Customizing Buddha-nature, Pimp your Ride

Badass Longchenpa

In the Treasure of Tenets (Grub mtha’ mdzod), the 14th-century dhātuvādin Longchenpa gives his customized version of the tathāgatagarbha, while glossing the “Ultimate Teaching of the Mahāyāna” (Mahāyānottaratantraśāstra, or Ratnagotravibhāga (RGV). This revelation is believed to have been taught by the bodhisattva Maitreya, the future Buddha, to Asaṅga (4th century), during his ascension to Tuṣita, and was then transmitted. One can sense an important change is about to happen, when revelations start taking place during ascensions[1]. I will be using the rendering of Longchenpa’s view on tathāgatagarbha that can be found in A Direct Path to the Buddha Within[2] authored by Klaus-Dieter Mathes.

Longchenpa divides his explanation of the nature of the highest vehicle (yāna) in five points. 1. the mode of abiding [gnas lugs] of the primordial ground [gzhi] as nature [rang bzhin] 2. the way sentient beings are confused through this 3. the mode of abiding of Luminosity/Nous [‘od gsal gyi] in the confused state [‘khrul du] 4. the way to practice the ground in its mode(s) of abiding 5. the way to accomplish the final result.

The “primordial ground” is also sometimes translated as the “ground of being” (e.g. Richard Barron). The essence of “the ground” is empty. The essence is manifested through its nature, and its nature manifests itself as Light (Nous). The spreading of the Light, like rays, is its goodness, compassion, messianity. Not unlike a Father, a Mother and selfarisen/autogene Son(s). Below Klaus-Dieter Mathes summarizes point 1 about the mode of abiding of “the primordial ground” (or being), at the lower receiving end, from the confused and the non-confused point of view of sentient beings (square brackets added by me):

“The nature of the fundamental state [gnas lugs], which is repeatedly equated with the primordial ground [gdod ma’i gzhi], selfarisen wisdom [rang byung gi ye shes], or awareness [rig pa], is described in line with the dzogchen categories essence (ngo bo), nature (rang bzhin), and compassionate responsiveness (thugs rje). The essence of the primordial ground is taken to be empty [stong pa] (like space), its nature is luminosity [gsal ba] (like that of the sun and the moon), and its compassionate responsiveness is all-pervasive [khyab pa] (like the rays of light). These three categories are further equated with, respectively, the dharmakāya, saṃbhogakāya, and nirmāṇakāya. Inseparable in essence, the three kāyas abide [gnas] throughout beginningless time as the nature of wisdom in an ever-unchangeable sphere [ 'pho ba dang 'gyur ba med pa'i dbyings].” (Buddha Within, p. 99, GTD 364.4-6[3])

Speaking in triune Godhead terms the invisible essence can be compared to the Father, the creative nature (Physis, φύσις) of the Light (through five Luminaries), to the Mother, and the messianity/”compassionate responsiveness” to the “rays” of the Son(s). The Mother is the Thought (dgongs pa) of the Father, that possesses the triple Image of the Father. This “Trinity” is the primordial ground (gzhi) manifesting itself authentically in the Pure creation of the Intelligible/Luminous realm, that corresponds to a theological “real Reality” (chos nyid), without the distorted appearances (’khrul snang) an individual in the material sensible realm is exposed to, including astral influences. Therefore an individual in the sensible realm (‘dod khams) can only have access to epiphanies (gzhi snang) of the real Reality through “[primordial] awareness [rig pa][4]”, serving as a direct link, like universal Logos. At the top of the (macro)cosmos abides the triune Godhead of "the ground of being", whilst at the same time being all-pervasively and microcosmically, spontaneously present (lhun grub) beneath the level of sun and moon, like a reflection, since beginningless times, or at least since the triune Godhead abides.

The Celestial Pure Creation is already there (“déjà-là”), and perfectly so, and so, in essence, are its reflections, including for those who experience them in distorted ways.

