Klaus-Dieter Mathes at the 2019 Tathāgatagarbha Symposium

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|content=The Nirvikalpapravesadhāraṇī (Dhāraṇī For Entering into the Unmediated State) is a short yet consequential scripture, which has been at least twice translated into Tibetan and Chinese, judging from the surviving manuscripts found in Dunhuang. Several Indian masters, including Sthiramati, Kamalaśīla, Vimalamitra, Ratnākaraśānti, and Atīśa, explicitly cited and commented on this text in their writings.
 
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Revision as of 19:00, 23 October 2020

Klaus-Dieter Mathes at the 2019 Tathāgatagarbha Symposium - 3 of 23
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Klaus-Dieter Mathes discusses Dolpopa Sherab Gyaltsen’s position on Buddha-nature. He describes how his student Zhangtön Sönam Drakpa defends his teacher's position by arguing that one faces eight undesired consequences if one does not strictly differentiate buddha-nature from the ground consciousness.

Abstract from the Author

Zhang ston Bsod nams grags pa’s Defense of Dol po pa’s Clear-Cut Distinction between Buddha Nature and the Ground Consciousness

Dol po pa Shes rab rgyal mtshan’s (1292-1361) doctrinal position is well known for its clear-cut distinction between an ultimate, unconditioned buddha-nature, which is identical with the ultimate and buddhahood, and the conditioned ground consciousness (ālayavijñāna), including all saṃsāric states of mind emerging from it. This strict distinction excludes from the ultimate anything dependently arisen. Dol po pa’s disciple Zhang ston Bsod nams grags pa (1292–1370) defends his master’s view by addressing opposing statements in the Laṅkāvatārasūtra and the Gaṇḍavyūhasūtra that equate buddha-nature with the ground consciousness. Zhang ston’s discussion constitutes the major part of the introduction to his commentary on the Tathāgatagarbhasūtra, and is in large part also contained in his Ratnagotravibhāga commentary.

In the present paper it will be shown how Zhang ston elaborates, on the basis of numerous passages from the Maitreya Works, the Avikalpapraveśadhāraṇī, the Anūnatvāpūrṇatvanirdeśa, and even other parts of the Laṅkāvatārasūtra itself, that one faces eight undesired consequences if one does not strictly differentiate buddha-nature from the ground consciousness. Zhang ston not only argues against a position that I could identify in 'Gos Lo tsā ba gZhon nu dpal’s (1392–1481) Ratnagotravibhāga commentary, i.e., an exegetical system that regards buddha-nature and adventitious stains as not ontologically different, any more than ocean water and its waves are, but also the Third Karma pa Rang byung rdo rje’s (1284-1339) Yogācāra-based distinction between the ground consciousness and the pure mind (i.e., the equivalent of buddha-nature) that accepts within the basis of negation a dependently arising perfect nature.

