Karmapa, 8th
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Explaining the Karma Kagyu Understanding of Buddha-Nature through the 8th Karmapa Mikyo Dorje's Works
Khenpo starts with the claim that in the midst of the diverse interpretations of buddha-nature, the understanding of buddha-nature among the different Karmapa incarnations has been consistent. From among them, his presentation focuses on the theory of buddha-nature in the writings of the 8th Karmapa Mikyo Dorje. Mikyo Dorje, like many other Kagyu elders, considered Gampopa to have said that the text for our Mahāmudrā is the Ultimate Continuum of Buddha Maitreya.
According to Mikyo Dorje, the middle wheel and the final wheel teach buddha-nature, with middle wheel teaching the temporary definitive and the final wheel being the ultimate definitive point. Many sūtras and tantras present buddha-nature, but it is the Ultimate Continuum which contains a concise presentation of buddha-nature through ten aspects of its formulation. In his presentation, Khenpo lists six points for discussion:
- 1. The reasons for the presence of buddha-nature in all sentient beings
2. The characteristics of buddha-nature
3. Analogies to demonstrate how impurities obscure buddha-nature
4. Engaging in the path to cleanse the impurities obscuring buddha-nature
5. The purpose of buddha-nature teachings
6. The works of Mikyo Dorje on buddha-nature
Khenpo discusses the three reasons in the Ultimate Continuum and underscores that the sphere of reality and pristine wisdom are nondual, and when this becomes manifest, it is said that the dharmakāya radiates or becomes evident. The point about the reality of sentient beings and the Buddha being identical also refers to sentient beings possessing buddha-nature which is pure by nature and is not tainted by temporary afflictions.
Buddha-nature is eternal, permanent, unconditioned reality which transcends thought and mind. It possesses both the dharmakāya and its manifestations latent in its nature. Thus, Khenpo points out the unique position in Mikyo Dorje's writings that even the embodied forms of the buddha are active in sentient beings. He concludes by showing the Kagyu practice for revealing the buddha-nature and its qualities through nonmentation, nondistraction, and noncontrivance, by remaining in the ordinary awareness and natural state.Accepting the possibility of enlightenment as a fundamental Buddhist axiom, one has to either explain the causal process of its production, or accept its primordial existence, for example in terms of a buddha nature (tathāgatagarbha). The latter also applies, of course, when buddhahood is not taken to be produced from scratch. The way this basic issue is addressed is an ideal touchstone for systematically comparing various masters and their philosophical hermeneutical positions in the complex landscape of Tibetan intellectual history. The diversity of views on buddha nature has its roots in the multilayered structure of the standard Indian treatise on buddha nature, the Ratnagotravibhāga. Depending on whether one follows the original intent of the Tathāgatagarbhasūtras (which can be identified in the earliest layer of the Ratnagotravibhāga), or the Yogācāra interpretation of the latter in the Ratnagotravibhāga, buddha nature can refer to either an already fully developed buddha, or the naturally present potential (prakṛtisthāgotra) or natural luminosity of mind, i.e., sentient beings’ ability to become buddhas. While some saw in such positive descriptions of the ultimate only synonyms for the emptiness of mind,[1] or simply teachings of provisional meaning,[2] the Jo nang pas, and many bKa’ brgyud pas and rNying ma pas as well, took them as statements of definitive meaning.[3] Among the latter, i.e., those for whom buddha nature is more than just emptiness, there was disagreement about the relationship between such a positively described buddha nature and its adventitious stains, which include all ordinary states of mind and the world experienced by the latter.