“There is nothing to be removed from this
And not the slightest to be added.
Actual reality [bhūtato, yang dag nyid] is to be seen as it really is—
Whoever sees actual reality is liberated.[5]”

What is “actual reality”? Pontius Pilate could have asked.

I will digress a bit. As can be deduced from the title Ratnagotravibhāga, the gotra (rigs), spiritual affiliation, is an important part of its tathāgatagarbha theory. Verse I,28 is quoted by Gampopa in his Jewel Ornament of Liberation:

“Because of the permeation of Sambuddhakāya, of the undifferentiatedness of Tathatā,
And of the existence of families [gotra, rigs], all sentient beings are constantly endowed with Buddha-nature[6].” (Herbert V. Guenther, p.3)

What is gotra? “Disposition” as it is translated on the Tsadra website, does not cover the full semantic load of this term. Moreover, one could also miss out on the implications of the term “man” (puruṣa- pauruṣa) used to describe the power/ability of a human existence (rten) to achieve the Buddhist goal. In the above mentioned text, Gampopa canonically bases his understanding of the inferior, mediocre and excellent power (pauruṣa) of the “precious human body” on the Bodhicaryāvatāra and the Bodhipathapradīpa:

“Since man's aim is achieved”.
'Man' is in Sanskrit puruşa, which means by etymology to have power or ability. Since within the body which presents a unique occasion and effects the right juncture, there is the power or the ability to secure rebirth in higher forms of life and also to realize ultimate good, we speak of 'man'. Further, since this power is of three kinds, strong, mediocre and weak, man also is of three types, excellent, mediocre and inferior. This is declared in the 'Byan.chub. lam.gyi sgron.ma' (Bodhipathapradīpa)[7]”.

Translating puruṣa- pauruṣa simply as “human potential” is missing out on its misogynistic implications, as would be the case with references to a “male soul”, the most intelligent, active and bold part of a soul. I will regress a bit further before returning to KD Mathes' discussion in the Buddha Within. The “undifferentiatedness of Tathatā”. Tathatā (chos nyid) in Guenther’s translation of the Ratnagotravibhāga quote has the meaning of suchness, reality. But when this term appears in Nyingma funerary doctrine, it (e.g. chos nyid bar do) refers to the real Reality of Pure creation, or emanation for that matter. On the one hand we have the nature of phenomena (suchness) and on the other the Pure Celestial realms of Divine Light (Noûs) sharing the same term chos nyid/dharmatā . The luminous or radiant mind initially referred to a mind freed from incoming defilements[8], but it took on more positive connotations of being linked to the Light of Nous.

Back to the discussion in the Buddha Within (p. 100). When Longchenpa glosses verse RGV I,28, he intentionally changes “rigs” (gotra) in “rig [pa]” following its specific Nyingma semantics.

“In his explanation of the third reason ("because of the potential"), Longchenpa equates potential [gotra] with the dzogchen term awareness [rig pa], adopting as he does the reading rig instead of rigs (potential), and glossing buddha nature as rig pa in the following paraphrase. In other words, all sentient beings possess buddha nature because of their intrinsic primordial awareness [rig pa]. Buddha Within

All sentient beings microcosmically possess the triune essence of a Buddha because they have a triune pneumatic “sphere” (dhātu) or “spirit”, directly connected to the Nous, to be distinguished from psyche and reason deriving from it, but in “confused mode” (‘khrul lugs). Longchenpa speaks of “the perfectly pure sphere (dhātu) “beyond meeting and parting” regarding the luminous kāyas and wisdom (ye shes)”[9]. This (theologically) perfectly pure (or authentic) sphere is only obnubilated by adventitious distortions, due to its temporary immersion in the sensible realm and its consequently confused state. These distortions can be neutralized through temporary inner contemplative ascensions and escapes from the sensible realm, or a more consequential post mortem ascension, when the Luminous Son can reunite with his Luminous Mother[10]. Longchenpa is quite outspoken about the “ultimate reality” of that “sphere” or spirit (pneuma) and its correspondence with the Luminous kāyas and wisdom at the high end.