Sources Mentioned

Text
Laṅkāvatārasūtra
An important Mahāyāna sūtra that was highly influential in East Asia as well as in Nepal, where a manuscript was discovered that remains the only extant Sanskrit recension of this text. It is notable for its inclusion of many doctrinal features that would come to be associated with the Yogācāra philosophy of Mind-Only (Cittamātra), such as the ālayavijñāna, or store-house consciousness, that acts as a repository for the seeds of karmic actions. It also includes several lengthy discussions of tathāgatagarbha and, though it is never actually referenced in the Uttaratantra, it is often listed among the so-called tathāgatagarbha sūtras. While its lack of mention in the Uttaratantra has been interpreted by scholars as evidence that the sūtra postdates the treatise, it should be noted that the ways in which the tathāgatagarbha is discussed in the sūtra is often at odds with its presentation in the Uttaratantra.
Text
Tathāgatagarbhasūtra
The Tathāgatagarbhasūtra (TGS) is a relatively short text that represents the starting point of a number of works in Indian Mahāyāna Buddhism centering around the idea that all living beings have the buddha-nature. The genesis of the term tathāgatagarbha (in Tibetan de bzhin gshegs pa'i snying po, in Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann, A Buddha Within: The Tathāgatagarbhasūtra, p. 7)
Text
Maitreya, Asaṅga: Ratnagotravibhāga Mahāyānottaratantraśāstra
The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyu Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. It was likely composed during the fifth century, by whom we do not know. Comprised of verses interspersed with prose commentary, it systematizes the buddha-nature teachings that were circulating in multiple sūtras such as the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, and the Śrīmaladevisūtra. The Tibetan tradition attributes the verses to the Bodhisattva Maitreya and the commentary to Asaṅga, and treats the two as separate texts, although this division is not attested to in surviving Indian versions. The Chinese tradition attributes the text to *Sāramati (娑囉末底), but the translation itself does not include the name of the author, and the matter remains unsettled. It was translated into Chinese in the early sixth century by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based on teachings from the Kashmiri Pandita Sajjana, and theirs remains the standard translation. It has been translated into English several times, and recently into French. See the Ratnagotravibhāgavyākhyā, read more about the Ratnagotravibhāga, or take a look at the most complete English translation in When the Clouds Part by Karl Brunnholzl.
Text
Asaṅga: Mahāyānottaratantraśāstravyākhyā
In the Tibetan tradition, which parses out the root verses and refers to that as the treatise (bstan bcos, śāstra), this title references the full text complete with the root verses and the accompanying prose commentary (rnam par bshad pa, vyākhyā). While the earlier Chinese tradition attributes authorship of both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and this commentary to the illustrious founder of the Yogācāra school, Asaṅga. However, unlike the Chinese tradition which delineates different aspects of the text into the basic verses, the commentarial verses, and the prose commentary, the Tibetan tradition actually preserves two separate versions of the text we know as the Ratnagotravibhāga.

The first, made up entirely of the so-called root verses, corresponds to the Sanskrit title Ratnagotravibhāga Mahāyānottaratantraśāstra, though it is usually referenced in this tradition by the Tibetan equivalent of the latter subtitle, Theg pa chen po rgyud bla ma'i bstan bcos, which is commonly rendered into English as the Treatise on the Ultimate Continuum of the Great Vehicle and is abbreviated as RGV. However, the full title, Theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba, does appear at the end of each chapter of the canonical Tibetan recensions. Nevertheless, this version is likely a Tibetan redaction, in that thus far there is no evidence of a Sanskrit version written entirely in verse that excludes the commentarial sections that explain them.

The second, which combines the verses with their accompanying prose commentary, corresponds to the *Ratnagotravibhāgavyākhyā as it has become known in academic circles where it is referenced with the abbreviation RGVV. However, in Tibetan the subtitle is merely appended with the equivalent of vyākhyā, i.e. Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa, and thus a translation of the Tibetan title of the complete text would be something akin to the Explanatory Commentary on the Treatise on the Ultimate Continuum of the Great Vehicle. However, the extant Sanskrit recension of the Ratnagotravibhāga Mahāyānottaratantraśāstra directly corresponds to the Tibetan version known as the *Ratnagotravibhāgavyākhyā, in that it contains both the root verses and the prose commentary. Though, again, lacking a Sanskrit work entitled the Ratnagotravibhāgavyākhyā, we can surmise that its corresponding Tibetan title was likely manufactured in order to delineate it from the streamlined verse redaction, while the Sanskrit title *Ratnagotravibhāgavyākhyā was in turn a product of modern scholars. On the surface it would seem that this title is a combination of the Chinese title back translated into Sanskrit as the Ratnagotraśāstra and the one found in the Tibetan editions, which state the Sanskrit title as the Mahāyānottaratantraśāstravyākhya. Nevertheless, in terms of content, the Sanskrit RGV corresponds to the Tibetan RGVV, in that the Ratnagotravibhāga Mahāyānottaratantraśāstra is the same text as Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa.

