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Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, March 28, 2022. Video, 6:49. https://www.youtube.com/watch?v=a9L-KcGTJQs.;Potprecha Cholvijarn: On the Background to the Nibbāna as Self or Not-Self Debate;ātman;anātman;Buddha-nature as Self - Atman;The doctrine of buddha-nature in Theravadin Buddhism;Debate(s);Potprecha Cholvijarn: On the Background to the Nibbāna as Self or Not-Self Debate
The innocence of this first inquiry—just asking what you are—is beginner's mind. The mind of the beginner is needed throughout Zen practice. It is the open mind, the attitude that includes both doubt and possibility, the ability to see things always as fresh and new. It is needed in all aspects of life. Beginner's mind is the practice of Zen mind.
This book originated from a series of talks given by Zen Master Shunryu Suzuki to a small group is Los Altos, California. He joined their meditation periods once a week and afterwards answered their questions and tried to encourage them in their practice of Zen and help them solve the problems of life. His approach is informal, and he draws his examples from ordinary events and common sense. Zen is now and here, he is saying; it can be as meaningful for the West as for the East. But his fundamental teaching and practice and drawn from all the centuries of Zen Buddhism and especially from Dogen, one of the most important and creative of all Zen Masters.
This book is about how to practice Zen as a workable discipline and religion, about posture and breathing, about the basic attitudes and understanding that makes Zen practice possible, about non-duality, emptiness, and enlightenment. Here one begins to understand what Zen is really about. And, most important of all, every page breathes with the joy and simplicity that make a liberated life possible. (Source: inside jacket)
Rongtön Sheja Kunrig’s Understanding of Buddha-Nature
Khenpo begins by stating that he will be mainly explaining the position of Rongton Sheja Kunrig, whose understanding of buddha-nature is further clarified by Gorampa Sonam Senge, although the two do not always completely concur. Explaining the Sanskrit words kulla and gotra, he highlights how without the Buddha element, or spiritual gene, it is not possible to wish for happiness and grow tired of suffering and seek the state of enlightenment. However, all sentient beings possess the buddha-nature, which Khenpo identifies as the union of emptiness and appearance.
The element, in the lower Buddhist philosophical schools, is considered as a conditioned seed for liberation. However, in the Mādhyamika school according to the Sakya tradition, buddha-nature is the union of the subtle intrinsic luminous nature of the consciousness and its ultimate nature, which is emptiness free from all elaborations. Khenpo lists the five positions on buddha-nature which Gorampa refuted, including the assertion that (1) buddha-nature is a nonimplicative negation, (2) there are two types of buddha-nature, one which is conditioned and the other which is unconditioned, (3) beings are without buddha-nature, (4) the two phases of buddha-nature are contradictory, and (5) buddha-nature is the truly existent intrinsic nature.
Khenpo further explains the difference between Rongton and Gorampa in explaining the verse presenting the three arguments for the presence of buddha-nature in all beings. This led to an intense discussion on whether one of the arguments is a sufficient reason on its own to prove the existence of buddha-nature in all beings or whether all three are required to make it a complete and valid argument.On Understanding and Practice of Buddha-Nature in Drukpa Kagyu Tradition
Explaining the concept of spiritual gene, or gotra, in the Madhyamaka tradition in general through citations from sūtras and commentarial literature, Lopen Damcho Dorji presents Buddha-Nature in the Drukpa Kagyu school, particularly as found in the writings of Pema Karpo, as the sphere of reality which is the emptiness free from all elaborations, specifically the emptiness of the mental consciousness. Pema Karpo, he explains, considers an emptiness transcending all extremes of existence, nonexistence, both, and neither to be buddha-nature and not a mere negation of true existence.
Explaining the Drigung Kagyu Understanding of Buddha-Nature Based on the Single Intent
Khenpo Dawa Tsering starts by mentioning how buddha-nature is a profound and difficult topic to fathom even by enlightened beings, and he can merely make an attempt. In his presentation, Khenpo presents the theory and practice of buddha-nature in the Drigung Kagyu tradition, primarily based on the two verses on buddha-nature found in the Single Intent of Drigung Kyobpa Jikten Gönpo. To put it in historical context, he shares that Jikten Sumgon lived in the 12th century and the Single Intent has since had commentaries written on it not only by Drigung masters but also by Kagyu and Nyingma masters.
Based on the Single Intent, he confirms that the Drigung understanding of buddha-nature aligns with the direct experiential meditative tradition rather than the inferential and exegetical tradition. Out of many verses comprising 150 points in the Single Intent, there are only two lines explicitly mentioning buddha-nature. Like the Kagyu and Nyingma schools, the Drigung school also accepts that buddha-nature has the sublime qualities of the Buddha latent in it. These sublime qualities are, however, obscured by the impurities, which do not really penetrate or contaminate the actual state of buddha-nature.
In this respect, the term glo bur, or adventitious, does not have a temporal connotation of something happening suddenly and temporarily. The impurities have been around since the beginning. Rather, the term refers to the removable or separable nature of the impurities which cover buddha-nature. Following the Kagyu tradition originating in Dvagpopa, or Gampopa Sonam Rinchen, the Drigung school asserts that buddha-nature avoids the problems of denial and exaggeration. Because buddha-nature is free from or empty of impurities, it avoids the problem of imposition or exaggeration. Because buddha-nature primordially possesses noble qualities, it avoids the problem of denial or rejection.
Buddha-nature endowed with all sublime qualities of enlightenment is presented as being unconditioned and eternal, and three names of the impure, partially pure, and fully pure are used to refer to it in three stages. Just like Devadatta is known as a gardener for gardening, cook while cooking, etc., buddha-nature is also given three different titles at three stages, although it is one and the same in its essence.
According to the Single Intent, the third wheel of dharma on buddha-nature is said to be clearly definitive, while the middle wheel is not fully definitive, as it also teaches emptiness which is a nominal ultimate. Khenpo also adds that the two truths are perspectives and not two different ontological states and that the sūtras often classed as Mind Only-sūtras are considered as ultimately Mādhyamika. Sūtras themselves cannot be classed as Mind Only or Middle Way sūtras. While the three wheels of dharma are considered as progressive teachings for a person to follow gradually, the Single Intent also claims that the three wheels of dharma differ in focus and emphasis and they share all aspects with varying stress.
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."
As the laughter died down, the Gyalwang Karmapa delivered a profound and reasoned teaching on Buddha-nature and the nature of mind. "All sentient beings are endowed with the potential for complete Buddhahood," he began.