“The sphere [dhātu] is the ultimate truth. It is said that by seeing its nature [rang bzhin] you see ultimate truth. But again, it is not the case that an emptiness in which nothing exists at all is the ultimate truth. To fools, ordinary beings, and beginners, the teachings on selflessness and so forth were given as a remedy for being attached to a self. But [this selflessness or emptiness], it should be known, [is] in reality the sphere [or] luminosity, [which is] unconditioned and exists as something spontaneously present[11].”

Badass Longchenpa gives it to us straight, Keep your Buddhism, we have Dzogchen!

That emptiness is not nothing(ness) is something the “second Buddha” Nāgārjuna stated in a simple treaty (śastra)[12] and Candrakīrti glossed. The famous 11-th century Nyingmapa lama Rongzompa identifies himself as a mādhyamika and more precisely as a “sarvadharmāpratiṣṭhānavādin” in his lTa ba’i brjed byang, but excludes “pure phenomena”, such as Buddha bodies and pure lands from the scope of dependent origination[13]. For Rongzompa, the purified dharmadhātu is nirvāṇa. “Ultimate awakening, he states, means the coming to rest of both the unwholesome and the wholesome”. He rejects the existence of non-conceptual gnosis and pure mundane gnosis at the stage of a Buddha." “A Buddha, on the other hand, whose delusions have been completely exhausted, does not possess such gnosis”[14]. If a Buddha, up there, doesn’t have intrinsic qualities and wisdom, then how could the sphere (dhātu) down here possess them spontaneously?

For most later Nyingmapa lamas this is not in conformity with their own view. Ju Mipham tried to save Rongzompa through reinterpreting his words, but to no avail for those who try to do reception history.

“Qualities” (attributes) are another part of eternalistish view of Longchenpa. They are naturally and spontaneously present (lhun grub) in “self-arisen wisdom” (rang byung ye shes) and considered as intrinsic “pure phenomena” of being (or rather “being-as-nature”), excluded from the scope of dependent origination.

“Since self-arisen wisdom, great perfection (rdzog chen) itself, exists throughout beginningless time as the spontaneously present qualities of the Buddha's vast abundance [of treasures], the three kayas are [already] complete as his own possession. Therefore, they do not need to be searched for once [the alayavijñana] has been turned back[15].”

Longchenpa creates the duality “kun gzhi rnam shes” (alayavijñana) versus “kun gzhi”, hence perhaps my mental association with a flipped over (“turned back”) heads or tails coin.

The spontaneously present (lhun grub) qualities of the Buddha’s are the real Reality (chos nyid), the Pure Celestial Reality, manifested in a distortional manner (‘khrul lugs su) down in the sensible realm. It makes total sense when viewed from a Gnostic point of view, but does it from a non-esoteric Buddhist point of view? Or even the sarvadharmāpratiṣṭhānavādin one? Buddha bodies (kāyas) and Pure lands are considered part of the effortless Buddha’s skilful activity (upāya), mind-dependent and empty, and therefore within the scope of dependent origination.

“It has been declared that buddhahood is characterized by being without arising and without ceasing. How is it then that from this unconditioned buddhahood, which has the characteristic of lacking functionality, effortless, uninterrupted, and nonconceptual buddha activity manifests functionality here for as long as the world lasts? In order to give rise to faith in the inconceivable object of the Buddha in those in whom dissent and doubt about the Buddha’s nature of magnanimity have arisen, [there follows] a verse on his magnanimity.” RGVV Commentary on Verse IV.13[16].

 

Family watching Vishnu's Vaikuntha through beryl glass

This inconceivable Buddha activity[17] is compared to the appearance of Śakra/Indra’s palace to humans.