Also, see the Ratnagotravibhāga Mahāyānottaratantraśāstra and for a recent essay on the text: On the Ratnagotravibhāga by Alexander Gardner.
Text
Śrīmālādevīsūtra
One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.
Text
Anūnatvāpūrṇatvanirdeśa
One of the tathāgatagarbha sūtras that describes the dharmakāya as the natural state of all beings, enlightened and non-enlightened alike.
Text
Maitreya: Mahāyānasūtrālaṃkārakārikā
In Sanskrit, the “Ornament for the Mahāyāna Sūtras”; one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, the text offers a systematic presentation of the practices of the bodhisattva from the standpoint of the Yogācāra school and is one of the most important of the Indian Mahāyāna śāstras. Its twenty-one chapters deal with (1) the proof that the Mahāyāna sūtras are the word of the Buddha; (2) taking refuge in the three jewels (ratnatraya); (3) the lineage (gotra) of enlightenment necessary to undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature of reality, described from the Yogācāra perspective; (7) the attainment of power by the bodhisattva; (8) the methods of bringing oneself and others to maturation; (9) enlightenment and the three bodies of a buddha (trikāya); (10) faith in the Mahāyāna; (11) seeking complete knowledge of the dharma; (12) teaching the dharma; (13) practicing in accordance with the dharma; (14) the precepts and instructions received by the bodhisattva; (15) the skillful methods of the bodhisattva; (16) the six perfections (pāramitā) and the four means of conversion (saṃgrahavastu), through which bodhisattvas attract and retain disciples; (17) the worship of the Buddha; (18) the constituents of enlightenment (bodhipākṣikadharma); (19) the qualities of the bodhisattva; and (20-21) the consummation of the bodhisattva path and the attainment of buddhahood. (Source: The Princeton Dictionary of Buddhism, p. 514)
ADARSHA
Gaṇḍavyūhasūtra
It depicts one of the world's most celebrated spiritual pilgrimages, and comprises the 39th chapter of the Avatamsaka Sutra, or Flower Ornament Scripture.
external link
84000
Avikalpapraveśadhāraṇī
The Noble Dhāraṇī “Entering into Nonconceptuality”
external link
ADARSHA
Mahāyānasaṃgraha
The Mahāyānasaṃgraha (MSg, The Mahāyāna Compendium/Summary, Traditional Chinese: 攝大乘論; Tibetan: theg pa chen po bsdus pa) is a key work of the Yogācāra school of Buddhist philosophy, attributed to Asanga (c. 310–390 CE).
external link
TLB
Nirvikalpapraveśadhāraṇī
The Nirvikalpapravesadhāraṇī (Dhāraṇī For Entering into the Unmediated State) is a short yet consequential scripture, which has been at least twice translated into Tibetan and Chinese, judging from the surviving manuscripts found in Dunhuang. Several Indian masters, including Sthiramati, Kamalaśīla, Vimalamitra, Ratnākaraśānti, and Atīśa, explicitly cited and commented on this text in their writings.
external link