They are inherently Buddhas, and inherently that Buddha-nature is completely free of any stains -- it is stainless, and perfect. Yet, at the level of relative or immediate experience, our experience is not this way. Our experience is that this perfectly pure Buddha-nature is veiled by our confused outlook.
Shifting the teaching to a deeper level, the Gyalwang Karmapa then described the dharmakaya, or the Buddha's enlightened mind. "Lord Gampopa said that the nature of thoughts is dharmakaya," he explained.
Thoughts and dharmakaya are inseparable. We have this dualistic approach of seeing dharmakaya as pure and thoughts as impure, but we need to understand the inseparability of thoughts and dharmakaya.
The Gyalwang Karmapa spoke directly in English as he continued:
Every moment that we have thought, every moment that thought arises, we have the opportunity to recognize the nature of thought as emptiness or dharmakaya, whatever you want to call it. Thought and the emptiness of its nature are inseparable. We can't make them separate; there's no separation. Because thought itself is emptiness that means actually in everyday life we have lots of opportunity to recognize and realize the nature of thought, or nature of emptiness, or dharmakaya. But we just follow the appearances, the illusions -- we don't look deeper.
The Gyalwang Karmapa then responded to several more questions from the audience, teaching briefly on the progressive views of emptiness within Tibetan Buddhism which culminate in the final Madhyamaka view. The final questioner echoed the thoughts of many gathered when she asked the Gyalwang Karmapa how his students could help and support him. "I feel energized and inspired by all the love and the support that I receive from all of you. That really is sufficient. I don't need anything more than your love and support," he replied, to resounding applause.
Continuing an annual tradition, the teaching took place at the request of the Root Institute for Wisdom Culture. The Gyalwang Karmapa taught to an overflowing gompa, with hundreds of students spilling out into the surrounding balconies and gardens. In addition to mostly international students, the audience also included local Indian children from the Root Institute's school.Jonangpa Theory and Practice of Buddha-Nature
In order to discuss the Jonang understanding and practice of buddha-nature, Geshe Drime Ozer presents three main points, although he did not manage to discuss the second and third in any detail.
- 1. He briefly discusses how buddha-nature is explained in many sūtras and tantras and also quoted some important verses from these sūtras.
2. His second point concerns the method, path, and the techniques with which the ultimate truth of buddha-nature is actualized or revealed by getting rid of the adventitious obscurations.
3. The final point, which he planned to present, was the difference between sūtra and tantric presentations of buddha-nature and how they differ in profundity and effectiveness although they are dealing with the same point.
Quoting the verse which is said to be the declaration of the Buddha after he reached enlightenment, Geshe explains that the three sets of teachings of wheels of dharma are three phases of the Buddha's teachings to tame a person gradually or teachings to suit three different levels of spiritual caliber. In the Jonang tradition, the first two wheels of dharma are provisional and the last or final wheel of dharma is the definitive teaching dealing with the ultimate truth. Commenting on the emptiness taught in Nāgārjuna's scholastic writings, he states that the Jonang school considered that kind of emptiness to be only nominal emptiness and not the final one.
The Mādhyamika, in this respect, are divided into proponents of rangtong, or self-emptiness, and of zhentong, or other-emptiness. Both Prāsaṅgika and Śvātantrika fall within the rangtong group, while zhengtong is also known as Great Mādhymika and is the tradition promoted by the hymnic corpus of Nāgārjuna and the works of Maitreya. He goes on to explain how in the Jonang tradition, buddha-nature is equated with the alayajñāna and how this should be distinguished from alayavijñāna.
He says that in the Jonang tradition, buddha-nature is the ultimate buddha and that such buddha is endowed with all noble attributes and qualities, while the conventional buddha is one who has manifested such qualities having removed the obscuration. The sūtras did not teach a direct and effective path to reveal this ultimate buddha as the tantras did.
During the Q&A, a vibrant debate occurred among the presenters and attendees, primarily on the Jonang assertion that buddha-nature is a truly established eternal reality. Many scholars challenged the assertion that buddha-nature can be truly existing when analyzed by reductive reasoning presented in the Mādhyamika writings. Geshe Drime Ozer pointed out that buddha-nature is truly existent in the Jonang tradition as it is the truth and perceived by the pristine wisdom of the enlightened beings in their meditative equipoise. However, it is not a truly existing substance or entity which is nonexistent and what Nāgārjuna, Candrakīrti, and other Mādhyamika scholars negated.Understanding Buddha-Nature in the Geluk Yigcha Literature
Geshe Jigme presents the interpretation and understanding of specific controversial points according to the yigcha textbooks of the main Geluk monastic colleges. In general, he states that the yigcha writers agree on most points and are consistent in their interpretation. The topic of buddha-nature in most of the textbooks is covered while discussing the section on gotra, or spiritual gene, in the Ornament of Realization. He presents the discussion of buddha-nature through the five points of (1) the nature or definition of buddha-nature, (2) types, (3) etymology, (4) the manner in which the spiritual gene is made manifest, and (5) the issue of those without the gene.
The Geluk authors agree that in the Vaibhaśika school the mental state of being nonattached or content is considered as the gotra for enlightenment. In the Sautrāntika school, it is the seed which is able to generate stainless qualities of nirvāṇa. In these two schools, there is no classification of naturally present spiritual genes or acquired spiritual genes.
Geshe Jigme states that for the Cittamātra school of thought, the Geluk authors have two schools: those accepting the store-consciousness and those who do not accept it. Both accept the spiritual gene to be a seed passed down primordially in one's mindstream, which enables one to eliminate impurities and give rise to transcendental qualities. Some regard this to be a specific quality of the six internal senses or mindstream, while others consider it to be an aspect of the store-consciousness. This seed or nature of the consciousness has four features according to the Bodhisattvabhūmi.
When this seed is not aroused or made manifest through faith, study, etc., it is known as the naturally present spiritual gene, and when it is aroused or being made partially manifest, it is known as the acquired spiritual gene. There are different assertions among the Geluk textbook authors of the monastic colleges as to whether these two are mutually exclusive, the same, or overlapping. The authors also agree that the spiritual gene is considered inherently existent in the Cittamātra school of thought and that there are beings who do not possess this spiritual gene.
In both the Cittamātra and Mādhyamika schools of thought, whatever is able to reach buddhahood is necessarily endowed with the spiritual gene. Thus, the spiritual gene is limited to sentient beings and not applicable to inanimate objects such as earth and rocks. In the Mādhyamika tradition, buddha-nature is clearly identified as the emptiness or reality of the mind, as a nature which serves as the basis for sublime qualities to rise. However, not all authors are clear on whether the spiritual gene is synonymous with buddha-nature or not.