“Suppose the ground of the earth
Consisted of pure beryl
And, due to its clarity, one would see in it
The chief of gods with his host of apsaras” (Ratnagotravibhāga Root Verse IV.14)

The RGV commentary and Gampopa’s Jewel Ornament of Liberation explain in detail[18], but from a sarvadharmāpratiṣṭhānavādin point of view, the Buddha’s “messianic” activity is non-conceptual (phrin las rtog med). There is no wisdom (ye shes) involved on the part of a Buddha. The example of the reflection of the gods above on the earth below inspiring others to want to become gods, mentioned as such in the RGV is interesting. So is the effect of (social) mimetism[19]…

When metaphors or analogies are “skillfully” used, “like an illusion” etc., the “like” is so quickly dropped and forgotten and the analogy becomes a thing in itself. The whole saṃsāra-karma-mokṣa cycle and the 5/6-world cosmos, with hells below and gods above is preciously preserved, but not the “selflessness” and “emptiness” taught by the Buddha. Dzogchen keeps the 6-world cosmos because it needs it, if only for funerary Great Perfection. And when pristine, seminal and funerary Great Perfection have grown into one Great Perfection package, everything in it is “crucial”... for its own survival.

Apart from a quickly forgotten token Emptiness-Luminosity, there is not really a place left for selflessness and emptiness in the real Reality with Samantabhadra, Samantabhadrī, the Celestial realms and their eternal “pure phenomena” without the reach of dependent origination, because it’s mind-independant and Luminous. As if the sphere (dhātu) had some intrinsic luminous hardwired firmware, beyond being a “ remedy” (upāya), like is the case for “the teachings on selflessness and emptiness” destined for “fools, ordinary beings, and beginners”...

As a reminder, the initial “luminous mind” metaphor that sparked off this spin-off of an “absolutely true” view:

“Luminous, monks, is the mind. And it is defiled by incoming defilements.
"Luminous, monks, is the mind. And it is freed from incoming defilements.” (Pabhassara Sutta, AN 1.49-52)

And for nirvāṇa as “the Unconditioned”, as discussed in SN 43.12

“And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned.
And what is the path that leads to the unconditioned? Serenity. This is called the path that leads to the unconditioned.
So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned.”

***

[1] Paul of Tarse wrote that he was “caught up to the third heaven” (2 Corinthians 12:2).

[2] Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.

[3] gnyis pa bla na med pa'i theg pa nyid bshad pa la gnyis te/_theg pa'i rang bzhin spyir bstan pa dang / de'i nges byed bye brag tu bshad pa'o/_/dang po la lnga ste/_rang bzhin gzhi'i gnas lugs/_de las sems can gyi 'khrul lugs/_/'khrul dus 'od gsal gyi gnas lugs/_gnas lugs nyams su blang lugs/ mthar phyin 'bras bu'i grub lugs so/_/dang po gdod ma'i gzhi rang byung gi ye shes rgya chad dang phyogs lhung med pa de nyid ngo bo stong pa nam mkha' lta bu/_rang bzhin gsal ba nyi zla lta bu/_thugs rje khyab pa 'od zer lta bu'o/_/de gsum ngo bo dbyer med pa sku gsum ye shes kyi rang bzhin du ye nas rtag par 'pho ba dang 'gyur ba med pa'i dbyings su gnas te/_ngo bo stong pa chos sku/[ (]290na[) ]rang bzhin gsal ba longs sku/_thugs rje khyab pa sprul pa'i sku'i snying po can 'khor 'das gang yang ma yin la/_go 'byed pa'i cha nas dbyings rang bzhin gyis rnam dag chen po zhes btags pa'o/_/

“My explanation of the unsurpassable approach has two parts: a general discussion of the nature of this approach and a detailed explanation of its authenticity.

A. The Nature of the Approach This discussion has five aspects: how the ground of being abides naturally, how ordinary beings experience confusion, how the way of abiding remains utterly lucid even as there is confusion, how one undertakes practice based on the way of abiding, and how the consummate fruition is ensured. 

