Luminous Heart

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Thus, "mentation" can either designate the mental-sense faculty (which equals the immediate condition), the afflicted mind, or the seventh consciousness as consisting of both the afflicted mind and the immediate condition (or immediate mind).<ref>Note though that the explicit term "immediate mind" seems to be a later Tibetan term―it does not appear in any of the texts by Maitreya, Asaṅga, or Vasubandhu (or any other Yogācāra texts I have consulted). For more details on this specific topic, see the introduction to the Third Karmapa's view below; he further divides "mentation" into the afflicted mind, the immediate mind, and "pure or stainless mentation."</ref> However, in specific Yogācāra terminology, what mentation actually refers to is only the afflicted mind. As Sthiramati comments on Vasubandhu's ''Pañcaskandhaprakaraṇa'':
Thus, "mentation" can either designate the mental-sense faculty (which equals the immediate condition), the afflicted mind, or the seventh consciousness as consisting of both the afflicted mind and the immediate condition (or immediate mind).<ref>Note though that the explicit term "immediate mind" seems to be a later Tibetan term―it does not appear in any of the texts by Maitreya, Asaṅga, or Vasubandhu (or any other Yogācāra texts I have consulted). For more details on this specific topic, see the introduction to the Third Karmapa's view below; he further divides "mentation" into the afflicted mind, the immediate mind, and "pure or stainless mentation."</ref> However, in specific Yogācāra terminology, what mentation actually refers to is only the afflicted mind. As Sthiramati comments on Vasubandhu's ''Pañcaskandhaprakaraṇa'':


<blockquote>"In actual fact, mentation is what focuses on the ālaya-consciousness" means that the afflicted mind permanently focuses on the ālaya-consciousness as being a self, because it is congruently associated with focusing on a self in terms of being ignorant about it, [entertaining] views about it, being proud of it, and being attached to it. It always exists by virtue of having the character of self-centeredness. In actual fact, this is what is called "mentation." To refer to [the state of] consciousness immediately upon the six collections of consciousnesses, such as the eye [consciousness], having ceased as "mentation" is in order to establish [this state] as the location of [the arising of] the sixth―the mental―consciousness, but not because it has the aspect of self-centeredness. Therefore, in actual fact, it is not mentation per se.</blockquote>
<blockquote>"In actual fact, mentation is what focuses on the ālaya-consciousness" means that the afflicted mind permanently focuses on the ālaya-consciousness as being a self, because it is congruently associated with focusing on a self in terms of being ignorant about it, [entertaining] views about it, being proud of it, and being attached to it. It always exists by virtue of having the character of self-centeredness. In actual fact, this is what is called "mentation." To refer to [the state of] consciousness immediately upon the six collections of consciousnesses, such as the eye [consciousness], having ceased as "mentation" is in order to establish [this state] as the location of [the arising of] the sixth―the mental―consciousness, but not because it has the aspect of self-centeredness. Therefore, in actual fact, it is not mentation per se.<ref>D4066, fol. 239a.7–239b.3.</ref></blockquote>


As the ''Abhidharmasamucchaya'' and many other texts explain, the afflicted mind is the ever-present ego-clinging in saṃsāric beings and even in those on the Buddhist path of learning:
As the ''Abhidharmasamucchaya'' and many other texts explain, the afflicted mind is the ever-present ego-clinging in saṃsāric beings and even in those on the Buddhist path of learning:


<blockquote>Except for when the path [of seeing] has become manifest [in one's mind stream], in the meditative absorption of cessation, and the level of nonlearning, it is always present in virtuous, nonvirtuous, and neutral states.</blockquote>
<blockquote>Except for when the path [of seeing] has become manifest [in one's mind stream], in the meditative absorption of cessation,<ref>This meditative absorption represents the cessation of all primary minds and mental factors with an unstable continuum (the first six consciousnesses) as well as one of the two consciousnesses with a stable continuum (the afflicted mind with its mental factors, but not the ''ālaya''-consciousness). This absorption is used as the culminating meditative absorption in the process of "ninefold progressive abiding" (which includes various alternating ways of training in entering and rising from the four samādhis of the form realm and the four formless absorptions).</ref> and the level of nonlearning, it is always present in virtuous, nonvirtuous, and neutral states.<ref>D4049, fol. 53a.7–b.1.</ref></blockquote>