The Geluk authors agree that in the Mādhyamika school there is no sentient being who lacks the spiritual gene, and thus the teachings on the absence of the spiritual gene in some beings are provisional and not to be taken literally. Geshe goes on to explain how the Geluk textbook authors interpreted the verses in the Ultimate Continuum. For example, the ten aspects of formulation are considered to focus on the luminous stainless nature of the mind and indirectly show that the impurities can be removed, whereas the nine analogies demonstrate directly how the impurities can be removed and show the stainless nature of the mind indirectly.Distinct Gelukpa Interpretations of Buddha-Nature in Sūtra and Tantra
Geshe starts by explaining how different sources talk about the concept of buddha-nature and gives reference to his written article which contains detailed information in over 80 pages. In discussing the buddha-nature in the context of sūtra, he explains that according to the Geluk tradition, buddha-nature exists in sentient beings as the nature of their mind, and is not introduced or bestowed by any creator or some other external power. This follows that all sentient beings are thus equal by nature and it helps overcome discrimination based on differences in race, caste, sex, etc. and promotes an egalitarian ethos.
If asked to point out the nature of buddha-nature, in the Geluk tradition, it refers to emptiness/reality of the mind. Not all emptiness or lack of inherent existence qualifies to be buddha-nature, and the emptiness of each phenomenon is different. This is according to the Mādhyamika tradition, and the lower schools of thought have their own understanding of gotra, or spiritual gene, and different names are used to refer to it.
According to the Mādhyamika tradition, the buddha-nature taught in the sūtras and commentarial treatises refers to the emptiness of the mind, the reality stained by impurities but having the potential for actualizing buddhahood. Thus, the middle turning of the wheel is considered to be definitive teachings showing the ultimate truth, and both the first and the final wheels are considered to be provisional in nature. Because buddha-nature is equated with emptiness, the sūtras teaching buddha-nature are not considered to be part of the final wheel. They are said to have been taught by the Buddha 10 years after his perfect enlightenment. Within the Mādhyamika, no distinction or differences in the definition of buddha-nature are made between the subschools of Prāsaṅgika and Svātantrika according to the Geluk tradition.
In understanding the definition of the Buddha in the Ultimate Continuum, the first three characteristics of the Buddha are unconditioned, but the last three are considered as conditioned phenomena. Thus, the Buddha is not seen as an unconditioned permanent phenomena. It is not conditioned by afflictive emotions or by subtle propensities of ignorance and thus described as unconditioned. However, it is conditioned by causes.
The gotra, or spiritual gene, according to the Geluk tradition, is also not an authentic cause, as buddha-nature is not conditioned. Similarly, Geshe explains that an emptiness which is a nonimplicative negation can be experienced, and Tāranātha's refutation of the Geluk tradition does not assail the Geluk position. Although the term rangtong may apply to both the Geluk and followers of other traditions which accept buddha-nature to be empty of its own being, there is still a big difference in that the Geluk understand mind to be empty of its inherent nature, whereas other schools consider mind to be empty of mind itself, which is not acceptable according to the Geluk tradition.
Thus, despite the same terminology, there are vast differences, and it is important to acknowledge such differences and agree to disagree. Geshe Lobsang Gyatso points out these and many other distinct features of the Geluk understanding.Buddha-Nature in the Geluk Tradition and in the Teachings of H.H. the 14th Dalai Lama
Geshe starts with the reading of his salutation to the masters of the past, including Indian figures and the leading patriarchs of all Tibetan Buddhist traditions, and expressing deep appreciation for the occasion to discuss buddha-nature at an august gathering. He highlights how in the Tibetan Buddhist traditions, there exists the unique and important tradition of transmission and continuity of the Buddha's teachings through uninterrupted lines of masters. His main topic is the explanation of the understanding of buddha-nature and the interpretation of the Ultimate Continuum in the Geluk tradition. This, he explains, should be based on the commentary on the Ultimate Continuum and the Exegesis of Ornament of Realization called the Ornament of Essence by Gyaltsab Darma Rinchen and the writings of Tsongkhapa, including Golden Rosary of Elegant Words and Essence of Elegant Words on Provisional and Definitive Teachings.
Then, Geshela goes on to highlight the importance placed on buddha-nature and the Ultimate Continuum by H.H. the 14th Dalai Lama Tenzin Gyatso. His Holiness has given several teachings on buddha-nature, as the topic is important to all Tibetan Buddhist traditions. He explains how His Holiness has shared special insights into the teachings on buddha-nature. For instance, while interpreting the verse said to have been uttered by the Buddha after his enlightenment, His Holiness states that the terms "profound and tranquil" (ཟབ་ཞི་) refer to the teachings belonging to the first turning of the wheel, the term "free from elaborations" (སྤྲོས་བྲལ་) refers to the emptiness taught in the middle turning of the wheel, and the terms "luminous and unconditioned" (འོད་གསལ་འདུས་མ་བྱས་) refer to the content of the final turning of the wheel. The final term does not directly show the subtle innate mind taught in the tantric tradition but points to it indirectly.
He also points out that His Holiness emphasizes the rime (རིས་མེད་) ecumenical approach to see how this ultimate truth is presented by different Tibetan Buddhist traditions in their own way using different terms. Similarly, His Holiness explains the Great Madhyamaka of Other Emptiness (གཞན་སྟོང་དབུ་མ་ཆེན་པོ་) as referring to the subtle mind which is the natural innate aspect of the mind because this subtle mind does not lack its natural awareness but is empty of other gross aspects of the mind. These interpretations indicate the open and ecumenical approach His Holiness adopts with deep respect and appreciation to all traditions of Tibetan Buddhism, like appreciating different flowers in a garden.
Another point Geshe raises is with regard to the authorship of the Ultimate Continuum and other writings, which Tibetan tradition normally attributes to Maitreya. It is important to discuss these questions and to see when the five treatises came to be known as the five works of Maitreya. Are the works really taught by Maitreya to Asaṅga in Tuṣita heaven? Is the commentary attributed to Asaṅga really by him and why didn’t Vasubandhu and many others quote him? Similarly, there are questions as to which tenet system the Ultimate Continuum and other treatises belong? Geshe concludes by explaining how the different Tibetan Buddhist traditions discuss the same nature of the mind using different terms, and how in the Geluk tradition the Ultimate Continuum has as its ultimate purport the emptiness of mind, which is what buddha-nature means and which is also the main topic of the middle turning of the wheel.The Gelukpa Understanding of Buddha-Nature Based on Gyaltsab Je's Commentary
Geshe starts by stating the importance of making the Buddhist message easily accessible to a common listener. He expresses concern that scholars often discuss Buddhist topics using technical terms and do not consider the general audience who do not follow the technical vocabulary. Thus, he states that his aim is to present the Geluk understanding of buddha-nature in as simplest terms as he can, based on the writings of Tsongkhapa and his two main students, using mainly Gyaltsab Je's commentary on the Ultimate Continuum. Gyaltsab Je wrote his commentary having received teachings on the Ultimate Continuum from both Tsongkhapa and Rendawa.
