treatises such as the Abhisamayālaṁkārāloka, not even "a single phrase of them" (zur tsam).
- The translation by Jowo (Jo bo) [Atiśa] Dīpamkara (982-1054) and Nagtso (Nag tsho) (b. 1011) was well done before the one by the great translator (i.e., Ngog Loden Sherab). It is clear that the great Sharawapa (Sha ra ba pa) (1070-1141) explained [the Uttaratantra] on the basis of [Nagtso's] translation. Given that later [his] disciples on the whole preferred Ngog's translation, he explained it a second time on the basis of that translation. He also wrote a small ṭīkā on the Uttaratantra commentary by Ngog, and Drolungpa (Gro lung pa) and Zhangtsé (Zhang tshes) wrote a ṭīkā based on it [also]. Based on these two, Nyangdren (Nyang bran) wrote [another] ṭīkā. Later, many masters, such as Chapa [Chökyi Sengé] (Phya pa [Chos kyi seng ge]) (1109—69), Tsangnagpa [Tsöndrü Sengé (Brtson 'grus seng ge)], and Denbagpa [Mawai Sengé] (Dan bag pa [Smra ba'i seng ge]), wrote ṭīkās, and [so] this tradition spread widely.
~ Klaus-Dieter Mathes. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston:Wisdom Publications, 2008: pp. 161-163.
Dakpo Tashi Namgyal
To summarize, the teachings in the sūtras and tantras on the ground abiding state- such as that of tathāgatagarbha [buddha nature] abides primordially in the mindstreams of sentient beings and that the nature of mind is luminosity- are presentations of ground mahāmudrā. Teachings on the development of the dhātu of [tathāgata]garbha, on freedom from elaborations, instances of emptiness, the unreality of phenomena, their absence of a self-entity, their equality, and their unification are all considered path mahāmudrā. Teachings on the awakening of the wisdom of complete omniscience (such as the four kāyas and five wisdoms) are presentations of fruition mahāmudrā.~ Elizabeth M. Callahan, Moonbeams of Mahāmudrā - Dakpo Tashi Namgyal: With Dispelling the Darkness of Ignorance by Wangchuk Dorje, the Ninth Karmapa. Boulder: Snow Lion Publications, 2019: p. 121.
Tsele Natsok Rangdrol
On the correlation of various terms Tsele Natsok Rangdrol states:
- །རང་བྱུང་རང་ཤར་རང་རིག་ཆོས་ཉིད་དོན། །འདི་ལ་མིང་གི་རྣམ་གྲངས་སྣ་ཚོགས་ཏེ། །ཕར་ཕྱིན་ཐེག་པར་ཆོས་ཉིད་བདེན་པ་ཟེར། །སྔགས་ཀྱི་ཐེག་པ་རང་བཞིན་འོད་གསལ་ཟེར། །སེམས་ཅན་དུས་ན་བདེར་གཤེགས་སྙིང་པོའི་ཁམས། །ལམ་གྱི་སྐབས་སུ་ལྟ་སྒོམ་ལ་སོགས་མིང། །འབྲས་བུའི་དུས་ན་སངས་རྒྱས་ཆོས་སྐུ་ཟེར། །དེ་སོགས་མིནད་དང་དབྱེ་བ་དུ་མ་ཡང་། །དོན་ལ་ད་ལྟའི་ཐ་མལ་ཤེས་པ་འདིའོ།
- This self-existing and self-manifest natural awareness, your basic state,
Has a variety of names:
In the Prajnaparamita vehicle it is called innate truth.
The vehicle of Mantra calls it natural luminosity.
While a sentient being it is named sugata-garbha.
During the path it is given names which describe the view, meditation, and so forth.
And at the point of fruition it is named the dharmakaya of buddhahood.
All the different names and classifications
Are nothing other than this present ordinary mind.~ rtse le sna tshogs rang grol. nges don gyi lta sgom nyams su len tshul ji lta bar ston pa rdo rje'i mdo 'dzin. In rtse le sna tshogs rang grol gyi gsung gdams zab phyogs bsgrigs. Kathmandu: Khenpo Shedup tenzin and Lama Thinley namgyal, 2007: pp.13-14.
-Tsele Natsok Rangdrol. The Heart of the Matter: The Unchanging Convergence of Vital that Show Exactly How to Apply the View and Meditation of the Definitive Meaning. Translated by Erik Pema Kunsang. Kathmandu: Rangjung Yeshe Publications, 2002: p. 14.