Secondary Publications Mentioned

Book
Buddha Nature Reconsidered
This is David Higgins and Martina Draszczyk's second book together and comes out of their first study, Mahāmudrā And The Middle Way. In their follow up they have delivered another two volumes on the writings of the Eighth Karmapa Mikyö Dorje (1507-1554) and his nuanced approach to the intricacies of the buddha-nature debate. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the Madhyamaka, which, according to the authors, Mikyö Dorje characterizes as the Yuganaddha-Apratiṣṭhāna-Madhyamaka (zung ’jug rab tu mi gnas pa’i dbu ma), that is, as a “Nonfoundational (or Nonabiding) Middle Way consisting in Unity.” As the authors explain, "This nomenclature tells us much about the central philosophical aims and presuppositions of the Eighth Karma pa and his Karma bka’ brgyud tradition. As a Mahāmudrā proponent, Mi bskyod rdo rje gives primacy to innate modes of being and awareness, such as coemergent wisdom or buddha nature naturally endowed with qualities, that are amenable only to direct yogic perception and revealed through the personal guidance of a qualified teacher. As an exponent of yuganaddha (zung ’jug), i.e., unity (literally, “yoking together”), he espouses the tantric goal of unity beyond extremes, a goal grounded in the inseparability of the two truths or realities (bden gnyis dbyer med), of appearance and emptiness (snang stong dbyer med). In his eyes, this unity is only fully realized when one understands that the conventional has no independent existence apart from the ultimate and that the latter is a condition of possibility of the former. As an advocate of apratiṣṭhāna (rab tu mi gnas pa), i.e., nonfoundationalism, he resolutely maintains that all outer and inner phenomena, including deep features of reality disclosed through meditation, lack any ontic or epistemic essence or foundation that the mind can lay hold of. Finally, as a champion of Madhyamaka, i.e., the Buddhist Middle Way, the author attempts to ply a middle course between the extremes of existence and nonexistence, eternalism and nihilism. These various doxographical strands are deftly interwoven in the Karma pa’s view of buddha nature, which affirms the innate presence of buddha nature and its qualities in all sentient beings as well as their soteriological efficacy while denying either any ontological status." (Higgins and Draszczyk, preface, 14)
Higgins, David, and Martina Draszczyk. Buddha Nature Reconsidered: The Eighth Karma pa's Middle Path. 2 vols. Vol. 1, Introduction and Analysis. Vol. 2, An Anthology of His Writings: Critical Texts and Annotated Translations. Wiener Studien zur Tibetologie und Buddhismuskunde 95.1–95.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2019.
Article
Onto-theology and Emptiness: The Nature of Buddha-Nature
In this article, I chart a trajectory from deconstruction to embodiment in the intellectual history of Buddhist traditions in Tibet. I focus on embodiment as a participatory approach to radically deconstructed and unthematized meaning, in contrast to an interpretation of truth as purely an analytic category or an approach to meaning that deals with values, such as emptiness, as simply truth claims or representations. I show how certain Buddhists in Tibet have represented the meaning of emptiness as a uniquely participatory encounter in such a way that its meaning is necessarily embodied. To speak of it otherwise, I argue, is to misrepresent its meaning fundamentally. An important way that the embodiment of emptiness is formulated is through the discourses of buddha-nature (tathāgatagarbha). I show how Tibetan interpretations of Buddha-nature reflect postmodern concerns about metaphysics and onto-theology.
Duckworth, Douglas S. "Onto-theology and Emptiness: The Nature of Buddha-Nature." Journal of the American Academy of Religion 82, no. 4 (2014): 1070–90. https://sites.temple.edu/duckworth/files/2013/07/Duckworth_Ontotheology.pdf.
Article
A Fragment of the "Uttaratantra" in Sanskrit
A study and facsimile of a Sanskrit fragment of the Ratnagotravibhāga, published before the complete Sanskrit text became available.
Bailey, Harold W., and E. H. Johnston. "A Fragment of the Uttaratantra in Sanskrit." Bulletin of the School of Oriental Studies 8, no. 1 (1935): 77–89.
Book
A Buddha Within: The Tathāgatagarbhasūtra
A translation, study, and annotated editions of the Tibetan and Chinese translations of the Tathāgatagarbhasūtra.
Zimmermann, Michael. A Buddha Within: The Tathāgatagarbhasūtra; The Earliest Exposition of the Buddha-Nature Teaching in India. Biblotheca Philologica et Philosophica Buddhica 6. Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2002. http://lirs.ru/lib/Tathagatagarbhasutra,Zimmermann,2002.pdf.
Book
Buddha-Nature and Emptiness
An essential study of a key text that presents buddha-nature theory and its transmission from India to Tibet, this book is the most thorough history of buddha-nature thought in Tibet and is exceptional in its level of detail and scholarly apparatus. It serves as a scholarly encyclopedia of sorts with extensive appendices listing every existent commentary on the Ratnagotravibhāga (Uttaratantraśāstra), as well as covering Ngok Lotsawa's commentarial text and his philosophical positions related with other Tibetan thinkers.
Kano, Kazuo. Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet. Wiener Studien zur Tibetologie und Buddhismuskunde 91. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.

People Mentioned

Dölpopa Sherab Gyaltsen
1292 ~ 1361
Gö Lotsāwa Zhönu Pal
1392 ~ 1481
Third Karmapa Rangjung Dorje
1284 ~ 1339
Zhangtön Sönam Drakpa
1292 ~ 1370

About the video

Featuring Klaus-Dieter Mathes
Creator University of Vienna, Tsadra Foundation
Event Tathāgatagarbha Across Asia (17 July 2019, University of Vienna, Austria)
Related Website Buddha-Nature Project
Video Web Location Tathāgatagarbha Across Asia
Creation Date 17 July 2019
Citation Mathes, Klaus-Dieter. “Zhang ston Bsod nams grags pa’s Defense of Dol po pa’s Clear-Cut Distinction between Buddha Nature and the Ground Consciousness.” Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:48. https://www.youtube.com/watch?v=K-ALrY63cho.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the more prominent sūtra sources for the Uttaratantra, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

Ngok Tradition - Ngok Lotsāwa Loden Sherab's "analytic tradition" of exegesis of the Uttaratantra; one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. རྔོག་ལུགས་

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