He divides his presentation into three sections of (1) how the sūtras teach buddha-nature, (2) what is the essence or nature of buddha-nature, and (3) what is the benefit of such teachings on buddha-nature. Discussing the first part, he mentions how the first wheel mainly focused on the topic of the absence of a personal self as the clinging to self is the main cause of suffering. However, in the middle wheel, the Buddha not only negated the inherent existence of a personal self but also extended the application of emptiness to all five aggregates and all phenomena. Thus, all phenomena are established to be empty of inherent existence. In the third wheel, such emptiness of the mind or the lack of inherent or truly existent nature of the mind, which is luminous, is given the name buddha-nature.
Going on to explain the characteristics of buddha-nature, Geshe points out that in the Geluk tradition, it is the emptiness of the luminous mind which is buddha-nature. Emptiness of other things such as pillars and vases are not considered buddha-nature, although they are also empty of inherent nature. Buddha-nature pervades all minds, as all minds are luminous by nature, but not all emptiness qualifies as buddha-nature. If any emptiness would be buddha-nature, all inanimate objects would also have buddha-nature. Similarly, if buddha-nature is identical with the resultant dharmakāya, all sentient beings would be buddhas. Thus, buddha-nature refers only to the emptiness of the mind of the sentient beings.
Asked how the teachings on buddha-nature as emptiness can help in the pursuit of enlightenment and happiness, Geshe responds using the example of a plain screen. Just as multiple pictures appear on the screen, although they do not really exist, the diverse world appears in the state of emptiness although they do not really exist. The teachings on buddha-nature show how they do not truly exist. Responding to another question, he clarifies that the Ultimate Continuum in the Geluk tradition, according to Gyaltsab's commentary, is considered to align with the Prāsaṅgika Mādhyamika thought.In India, many such events may be happening but he shares how it is in fact both wonderful and ironic that such a convention of Buddhist scholars is the first one take place in Nepal, the birth place of the Buddha himself. Such meeting of minds was long overdue and he expresses his deepest gratitude to Tsadra Foundation and Shechen monastery for organising and hosting such an august event.
The event, which he says might have taken years to plan, is also exemplary in bringing together the traditional wisdom and learning with modern methodology and tools. Abstracts, paper and presentations are easily available online making it very convenient for access. Moreover, every monastery and scholarly centre in Kathmandu and areas in the vicinity were invited and asked to send their members to benefit from the event. Thus, as a participant, he states it was a free intellectual feast which each of the participants must have enjoyed and will cherish. He prays that all the attendees make the best of such an endeavour and continue to learn from the scholarly presentations."The mind's nature is vivid as a flawless piece of crystal. Intrinsically empty, naturally radiant, ceaselessly responsive." –Shabkar (Source Accessed July 17, 2020)
Buddha Nature, Karma Chodrub Gyamtso Ling, 1979
Buddha Nature, Munich 1987
Buddha Nature, Karma Theksum Choling, Albany 1998
Buddha Nature, Karma Triyana Dharmachakra 1999
Buddha Nature and Thirty-Seven Practices of a Bodhisattva, Hawaii 1999
Buddha Nature, Karmê Chöling 2000
Buddha Nature, Dechen Chöling, 2000
Buddha Nature, Melbourne 2000
Buddha Nature, New York 2001
Buddha Nature, Hartford 2001
Buddha Nature, Florida 2001
A part of "The Life and Legacy of Lama Tsongkhapa" presented by Tse Chen Ling
This event was held at Tse Chen Ling in San Francisco on September 20 and 21, 2019. Over the course of two days (three sessions), Don Handrick examined Tsongkhapa's exposition of enlightenment based on Maitreya's text "Sublime Continuum."
Maitreya's "Sublime Continuum" on Buddha Nature
What is enlightenment? How is it possible? Who can achieve it? One of Mahayana Buddhism’s most important teachings is the doctrine of tathagatagarbha, or buddha nature, the innate pure and changeless essence of the mind which gives rise to the fundamental potential for each being to attain full enlightenment or buddhahood. In this course we will examine selected verses from the first chapter of Maitreya’s Sublime Continuum of the Mahayana (Mahayana-uttaratantra Shastra), a text replete with rich poetic imagery and metaphor, to explore this profound and inspiring topic. . . .
"The Life and Legacy of Lama Tsongkhapa"
Lama Shenpen Hookham speaks with students at RYI about the Shentong interpretation of Tathāgatagarbha on April 15, 2019.
Gorampa's Refutations of Some Interpretations of Buddha-Nature
Khenpo starts by saying how the conference is a wonderful opportunity to get exposure to and learn from each other, unlike other times when we are mostly stuck within the individual systems. He also mentions that as a senior figure he is very encouraged by younger participants and pleased to learn that the general state of Buddhist scholarship is very strong and that everyone must strive for the greater welfare of Buddha's teachings. He says that the topics were distributed among three Sakya scholars. While his two colleagues chose to speak on Rongtön and Śākya Chokden, he chose to speak about Gorampa, on whom he also did his PhD dissertation, although he has not written anything in Tibetan.
The main topic of Khenpo’s presentation is Gorampa's work on Sakya Paṇḍita's Distinguishing Three Vows. Although called A Supplement to Distinguishing Three Vows, Khenpo explains that it is not really a supplement to add something to make the former text complete but rather a sequel to it in order to continue the discussion. Gorampa presents the text in the framework of ground, path, and result, of which the ground refers to buddha-nature.
Claiming to carry on the traditions of Nāgārjuna as well as Maitreya and Asaṅga, whose thoughts converge on the ultimate point, Gorampa identifies the ultimate point to be the unconditioned, luminous, constant, unceasing union. Thus, buddha-nature in Gorampa's view is the unconditioned union of emptiness and luminosity. Gorampa refutes other scholars who he thinks failed to understand the teachings on buddha-nature.
Khenpo explains the verses in Gorampa's work about the reason for composition. Khenpo reads out the passages showing Gorampa's reasons for the refutation. The teachings, according to Gorampa, were misinterpreted in the centuries following Sapan, and his main reason for the composition of the text is to clarify things and dispel the misunderstanding.