As for the cognizant quality or wisdom aspect of this self-luminous consciousness, its essence is empty, its nature is cognizant, and these two are inseparable as the core of awareness. Being the seed or cause of all the buddha qualities and attributes of the pure paths, this is also known as the "true all-ground of application," "sugata-essence," "dharmakaya of self-cognizance," "transcendent knowledge," "buddha of your own mind," and so forth. All of these names given to the classifications of nirvanic attributes are synonymous. This wisdom aspect is exactly what should be realized and recognized by everyone who has entered the path.~ Tsele Natsok Rangdrol. Lamp of Mahamudra: the immaculate lamp, that perfectly and fully illuminates, the meaning of Mahamudra, the essence of all phenomena. Translated by Erik Pema Kunsang. Boston: Shambhala Publications, 1989: pp. 6-7.
Khenpo Gangshar
In his Naturally Liberating Whatever You Meet: Instructions to Guide You on the Profound Path, Khenpo Gangshar states:
- འདི་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སེམས་ཀྱི་རང་བཞིན། དུས་གསུམ་སངས་རྒྱས་ཀྱི་དགོངས་པ། ཆོས་སྒོ་བརྒྱད་ཁྲི་བཞི་སྟོང་གི་སྙིང་པོ། འདྲེན་མཆོག་དཔལ་ལྡན་བླ་མའི་ཐུགས། བཀའ་བར་པ་ནས་ཤེར་ཕྱིན་དང་འཁོར་ལོ་ཐ་མ་ནས་བདེ་གཤེགས་སྙིང་པོ། སྔགས་ཐུན་མོང་བའི་སྐབས་སུ། གཞི་རྒྱུད་རང་བཞིན་ལྷུན་གྱིས་གྲུབ་པའི་དཀྱིལ་འཁོར་
- The mind-essence is the nature of all sentient beings, the realization of the buddhas of the three times, the essence of the eighty-four thousand Dharma-doors and the heart of the glorious master, the supreme guide. It is the transcendent knowledge of the second set of teachings and the sugata-essence of the last turning of the wheel of the Dharma. According to the general system of mantra it is called continuity of ground, the spontaneously present mandala of the innate nature.
~ Mkhan po gang shar. zab lam khrid kyi man ngag 'phrad tshad rang grol. In gsung 'bum gang shar dbang po. Kathmandu: thrangu tashi choling, 2008: p. 121.
-Translation from Thrangu Rinpoche. Vivid Awareness: The Mind Instructions of Khenpo Gangshar. Translated by David Karma Choephel. Boston: Shambhala Publications, 2011: p. 226.
Thrangu Rinpoche
The Kagyu masters of the past as an instruction called this the ordinary mind, or the natural state. They called it this out of their experience. This ordinary mind itself is the dharma expanse and the essence of the buddhas: it is our buddha nature. This is exactly what the term means; this is what we need to experience and recognize.~ Thrangu Rinpoche. Vivid Awareness: The Mind Instructions of Khenpo Gangshar. Translated by David Karma Choephel. Boston: Shambhala Publications, 2011: p. 124.
Further Readings
[A Direct Path to the Buddha Within]
One of the main goals of Zhönu Pal's Ratnagotravibhāga commentary is to show that the Kagyü path of mahāmudrā is already taught in the Maitreya works and the Laṅkāvatārasūtra. This approach involves resting your mind in a nonconceptual experience of luminosity or the dharmadhātu (the expanse or nature of all phenomena) with the help of special "pith instructions" (Tib. man ngag) on how to become mentally disengaged. A path of directly realizing buddha nature is thus distinguished from a Madhyamaka path of logical inference and it is with this in mind that Zhönu Pal's commentary can be called a "direct path to the buddha within."
~ Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston:Wisdom Publications, 2008: p. 1.
[When the Clouds Part]
As stated before, texts such as CMW, those by Mönlam Tsültrim, GC, the Eighth Karmapa’s Lamp, and GISM all establish connections between the Uttaratantra and Mahāmudrā. Such connections are also found in a number of Indian and Tibetan Mahāmudrā works. Usually, these connections are made in the wider context of the Mahāmudrā approaches that came to be called "sūtra Mahāmudrā" or "essence Mahāmudrā" (the Mahāmudrā approach that is beyond "sūtra Mahāmudrā" and "tantra Mahāmudrā"). In order to provide some background against which the Uttaratantra-based Mahāmudrā instructions in the above texts can be appreciated more fully, I will next present an overview of the key elements of the different approaches to Mahāmudrā, their origins, their scriptural sources, and the different ways in which they are taught.
~ Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