In terms of the hīnayāna path, this means that the afflicted mind is not present in the meditative equipoises of all noble beings from stream-enterers up through arhats, since the realization of the ultimate is incompatible with views about a self, and since arhats have relinquished all afflicted phenomena of the three realms. In terms of the mahāyāna path, the afflicted mind is out of function during the meditative equipoises of bodhisattvas from the first bhūmi onward, because both personal and phenomenal identitylessness are directly realized. However, by virtue of habitual latent tendencies, it still operates during the subsequent attainment of the first seven bhūmis (therefore, they are called "impure”). On the eighth bhūmi, the afflicted mind is fully relinquished. From a mahāyāna perspective, the afflicted mind is inactive in the meditative equipoise of arhats with remainder, but its latent tendencies still show in their phases of subsequent attainment. In arhats without remainder, these tendencies are not manifest, since such arhats are in constant meditative equipoise. However, together with the remaining cognitive obscurations, they constitute what the mahāyāna calls "the ground of the latent tendencies of ignorance."
In terms of the hīnayāna path, this means that the afflicted mind is not present in the meditative equipoises of all noble beings from stream-enterers up through arhats, since the realization of the ultimate is incompatible with views about a self, and since arhats have relinquished all afflicted phenomena of the three realms.<ref>Guṇaprabha's ''Pañcaskandhavivaraṇa'' (D4067, fol. 27a.1–2) explains that, during the meditative absorption of cessation and the path of the noble ones, the afflicted mind ceases insofar as its latent tendencies do not manifest. However, once one rises from these states, it rearises from its seeds.</ref> In terms of the mahāyāna path, the afflicted mind is out of function during the meditative equipoises of bodhisattvas from the first bhūmi onward, because both personal and phenomenal identitylessness are directly realized. However, by virtue of habitual latent tendencies, it still operates during the subsequent attainment of the first seven bhūmis (therefore, they are called "impure”). On the eighth bhūmi, the afflicted mind is fully relinquished. From a mahāyāna perspective, the afflicted mind is inactive in the meditative equipoise of arhats with remainder, but its latent tendencies still show in their phases of subsequent attainment. In arhats without remainder, these tendencies are not manifest, since such arhats are in constant meditative equipoise. However, together with the remaining cognitive obscurations, they constitute what the mahāyāna calls "the ground of the latent tendencies of ignorance."


There is not much to say on the remaining six consciousnesses, except for the sixth one being explained as twofold in the teachings on valid cognition (''pramāṇa''). These two are the (more commonly known) thinking mind and what is called "mental valid perception." The latter refers to the part of the sixth consciousness that, like the five sense consciousnesses, is able to directly perceive sense objects (such as visible forms) upon being triggered by a preceding moment of sense consciousness (such as a visual consciousness). Together with the five sense consciousnesses, mental perception represents the outwardly oriented consciousnesses, while the thinking mind focuses on (more or less) conceptual mental images, which may or may not be triggered by preceding sense perceptions (such as seeing, reading, or hearing about something, and then thinking about it).
There is not much to say on the remaining six consciousnesses, except for the sixth one being explained as twofold in the teachings on valid cognition (''pramāṇa''). These two are the (more commonly known) thinking mind and what is called "mental valid perception." The latter refers to the part of the sixth consciousness that, like the five sense consciousnesses, is able to directly perceive sense objects (such as visible forms) upon being triggered by a preceding moment of sense consciousness (such as a visual consciousness). Together with the five sense consciousnesses, mental perception represents the outwardly oriented consciousnesses, while the thinking mind focuses on (more or less) conceptual mental images, which may or may not be triggered by preceding sense perceptions (such as seeing, reading, or hearing about something, and then thinking about it).
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In general, it is said that the sense consciousnesses and the mental consciousness are "unstable" consciousnesses, that is, they do not operate at all times (such as when being fast asleep). The afflicted mind and the ālaya-consciousness are "stable" (they operate even during deep sleep and coma). However, in certain meditative states, even the afflicted mind temporarily sinks back into the ālaya-consciousness, but rearises from it once one rises from such meditations. In a way, the ālaya-consciousness can be understood as referring to nothing but the ever-unimpeded underlying stream of the vivid clarity aspect of mind, otherwise mind would be like a stone, or would have to be switched on again out of nothing upon waking up in the morning, or coming out of a coma or deep meditation.
In general, it is said that the sense consciousnesses and the mental consciousness are "unstable" consciousnesses, that is, they do not operate at all times (such as when being fast asleep). The afflicted mind and the ālaya-consciousness are "stable" (they operate even during deep sleep and coma). However, in certain meditative states, even the afflicted mind temporarily sinks back into the ālaya-consciousness, but rearises from it once one rises from such meditations. In a way, the ālaya-consciousness can be understood as referring to nothing but the ever-unimpeded underlying stream of the vivid clarity aspect of mind, otherwise mind would be like a stone, or would have to be switched on again out of nothing upon waking up in the morning, or coming out of a coma or deep meditation.