The opponents whom Gorampa refutes were not identified in his own work, but the names were given in another work entitled Blooming Lotus. Gorampa's first refutation is of the Jonangpa interpretation, which Khenpo says he has already presented in another conference in English. The second opponent is Gyaltshab Je, who has written a commentary on the Ultimate Continuum and is the main source for the Geluk understanding of buddha-nature. Gyaltshab asserted a nonimplicative negation of mere absence of inherent existence to be buddha-nature. Gorampa refutes this, saying that such negation cannot be the ground for spiritual practice, the path of practice, and the resultant state of the Buddha.
The second opponent is Śākya Chokden, and the third opponent who Gorampa refutes is Dratsepa Rinchen Namgyal, the student of Buton Rinchen Drub. Refuting the positions espoused by these scholars, Gorampa formulated a definition of buddha-nature as a union of emptiness and luminosity, which is unconditioned and permanent, but one which transcends the ordinary sense of permanence and impermanence. Khenpo's presentation generated a lively discussion on the nature of union and how the union can be seen as unconditioned and permanent if one aspect of it is the subtle form of conditioned impermanent consciousness.Interpretation of Buddha-Nature by Ngok Loden Sherab and Chapa Chökyi Senge
The old Kadam masters have written many works on Buddha-Nature and their teachings have influenced many other scholars in all Tibetan Buddhist traditions. However, today their teachings have declined, most of it being neglected. It is even difficult to find Kadam writings, and it is therefore pertinent that a special opportunity to make a presentation on the early Kadam tradition is given. Atiśa received the Mahāyāna tradition of both the profound view tradition from Nāgārjuna and vast praxis tradition from Asaṅga, and his followers included both those following the Prāsaṅgika Mādhyamika and Svātantrika Mādhyamika tradition.
Among the most prominent early Kadam masters on Buddha-Nature is Ngok Lotsāwa Loden Sherab, who was not only the main transmitter of the Ultimate Continuum, the main book on Buddha-Nature, but also a first and major commentator. After explaining the etymology of tathāgatagarbha, gotra, dhatu, etc., Khenpo Tenkyong explains Ngok's understanding of tathāgarbha as emptiness of own being or self-existence and as a reality which cannot be found if investigated by ultimate analysis. Thus, emptiness is not an object of cognition and not a knowable thing. Such ultimate truth qua emptiness is the nature of the illusory conventional phenomena, and the two truths, i.e. emptiness of own being and illusory appearance, coalesce to form the union of two truths. Such emptiness and conventional appearance exist from primordial existence and are not newly contrived and created.
Discussing Chapa, whose understanding is from his trilogy on the Middle Way, he argues that Chapa asserts the absence of phenomena when investigated by ultimate analysis is ultimate truth. The presence of phenomena when not investigated by analysis is conventional truth. They are one by nature but different in aspects. Unlike Ngok, Chapa argued that the ultimate qua emptiness can be found when investigated through ultimate analysis. This led to a heated discussion on whether there is something truly existent or hypostatically existent in the Madhyamaka tradition.He expresses gratitude to the presenters, who represent the best minds of the different Buddhist traditions, for their learned presentations and the abstracts and papers, which contain many months and years of work on their part. He also conveys his thanks to the monastic centres in and around Kathmandu for taking the rare opportunity and attending the conference despite busy schedule in the holy month of Saga Dawa. Invitations have been sent to most monasteries and centres in the area, with earnest request to attend, and the response was great. He explains that it is imperative that all traditions come together, given the easy communication facilities, to discuss and share their understanding and interpretations instead of remaining secluded and antagonising each other. It is time for the Buddhist scholars to also engage in conversations with non-Buddhist schools and update our knowledge and understanding. He requests the young attendees to take extra interest and zeal in studies and grasp opportunities such as this conference, and make use of the research papers even after the conference.
He, then, expresses his gratitude to Dr Karma Phuntsho, the convenor, Eric Colombel and Andrea, who have done so much for Tibetan Buddhism through the programmes of Tsadra, Marcus Perman, the director of Tsadra, and the team including Gwen Witt-Dorring, Dawa, Migmar and Kiran who helped organise the conference. He also thanks the Shechen team for moral support and actual organisation, particularly Lopen Karma Jurme who was the focal person for the conference. He also acknowledges Koncho, the treasurer of Shechen for the help in arranging the meals.
He also makes requests that more such events are organized in the future.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.The Understanding of Buddha-Nature among Longchenpa, Mipam Gyatso, and other Nyingmapas
Khenpo Ngawang Lodoe delivers a presentation on buddha-nature in the Nyingma tradition following the works of Longchenpa and Mipam Namgyal Gyatso. Discussing verses from different sūtras on buddha-nature, Khenpo Ngawang Lodoe carries out the identification of the "element" or "spiritual gene" as a pure, clear, luminous, unadulterated, and unconditioned nature according to Longchenpa and Mipam Namgyal Gyatso. He discusses the reasoning and evidence provided by the Nyingma scholars to establish the universal presence of buddha-nature in all sentient beings.
Śākya Chokden’s Unique Understanding of Buddha-Nature
Stating that his presentation will be on Śākya Chokden, Khenpo gives a brief introduction to the figure of Śākya Chokden, who was a brilliant scholar with many unique interpretations and explanations of many topics. Although a Sakyapa, he posed questions about some points made by Sakya Paṇḍita in his Distinguishing Three Vows. This spurred an explanation from other Sakya scholars, which led to much greater clarity in understanding this work and the issues it raised.
Regarding buddha-nature, Śākya Chokden held a very unique position in the Indo-Tibetan Buddhist world, asserting that buddha-nature, or tathāgatagarbha, is synonymous with buddha and that it is only fully present in the state of buddhahood. Buddha-nature is equivalent to resultant dharmakāya according to Śākya Chokden, and it exists only after someone reaches the stage of being a sublime being on the Mahāyāna path. Khenpo points out that Śākya Chokden also argued that buddha-nature is a conscious awareness or cognition, not a mere emptiness which is a non-implicative negation.
In connection to buddha-nature, Śākya Chokden also argued that the False Aspectarian school is not part of the Mind Only school but rather a Middle Way school. Śākya Chokden saw Nāgārjuna as highlighting the rangtong view and Maitreya as underscoring the zhentong system, and they are ultimately the same. He took the five writings of Maitreya as texts propounding Middle Way thought. Among twenty-four volumes of his writings, he has four commentaries on the Ornament of Realization in which he discusses buddha-nature in the section on gotra, or spiritual gene.