1. HOW THE GROUND OF BEING ABIDES NATURALLY 

As to the primordial ground of being-naturally occurring timeless awareness itself, not subject to restrictions or extremes-its essence is empty, like space; its nature is lucid, like the sun and moon; its responsiveness is pervasive, like their light. These three aspects are essentially inseparable, abiding constantly as the nature of the three kayas and timeless awareness within basic space, which is without transition or change. This primordial ground, embodying the very heart of dharmakaya, sambhogakaya, and nirmanakaya-in that its essence is empty, its nature lucid, and its responsiveness pervasive-is not anything whatsoever that pertains to either samsara or nirvana. Yet from the standpoint of its providing an open dimension in which these can occur, it is referred to as "basic space, supremely and completely pure by its very nature." 

Longchen Rabjam, The Precious Treasury of Philosophical Systems, Padma Publishing (2007), transl. Richard Barron, p.340

[4] “[Primordial] awareness (rig pa) is empty in essence, exists by its own nature in the form of five lights, and its compassionate responsiveness pervades [everything] in the form of rays. Even though it is present as the great source of the kāyas and wisdom, it is hindered [in three ways]: The aspect where it is in essence the empty dharmakāya, [namely] the pure vision of wisdom, is hindered by the eight accumulations [of consciousness] together with the ground (kun gzhi). [Its] nature, the luminosity of the five lights, is hindered by the tangible skandha of flesh and blood. [Its] compassionate responsiveness, [which] abides [in a state of] manifesting [light] rays and awareness, is hindered by karman and mental imprints. Even though [this rigpa] is [only] present in a state that is very difficult to perceive, it is not the case that it does not exist. It pervades all sentient beings and exists in the body together with a support.” Buddha Within, p. 100

n.530 / shin tu blta bar dka' ba'i bdag nyid du bzhugs na yang*/ med pa ma yin te sems can kun la khyab par rang rang gi lus la rten bcas nas yod de/.

[5] Ratnagotravibhāga Root Verse I.154, When the Clouds Part, Brunnhölzl, 410-411


[6] In Tibetan:
rdzogs sangs sku ni 'phro phyir dang*//
de bzhin nyid dbyer med phyir dang*//
rigs yod phyir na lus can kun//
rtag tu sangs rgyas snying po can//

In Sanskrit:
saṃbuddhakāyaspharaṇāt tathatāvyatibhedataḥ
gotrataśca sadā sarve buddhagarbhāḥ śarīriṇaḥ

[7] Herbert V. Guenther, p. 17

The full verse of the Bodhicaryāvatāra (I, 4), translated by Stephen Batchelor:

“Leisure and endowment are very hard to find;
And, since they accomplish what is meaningful for man,
If I do not take advantage of them now,
How will such a perfect opportunity come about again?”

A Guide to the Bodhisattva’s Way of Life, LTWA, p. 4

Adam Pearcey, 2007

“4. This free and well-favoured human form is difficult to obtain.
Now that we have the chance to realise the full human potential,
If we don’t make good use of this opportunity,
How could we possibly expect to have such a chance again?”

[8] “Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind”.” Anguttara Nikaya (A.I.8-10)

[9] Klong chen pa: Grub mtha' mdzod, 282.3-6: 

... mtshan gzhi ni/ 'od gsal ba'i rang bzhin sku dang ye shes 'du 'bral med pa'i dbyings rang bzhin gyis dag pa dang de la brten pa'i chos sbyang bya sbyong byed dang bcas pa thams cad yin no/ ... dbyings 'od gsal ba'i chos nyid rang bzhin rnam dag ni sbyang ba'i gzhi'o // glo (text: blo) bur gyi sgrib pa las dang nyon mongs pa 'khor ba'i chos kun gzhi tshogs brgyad dang bcas pa ni sbyang bar bya ba'i dri ma'o/ de'ang bag chags sna tshogs pa'i kun gzhi ni 'khor ba'i rtsa ba yin pas ldog la/ gnas lugs don gyi kun gzhi'i don mi !dog kyang*/ tha snyad gzhir btags pa'i ming gi cha de log nas chos kyi dbyings kyi ye shes zhes bya bar 'gyur ba'o/. Buddha Within, p. 459