For my analysis of Mi bskyod rdo rje’s view on the relation between buddha nature and its adventitious stains I have chosen his Abhisamayālaṃkāra commentary, the rGan po’i rlung sman,[4] which contains a critical review of ’Gos Lo tsā ba gZhon nu dpal’s (1392-1481) rGyud gsum gsang ba; the sKu gsum ngo sprod rnam bshad; the Phyag rgya chen po’i sgros ‘bum and Mi bskyod rdo rje’s independent work on gzhan stong, the dBu ma gzhan stong smra ba’i srol legs par phye ba’i sgron me. While these texts have in common that they endorse a robust distinction between buddha nature and the adventitious stains, the respective gzhan stong ("other empty") views underlying this relationship slightly differ, or are not mentioned in explicit terms. The homogeneous clear-cut distinction between impure sentient beings and a pure mind, dharmadhātu, or buddha nature is strikingly similar to what we find in the relevant works of the third Karma pa Rang byung rdo rje (1284-1339).5) Even though Rang byung rdo rje does not explicitly mention the word gzhan stong in his mainly Yogācāra-based presentation of buddha nature, Karma Phrin las pa’s[6] (1456-1539) and Kong sprul Blo gros mtha’ yas’s (1813-1899) description of Rang byung rdo rje as a gzhan stong pa[7] is at least understandable on the grounds that Mi bskyod rdo rje uses this label for a doctrine similar to Rang byung rdo rje’s.[8] In order to further contextualize Mi bskyod rdo rje’s distinction between buddha nature and adventitious stains I have also consulted relevant passages from his commentaries on the Madhyamakāvatāra and the dGongs gcig. (Mathes, introductory remarks, 65–67)
Notes
- This mainly is the position of rNgog Blo ldan shes rab (1059-1109), who claims in his Theg chen rgyud bla’i don bsdus pa, 5b3: "The mental continuum, which has emptiness as its nature, is the [buddha] element (i.e., buddha nature)." (... stong pa nyid kyi rang bzhin du gyur pa’i sems kyi rgyud ni khams yin no). A similar line of thought is followed by the dGe lugs pas, for whom emptiness is what is taught in the doctrine of tathāgatagarbha (see Seyfort Ruegg 1969, 402).
- This is, for example, the position maintained by Sa skya Paṇḍita (1182-1251) and Bu ston Rin chen ‘grub (1290-1364) (Seyfort Ruegg 1973, 29-33).
- For rNgog Blo ldan shes rab and some dGe lugs pas, too, buddha nature has definitive meaning on the grounds that it is a synonym of emptiness (see Mathes 2008:26-27; and Seyfort Ruegg 1969, 402) .
- This is how the author originally referred to his work, even though it appears in the Collected Works in the less irreverent title Sublime Fragrance of the Nectar of Analysis (Higgins and Draszczyk 2016, vol. 1, 12).
- I.e., the Zab mo nang don and its autocommentary, the sNying po bstan pa, the Dharmadhātustava commentary, and the Rang byung rdo rje’i mgur rnams. See Mathes 2008, 51-75.
- See Karma 'Phrin las pa: "Dris lan yid kyi mun sel zhes bya ba lcags mo’i dris lan bzhugs", 91, 1-4. For the Tibetan text and an English translation, see Mathes 2008, 55 & 441.
- See Kong sprul Blo gros mtha’ yas: Shes bya kun khyab mdzod, vol. 1, 460, 2-13.
- The fact that the relation between buddha nature and its adventitious stains is only occasionally labelled gzhan stong by Mi bskyod rdo rje is not very telling, since in his dBu ma gzhan stong smra ma’i srol the main topic is the said relation, and Mi bskyod rdo rje refers to it as gzhan stong merely in the title.
Other names
- ཀརྨ་པ་བརྒྱད་པ་ · other names (Tibetan)
- ཆོས་ཀྱི་གྲགས་པ་དཔལ་བཟང་པོ་ · other names (Tibetan)
- karma pa brgyad pa · other names (Wylie)
- chos kyi grags pa dpal bzang po · other names (Wylie)
- Karmapa, 8th · other names
Affiliations & relations
- Karma Kagyu · religious affiliation
- Karmapa, 7th · emanation of
- Karmapa, 9th · incarnation
- Tai Situpa, 2nd · teacher
- Sangye Nyenpa, 1st · teacher
- Tai Situpa, 3rd · teacher
- byams chen chos rje sna tshogs rang grol · teacher
- karma phrin las pa · teacher
- Pawo Rinpoche, 2nd · student
- Shamarpa, 5th · student
- Tai Situpa, 4th · student
- Official Karmapa Office Page on the 8th Karmapa Tsurphu Monastery Page on the 8th Karmapa · websites