Śākya Chokden was emphatic in claiming that sentient beings do not possess buddha-nature, as buddha-nature is the sphere of reality which is endowed with inseparable qualities such as ten powers, and such qualities cannot coexist with the impurities of the ordinary beings. He argued that the three reasons presented by Maitreya only proves that sentient beings have the possibility to attain buddha-nature, not that they already have it. He rejects buddha-nature being a non-implicative negation and asserts that the final wheel shows buddha-nature fully, while the first and middle wheels only help overcome the clinging to self.Nyingma Interpretation of the Three Wheels and Buddha-Nature
Buddha-nature is a central topic in the Nyingma tradition and very important for study and practice. Of the two transmissions of Maitreya's works, i.e. of the intellectual exegetical transmission based on inferential understanding passed down from Ngok Lotsāwa and the mystical meditative transmission based on direct experience passed down from Tsen Khawoche, the Nyingma tradition is more aligned to the latter tradition. Of the two schools of thought focusing on luminosity or emptiness, Khenpo explains that the Nyingma tradition puts equal emphasis on both aspects of reality. The emptiness aspect of buddha-nature is taught in the middle wheel and the luminosity of buddha-nature is taught explicitly in the final wheel of dharma. Although the middle wheel presents luminosity, it does not do so explicitly or in detail. For this reason, both the middle wheel and the final wheel of dharma are considered as definitive in the Nyingma tradition.
Although Longchenpa does not clearly state that the middle wheel is definitive, this can be inferred from his words. In his Treasury of Wish Fulfilling Jewel, Longchenpa explains how buddha-nature is also free from all elaborations in the ultimate sense. In his commentary on the Relaxation in the Nature of Mind, Longchenpa also explains how the buddha-nature teachings are definitive as buddha-nature is the ultimate truth and all other phenomena are illusory.
The theory of buddha-nature being empty of its nature, or rangtong, is presented in the context of two truths of emptiness and appearance. In this context, the Middle Wheel focusing on the concept of emptiness is the definitive teaching and buddha-nature, like all phenomena, lacks true existence. Thus, it is empty. However, in the context of the two truths of ontic existence and appearance associated with the Final Wheel, buddha-nature is presented as the ultimate. Thus, the final wheel is considered as the definitive teaching. Some sūtras such as the Laṅkāvatāra, which present the philosophical position of Mind Only, are, however, not considered definitive.
Khenpo then mentions that the presentation of this nature of buddha-nature which is the union of emptiness and luminosity varies from sūtra to tantra. What is emptiness and luminosity in the sūtra system is presented as purity and equality in Mahāyoga, Samantabhadra and Samantabhadri in Anuyoga and primordial purity and spontaneity in Atiyoga. The luminosity presented in these systems refers to the Buddha's pristine wisdom and not to any state of the ordinary mind. Ordinary mental states are impure, illusory, deceptive, and not worthy of being objects of refuge. The luminous nature is Buddha's pristine wisdom which is eternal and unconditioned. Such buddha-nature also has all the sublime qualities of the Buddha, including the three bodies. However, the three bodies latent in buddha-nature refer to the emptiness, luminosity, and nonduality and should not be understood as the Buddha bodies perceived by sentient beings.
In the state of buddhahood, all ordinary senses of individuality and phenomena are exhausted. That is why the state of ultimate enlightenment is called chos zad, or exhaustion of phenomena, in the Nyingma tradition. Only the latent sublime qualities of the Buddha remain.The Understanding and Application of Buddha-Nature in the Nyingma and Dzogchen Tradition
Khenpo starts by thanking the participants, organizers, and attendees for the wonderful gathering and for the hard work to spread the teachings on buddha-nature by hosting this conference. A real patron of Buddhist teachings, he says, is one who supports critical thinking and the promotion of wisdom through such programes and not just someone who sponsors rituals and prayers. He then discusses the concept of gotra, or family/clan, based on activities and based on causes or reasons. He highlightes how the participants gather together as one family, sharing the buddha-nature, and that everyone should cultivate a kindred spirit instead of seeing differences based on region, nationality, gender, status, etc.
Delving into the buddha-nature theories, Khenpo explains that the middle wheel teaches buddha-nature with the nomenclature of the Perfection of Wisdom and the final wheel discusses it as tathāgatagarbha. In the tantric teachings we find other names such as innate mind, Mahāmudrā, and Great Perfection used to refer to buddha-nature. Citing the line from the Perfection of Wisdom in Eight Thousand Lines, he explains what mind, the nonexistence of the mind, and luminous nature of mind refer to. In an ecumenical spirit, he argues that what the Geluk considered as the absence of inherent existence and the Nyingma and other schools as the lack of any foundation refer to the same point of not finding an entity as they appear when thoroughly searched for their existence. Thus, despite the difference in word and presentation, he argues that the different interpretations of buddha-nature in different schools reach the same point.
He also shares that in studying buddha-nature, there is the exegetical intellectual approach and the practical instructional approach to buddha-nature. The difference between sūtra and tantric approaches to buddha-nature also ends when one attains the path of seeing, because at this stage the meditator directly experiences reality or buddha-nature whether the person followed the sūtra or tantric path. At this stage, the practitioner has actualized the actual luminosity through direct perception.
Such direct experience of pure, clear, unperturbed, unconditioned luminosity or buddha-nature is cultivated through intellectual and contemplative meditation in the sūtra system, through the practice of channels and vital energy in father tantras, and through seminal fluid practices and so forth in the mother tantras. However, in the Dzogchen system of the Nyingma, no contrived efforts are made, but buddha-nature is actualized through resting in the natural state, like allowing water to settle down or the sky to be free from clouds. By using the skillful postures and gazes and leveraging the practices of visions and light rays in the transcendent practice of todgyal, one unravels the buddha-nature from within one's heart.The Understanding of Buddha-Nature by Mipam Gyatso, His Students, and Scholars on Mipam
Khenpo starts his presentation by discussing the transmission of buddha-nature literature, particularly the Ultimate Continuum, to Tibet. Khenpo suspects that Mipam Gyatso might have considered the Ultimate Continuum and Distinguishing Phenomena and Their Nature to have been translated during the early diffusion of the dharma in the late eighth and early ninth century. This is different from the general claim that the Ultimate Continuum reached Tibet only in the later diffusion after Maitrīpa revealed it from a stūpa in the 11th century. It is likely that Mipam used the mention of the five treatises of Maitreya in Ugyen Lingpa's kathang biography of Guru Rinpoche as the main reason for this.
Khenpo then explains how Mipam saw the five works of Maitreya in terms of their doxographical affiliation, which Mipam explains in his commentary on Distinguishing Phenomena and Their Nature. Although Mipam takes the Ultimate Continuum, the main classic on buddha-nature, to be Mādhyamika in its ultimate purport, he does not mention whether it is aligned to Prāsaṅgika or Svātantrika Mādhyamika. It appears he considered it as a primary or root text (gzhung phyi mo) of the Mādhyamikas. The students of Mipam, including Zhechen Gyaltsab, Bodpa Trulku, Kaḥthog Situ, and Kunzang Palden also carried on his interpretation and understanding of the Ultimate Continuum as a Mādhyamika text, some classifying it as a text of the Prāsaṅgika school.