[10] 'Od gsal ma bu 'dres pa

[11] Ibid., 185.6-186.2: de'ang don dam pa'i bden pa dbyings yin la/ 'di'i rang bzhin mthong bas don dam bden pa mthong zhes bya'i/ cir yang med pa'i stong nyid kyang don dam bden pa ma yin no/ de'ang byis pa so so skye bo dang/ las dang po dag bdag tu zhen pa'i gnyen por bdag med pa la sogs pa bstan pa yin gyi (text: gyis)/ don la dbyings 'od gsal ba 'dus ma byas shing lhun grub tu yod pa shes par bya ste/.

[12] 24.7 Whatever is dependently arisen
Is said to be empty.
That, being a dependent designation,
Is itself the middle way.

Since there is nothing
Which is not dependent,
There is nothing
Which is not empty.

[13] Almogi, Orna. Rong-zom-pa's Discourses on Buddhology: A Study of Various Conceptions of Buddhahood in Indian Sources with Special Reference to the Controversy Surrounding the Existence of Gnosis (jñāna: ye shes) as Presented by the Eleventh-Century Tibetan Scholar Rong-zom Chos-kyi-bzang-po. Studia Philologica Buddhica Monograph Series 24. Tokyo: International Institute for Buddhist Studies, 2009, p. 190

[14] “Mi-pham attempts to interpret Rong-zom-pa's statements in which he unquestionably maintains that gnosis does not exist at the stage of a buddha as only referring to gnosis that had been generated on the path but not to gnosis as such, for Rong-zom-pa, Mi-pham argues, is an expounder of rDzogs-chen, a system in which what is called 'self-occurring gnosis' (rang byung gi ye shes: svayaṃbhūjñāna) features prominently. “ Rong-zom-pa's Discourses on Buddhology

[15] Klong chen pa: Grub mtha' mdzod, 329.5: 

rang byung gi ye shes rdzogs pa chen po nyid ye nas sangs rgyas kyi che ba'i yon tan lhun grub tu yod pas/ sku gsum rang chas su tshang ba'i phyir logs nas btsal mi dgos ....

[16] Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, 2014.

[17] 'phrin las rtog med 'gro don mdzad//

[18] “Indra, king of gods, surrounded by a crowd of goddesses stays in his palace, which is pure and transparent as beryl, and outside it his reflection appears. Men and women living on the earth then see that reflection, perceive his enjoyments and resolve soon to be like him. To that end they strive for the good and wholesome and when they die are reborn in the heavenly world. The vision of Indra is not premeditated and cannot be shaken. It is the same with us. Having approached the Great Meaning of Reality, developed confidence and seen the Body of the Samyaksambuddha adorned with all attributes; having witnessed how variously he sits, rises, moves and goes out; having listened to the Dharma and concentrated on it, we gain confidence by this vision and long to attain this splendour. We then adopt an attitude towards enlightenment as the cause of the Buddha state and in the end realize Buddhahood. In this vision of the Body there is nothing of premeditation, it is something unshakable [skur snang ba de ni rnam rtog med cing g.yo ba med do/].” Jewel Ornament of Liberation, Rider, 1970, p. 271-272

[19] “This chapter analyzes social mimetism in the context of the theory of the self. It suggests that our thoughts and feelings take shape within a community and inevitably bear the mark of the customs and expectations we acquire within it and that our need to model ourselves on others can also take more complex forms. This chapter also argues that there is no “true self,” if it means a self not imbued with forms of thought that we have made our own by modeling ourselves on others.” The Practices of the Self, Charles Larmore