Several texts by Paramārtha speak about the ''amalavijñāna'' ("pure or stainless consciousness") as a ninth kind of consciousness. It refers to the unconditioned, changeless, permanent mind unaffected by any impurities, identical with suchness as the ultimate. This ''amalavijñāna'' is said to be the foundation of the Buddhist path, while the ālaya-consciousness is the foundation of all defilements and eventually eliminated. Paramārtha also equates this ''amalavijñāna'' with suchness, nonconceptual wisdom, and mind's luminosity. He says that it is unmistaken and free from both the imaginary and the other-dependent natures (which comprise the manifestations of mistaken consciousness), thus being reminiscent of typical ''shentong'' positions.
Several texts by Paramārtha speak about the ''amalavijñāna'' ("pure or stainless consciousness") as a ninth kind of consciousness.<ref>Note that, as Paul (1984, 139) remarks, "this consciousness is never enumerated specifically as a ninth consciousness, though this is the implication from the assertion that the ''amala-vijñāna'' is separate from all defilement and emerges only after the cessation of the ''ālaya''."</ref> It refers to the unconditioned, changeless, permanent mind unaffected by any impurities, identical with suchness as the ultimate. This ''amalavijñāna'' is said to be the foundation of the Buddhist path, while the ālaya-consciousness is the foundation of all defilements and eventually eliminated. Paramārtha also equates this ''amalavijñāna'' with suchness, nonconceptual wisdom, and mind's luminosity. He says that it is unmistaken and free from both the imaginary and the other-dependent natures (which comprise the manifestations of mistaken consciousness), thus being reminiscent of typical ''shentong'' positions.<ref>Taishō 1584, 1616 (esp. pp. 863b20f and 864a28), 1617 (esp. p. 872a1f). Apparently, there are no Indian, but only Chinese scriptural sources for this ninth consciousness, so the Tibetan tradition seems to have obtained its information on it from the latter, including the Chinese commentary on the ''Saṃdhinirmocanasūtra'' (translated into Tibetan as P5517) by the Korean master Wonch'uk (aka Yüan-ts'e; 613–96). According to Hsüan-tsang's ''Vijñāptimātratāsiddhi'' (La Vallée Poussin 1928–1948, 109–11), the notion of ''amalavijñāna'' was originally a teaching of the Vibhajyavādins (more precisely, the Mahāsāṃghika-Ekavyāvahārika-Lokottaravādin-Kaukkuṭikas), who speak about the natural purity of the mind being merely obscured by adventitious stains. Paul (1984, 240–41) points out the following: "The Tunhuang manuscript, ''She ta-sheng lun chang'' {a text on the ''Mahāyānasaṃgraha''}, attributes the following to the WHL {a ''Mahāyānasaṃgraha''-related threefold anthology attributed to Paramārtha}: ‘The characterless and unproduced state is the ''amala[-vijñāna''], the ultimately pure consciousness’ (T.2807.85.1013c20–21). ‘The nature of discrimination (''parikalpita-svabhāva'') is forever nonexistent. The nature of dependence (''paratantra-svabhāva'') also does not exist. As for these two, they have no existence and this is identical to the ''amala-vijñāna''. Thus, it is ultimately the only pure consciousness. Furthermore, it is a foreign tradition that states in the ''Shih-ch'i ti-lun'', “Chapter on the Bodhisattva,” {another text by ''Paramārtha''} that the ''amala-vijñāna'' is explained as the ninth consciousness’ (T.2807.85.1016c19-22)."</ref>




====Mind operates on three levels====
====Mind Operates on Three Levels====


The three "natures" or "characteristics" are the main Yogācāra pedagogic template to explain mind's operational modes when deluded and undeluded. They are the imaginary nature, the other-dependent nature, and the perfect nature. In Indian, Tibetan, and Chinese texts, one finds a great number of sometimes very different presentations of what these three natures are and how they are interrelated. However, if one keeps in mind that all of these models describe processes rather than three clearly separate and fixed things or realities, their descriptions are not contradictory, but just emphasize different aspects of the same dynamics. For example, it is much easier to describe the features of a book, a CD, or a flower that lie still in front of oneself than the ever-changing and interacting movements of waves on the ocean. The fluid character of all three natures is shown in the following passages from the ''Mahāyānasaṃgraha'':
The three "natures" or "characteristics" are the main Yogācāra pedagogic template to explain mind's operational modes when deluded and undeluded. They are the imaginary nature, the other-dependent nature, and the perfect nature.<ref>As for the last term, most translations that come purely from the Tibetan ''yongs grub'' (instead of the Sanskrit ''pariniṣpanna'') say "thoroughly established nature" or the like. This is usually based on too literal an understanding of the Tibetan (while disregarding its underlying Sanskrit, which simply means "perfect" or "perfected") and on certain Tibetan doxographical hierarchies, which consider this term as an exclusive feature of so-called "Mere Mentalism" with its alleged assertion of some ultimately existing or "thoroughly established" consciousness. However, neither the Sanskrit term nor its understanding by all major Yogācāra masters justify any such wrongly reifying rendering. Also, it seems somewhat misleading to say "perfected nature," since there is nothing to be changed, let alone perfected, in this nature, its whole point being rather to signify primordial perfection and completeness.</ref> In Indian, Tibetan, and Chinese texts, one finds a great number of sometimes very different presentations of what these three natures are and how they are interrelated.<ref>A detailed study of all these different models would cover a large volume on its own (for an overview, see Boquist 1993).</ref> However, if one keeps in mind that all of these models describe processes rather than three clearly separate and fixed things or realities, their descriptions are not contradictory, but just emphasize different aspects of the same dynamics. For example, it is much easier to describe the features of a book, a CD, or a flower that lie still in front of oneself than the ever-changing and interacting movements of waves on the ocean. The fluid character of all three natures is shown in the following passages from the ''Mahāyānasaṃgraha'':