Discussing Mipam's understanding of buddha-nature, Khenpo states that Mipam did not accept buddha-nature to be mere emptiness as the Gelukpas accepted it or a truly established entity as some Tibetan scholars taught. He says Mipam considered buddha-nature to be empty because it is negated by the ultimate analysis. Yet, on the highest conventional level, buddha-nature exists latent in all sentient beings with all the sublime qualities of the Buddha. Thus, in this context, buddha-nature is empty of other afflictive emotions and impurities but not of the sublime qualities which are innate traits of buddha-nature. Before Mipam, Rongzom focused on the emptiness aspect of buddha-nature and Longchenpa on the luminosity of the nature of the mind. Mipam sought a balanced presentation, resulting in the union of emptiness and luminosity.
While Mipam's position may be considered to be rangtong because he asserted the lack of the true self-existence of buddha-nature, he also defended the zhentong position, leading many modern scholars to mistakenly think he is an adherent of the zhentong tradition. Khenpo Tsultrim Norbu explores the position of Mipam in his various writings, of his disciples, and also of the modern scholars who work on Mipam.Explaining the Understanding of Buddha-Nature in the Jonang Tradition through Nine Characteristics
Starting his presentation with a prayer of homage to Dolpopa, Lopen Dawa Zangpo explains how the buddha-nature has been received via Nāgārjuna and Asaṅga and their followers, who interpreted the buddha-nature sūtras. In this context, he clarifies that in the Jonang tradition, which holds the buddha-nature teachings, the first turning of the wheel of dharma showed buddha-nature without any clarity, the second turning showed buddha-nature with partial clarity, and the third turning showed buddha-nature with full clarity. Thus, the Jonang tradition highlights how the third turning is the definitive teaching.
In continuation of the presentation of buddha-nature as an eternal, permanent, absolute, and innate nature which is endowed with all the sublime qualities of enlightenment, he clarifies the sūtras which teach this doctrine. Explaining the etymology of buddha-nature, he explains that the term garbha implies the possession of all qualities, the term hṛdaya indicates the supreme and ultimate true nature of buddha-nature while other phenomena are illusory and deceptive, and the term sāra refers to the stability, firmness, and immutability of buddha-nature.
Lopen Dawa went on to explain the Jonangpa understanding of buddha-nature with nine characteristics.
1. Buddha-nature is permanent as it involves no birth, abiding and ceasing. What exists as an object of conceptual thought is impermanent and what is a realm of non-conceptuality is permanent and eternal.
2. Buddha-nature is all pervasive or immanent. It permeates all phenomena as the ultimate true nature.
3. Buddha-nature is self-awareness as it is open and luminous awareness or the consciousness of the ultimate truth.
4. Buddha-nature is diverse in its aspects as the ultimate truth can manifest in myriad expressions.
5. Buddha-nature is free from all elaborations of existence, non-existence, etc. and transcends all points of fixation.
6. Buddha-nature is stainless and pristine as it is not stained or polluted by the adventitious impurities even at the stage of sentient beings.
7. Buddha-nature is a union of emptiness and non-emptiness, i.e. emptiness of what is imputed and dependent, and non-empty of the absolute truth.
8. Buddha-nature is the spiritual gene or seed which exists in all sentient beings and serves as the basis of enlightenment.
Drawing on Maitripa’s autobiographical writings and literary work, this book is the first comprehensive portrait of the life and teachings of this influential Buddhist master. Klaus-Dieter Mathes also offers the first complete English translation of his teachings on nonconceptual realization, which is the foundation of Mahamudra meditation.
Prof. Dr. Klaus-Dieter Mathes is a professor of Tibetan and Buddhist Studies at the University of Vienna. His research interests include the Indian origin of the Tibetan Mahāmudrā traditions, buddha nature and the Tibetan gzhan stong tradition. He spoke with students at RYI on April 3, 2018. (Source Accessed Aug 13, 2020)
The Uttaratantra is one of the Five Treatises of Lord Maitreya, which elucidates the Buddha's definitive teachings on Buddha-essence, the inherent qualities and potential for Buddhahood present in all beings. Just as an acorn, when given the right conditions, can become an oak, the seed of our Buddha Nature can be activated and cultivated. When nourished through teachings, meditation, and contemplation, its essence can flourish into profound spiritual development. This precious text also clarifies the nature and quality of Buddhahood.
As a basis for his teachings, Tulku recommends: Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary by Arya Maitreya (Author), Jamgon Kongtrul (Editor), Khenpo Tsultrim Gyamtso (Editor), Rosemarie Fuchs (Translator).He then briefly explains the project of Tsadra Foundation to spread the Tibetan Buddhist message of wisdom and compassion across the globe and the five main programs carried out to this effect. The five programs include grants for the study and practice of Tibetan Buddhism, funding translations and scholarly work, support for Tibetan Buddhist publications, organizing conferences, trainings, and workshops, and building IT infrastructure and tools to promote Buddhist teachings. The buddha-nature website, which was launched in 2020, falls within the fifth program.
Having built the web resources, he explains that Tsadra hosted three scholarly events on buddha-nature: an academic conference in Vienna in 2019, an online conversation series with distinguished scholars and practitioners in 2020 (an ongoing series), and a panel on buddha-nature in Prague in 2022. These meetings and conversations were conducted in English. Seeing the great need to introduce the web resource to the Tibetan Buddhist centers in the Himalayas and to engage traditional scholars, the conference in Kathmandu was planned.
Furthermore, he explains why Tsadra built the buddha-nature web resource by citing the verse from the Ultimate Continuum in which Maitreya presents the five flaws which the buddha-nature teachings help overcome. First is the sense of diffidence and timidity to do good or seek enlightenment. He points out that people today, more than ever before, are stressed, confused, and mentally vulnerable. Many suffer from depression, struggle even to live their life, and engage in self-harm. The second is the problem of contempt toward other beings. Despite globalization and enhanced interaction through technological advancement, people still remain insular and biased, leading to serious contempt and mistreatment of others, who are perceived as inferior or less privileged. The third flaw is of holding onto the misconception. The world is rife with misinformation, fake news, and commercial and political deception, and most people are engrossed in what is vain and popular. They do not see the real or the truth, which is the fourth problem. People do not understand the theory of cause and effect and the importance of inner wellbeing, let alone the ultimate nature of reality. The fifth problem Maitreya points out is self-love or attachment to one's own creed, race, color, or group. Lopon Karma Phuntsho says that efforts to promote the teachings on buddha-nature is an attempt to overcome these problems by highlighting the point that all beings are by nature good and, in fact, are pure and compassionate like the Buddha.