<blockquote>In one sense, the other-dependent nature is other-dependent; in another sense, it is imaginary; and in yet another sense, it is perfect. In what sense is the other-dependent nature called "other-dependent”? It is other-dependent in that it originates from the seeds of other-dependent latent tendencies. In what sense is it called "imaginary”? Because it is both the cause of [false] imagination and what is imagined by it. In what sense is it called "perfect”? Because it does not at all exist in the way it is imagined.</blockquote>
<blockquote>In one sense, the other-dependent nature is other-dependent; in another sense, it is imaginary; and in yet another sense, it is perfect. In what sense is the other-dependent nature called "other-dependent”? It is other-dependent in that it originates from the seeds of other-dependent latent tendencies. In what sense is it called "imaginary”? Because it is both the cause of [false] imagination and what is imagined by it. In what sense is it called "perfect”? Because it does not at all exist in the way it is imagined.<ref>II.17 (P5549, fol. 18b.5–8).</ref></blockquote>
and
and
<blockquote>Thus, in terms of its imaginary aspect, this very other-dependent nature is saṃsāra. In terms of its perfect aspect, it is nirvāṇa.</blockquote>
<blockquote>Thus, in terms of its imaginary aspect, this very other-dependent nature is saṃsāra. In terms of its perfect aspect, it is nirvāṇa.<ref>II.28 (ibid., fol. 22a.6–7).</ref></blockquote>


In this vein, the other-dependent nature is the process or experiential structure in which the world presents itself as a seeming (delusive) reality for beings whose minds have a dualistic perceptual structure (which is the imaginary nature). The perfect nature is the underlying fundamental process or structure of mind's true nature and its own expressions as they are unwarped by said dualistic perceptual structure. In more technical terms, the other-dependent nature is the basic "stuff" or stratum of which all our saṃsāric experiences and appearances consist. It is the mistaken imagination that appears as the unreal entities of subject and object, because these are appearances under the sway of something "other," that is, triggered by the latent tendencies of ignorance. The other-dependent nature appears as the outer world with its various beings and objects; as one's own body; as the sense consciousnesses that perceive these objects and the conceptual consciousness that thinks about them; as the clinging to a personal self and real phenomena; and as the mental events, such as feelings, that accompany all these consciousnesses. Thus, false imagination is what creates the basic split of bare experience into seemingly real perceivers that apprehend seemingly real objects. The duality of subject and object—the imaginary nature—does not even exist on the level of seeming reality, but the mind that creates this split does exist and functions on this level. However, the other-dependent nature in no way exists ultimately, since the Yogācāra texts repeatedly describe it as illusionlike and so on, and also state that it is to be relinquished, while the perfect nature is what is to be revealed (see below).
In this vein, the other-dependent nature is the process or experiential structure in which the world presents itself as a seeming (delusive) reality for beings whose minds have a dualistic perceptual structure (which is the imaginary nature). The perfect nature is the underlying fundamental process or structure of mind's true nature and its own expressions as they are unwarped by said dualistic perceptual structure. In more technical terms, the other-dependent nature is the basic "stuff" or stratum of which all our saṃsāric experiences and appearances consist. It is the mistaken imagination that appears as the unreal entities of subject and object, because these are appearances under the sway of something "other," that is, triggered by the latent tendencies of ignorance. The other-dependent nature appears as the outer world with its various beings and objects; as one's own body; as the sense consciousnesses that perceive these objects and the conceptual consciousness that thinks about them; as the clinging to a personal self and real phenomena; and as the mental events, such as feelings, that accompany all these consciousnesses. Thus, false imagination is what creates the basic split of bare experience into seemingly real perceivers that apprehend seemingly real objects. The duality of subject and object—the imaginary nature—does not even exist on the level of seeming reality, but the mind that creates this split does exist and functions on this level. However, the other-dependent nature in no way exists ultimately, since the Yogācāra texts repeatedly describe it as illusionlike and so on, and also state that it is to be relinquished, while the perfect nature is what is to be revealed (see below).

Revision as of 14:05, 27 October 2020

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.