He then goes on to describe how the presenters have been chosen by the leaders of the respective Tibetan Buddhist teachings, the mode of the presentations and discussions, and the schedule. He ends with a prayer that the teachings of buddha-nature reach far and wide and help people reveal their innate good nature.The book contains 32 works, including 30 titles attributed to Kyotön Monlam Tshultrim, one biography of Kyotön by his student, and a long introduction by the editor in English. He mentions how some titles from the two volumes from Drepung were excluded from this book, as they appear to be by other authors. He also explains the significance of Narthang and the early Kadam tradition for buddha-nature studies and how Kyotön lived at an interesting period of Tibetan religious history. The interest to publish the writings of this master came about as Kyotön has written several short and interesting works related to buddha-nature, which present the meditative tradition of Maitreya's teachings passed down from Tsen Khawoche.
The typeset was created and the layout and design done by the staff of Loden Foundation, which published the book with funding from Tsadra Foundation.Understanding and Application of Buddha-Nature in the Karma Kagyu Tradition
Khenpo gives a clear explanation of the buddha-nature as understood in the Karma Kagyu tradition based on the teachings on the 3rd Karmapa Rangjung Dorje. He breaks down his presentation into three parts:
- 1. Literature on buddha-nature in Kagyu tradition in general and the Karma Kagyu subschool in particular
2. Rangjung Dorje's formulation of buddha-nature through 15 distinct points
3. The practical application of buddha-nature.
Khenpo skips the detailed listing of the works on buddha-nature in the Kagyu tradition, which he lists in his long article. Explaining Rangjung Dorje's formulation of buddha-nature, Khenpo says that Rangjung Dorje is a leading voice on buddha-nature, final wheel and tantras, and perhaps the first Tibetan to compose independent texts on buddha-nature, with his Treatise on Tathāgata Heart and Distinguishing Consciousness and Pristine Wisdom. He also wrote his commentary on Nāgārjuna's In Praise of Dharmadhātu, which mainly discusses the buddha-element. Although the writings of many later scholars such as Longchenpa, Jonangpa, et. al., are similar to Rangjung Dorje's understanding, he stands out as a clear and pioneering Tibetan thinker on buddha-nature.
Rangjung Dorje presents a clear definition of buddha-nature as possessing four characteristics of a union: indivisibility of emptiness and appearance like a reflection of the moon in water, indivisibility of emptiness and luminosity like a reflection in a mirror, indivisibility of emptiness and awareness like a rainbow, and indivisibility of emptiness and bliss like the taste of mute person. The definition is further clarified by his disciple Sherab Rinchen. Buddha-nature is thus the luminous nature of mind which has these four characteristics of union and is the natural ordinary consciousness.
Khenpo explains that Rangjung Dorje accepted both middle wheel and final wheel as definitive and concurring on the same point that is buddha-nature. Buddha-nature is the reality, ultimate truth, and dharmakāya. It is the ground for all existence, eternal, permanent, and unconditioned. It is pure by nature and not stained by impurities, but it is obscured by temporary impurities which do not corrupt its nature. Such buddha-nature is emptiness free from conceptual and linguistic elaborations. It is the innate mind or ground tantra taught in the tantric literature.
Explaining how the various Buddhist schools of thought view phenomena such as a flower or vase, Khenpo explains that the great middle way of zhentong is the ultimate way of grasping the nature of the flower as being identical with the nature of the mind. A flower is a projection of the mind, and the mind, by nature, is not only empty but also luminous, and it is the union of luminosity and emptiness which forms the ultimate truth. In this respect, Khenpo points out that there is nothing so surprising or unacceptable in seeing a vase, flower, or other objects as possessing buddha-nature. He elaborates the 15 points to demonstrate the essence of buddha-nature.In the first talk, he explains what marks the beginning of the bodhisattva path and the distinction between a noble bodhisattva and an aspiring bodhisattva. Furthermore, he explains the difference between emotional compassion and wisdom-based compassion. He introduces the four means of magnetizing, a skillful method used by Bodhisattvas to benefit others.
In the second talk, he expands on the four means of magnetizing; generosity, pleasant speech, teaching according to the needs of beings, and being consistent in conduct. He explains how noble bodhisattvas implement these methods and provides practical advice to aspiring bodhisattvas on how to engage with them. The translation is by RYI's translator, Anya Zilman. (Source Accessed Sep 30, 2020)Meditations that form the core part of each level are divided into two sections: Shamatha (calm abiding) and Vipashyana (advanced insight).
The main masters who will teach the Discovering the Buddha Within curriculum are His Eminence Yongey Mingyur Rinpoche and other masters including His Eminence Gyalton Rinpoche and senior khenpos of Palpung Sherabling Monastic Seat.
This program is open to everyone, long term Buddhist as well as non-Buddhists willing to learn the foundation of meditation and Buddhist' universal wisdom.
《開啟內在之佛》 是一個體驗式的佛法學習課程,是作為上師金剛持尊勝的第十二世慈尊廣定大司徒巴的宏大願景之一而設置。課程目的是以簡明易懂而又全面綜合的方式來講解佛陀教法的精要。課程為期三年,依於佛陀三轉法輪的教法,而後依據四部密續之神聖傳承,其對應於開啟心與現象究竟本性的三次第。每個次第,導師將依聲聞乘、大乘和金剛乘來講解該主題的見(智識上的領悟)、修(體驗式的領悟)和行(以此領悟來改變其日常習慣)。
禪修將作為每個次第的核心,其可以分為兩個部分:奢摩他(寂止)與 毗婆舍那(勝觀)。
此課程面向所有人士,包括長期的佛教徒以及意樂學習禪修基礎與佛教普遍智慧的非佛教徒們。
《開啟內在之佛》 課程的教授師主要有尊貴的詠給明就仁波切、尊貴的賈敦仁波切及八蚌智慧林的資深堪布等。(Source Accessed June 8, 2023)Direct forerunners of the idea that all living beings have buddha-nature are the Lotus Sutra and parts of the Avataṁsaka (華嚴經). The lecture will discuss how the concept of buddha-nature came into existence, what kind of factors were crucial for this development, and how the idea was described in its earliest literature. Recent years have seen a fresh and unexpected re-arrangement of the early history of buddha-nature thought. These new developments will also be presented and evaluated.