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| "Leap of faith" by Jon Marro, here in mirror image |
The following is Jamgon Kongtrul (1813-1899) writing about Rangjung Dorje (1284–1339) the third Karmapa’s conception of the workings of the deluded mind.
“Deluded mind [citta] consists of the eight impure groups of consciousness.First a reminder
The essence of that abides as the pure foundation [dag pa'i kun gzhi].
In order to indicate the suchness [nyid] of that, the term "mind itself'' [sems nyid] is used.
The All-knowing Rangjung held that
the eight groups are the five sense consciousnesses, the mental consciousness,
afflictive mind, and the foundation consciousness.
Since the "instantaneous mind" conditions all of those,
when counted together, there are also held to be nine groups.
The sutras mention many terms such as "appropriating consciousness [len pa'i rnam shes],"
"deluded mind" ['khrul pa'i sems], "cognitive obscuration" [shes bya'i sgrib pa] and "foundation consciousness."
Since it is taught that the intrinsic nature [ngang lugs] of the foundation is virtue,
it is essentially self-liberated buddha nature [rang grol bde gshegs snying].
It is not the foundation [gzhi] itself that is removed, but it abides as the foundation [gzhi ru gnas] of what is removed[1].”
"This mind [citta] is luminous monks, but it is defiled by adventitious defilements. The uninstructed worldling does not understand this as it really is ; therefore for him there is no mental development. This mind is luminous monks, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is ; therefore for him there is mental development." Aṅguttara Nikāya 1.49-52
When both are reified, “Deluded mind” can become like a non-virtuous spin-off of the “self-liberated buddha nature” [s. sugathagarbha]. The all-ground's intrinsic system (t. ngang lugs) is wholesome (s. kuśala) in itself, but can go awry from an awakened point of view. Like “being” appearing as “existence”, and “essence” taking itself as an object while ignoring it is doing so (“co-emergent ignorance”). This ignored dualism (subject-object) is believed to lead to a wrong (t. ma dag), or later “impure” (t. ma dag), interpretation of the input of the five senses and consciousness(es) thereof, and of the sixth consciousness processing the input. This initial wrong interpretation leads to afflictions (“afflictive mind”).
Buddhism initially had an instant-based approach (s. kṣaṇa) to reality[2]. Every citta is an instant, and every instant is a citta, and every citta created karma through ignorance and afflictions. In Rangjung Dorje's view that which links these cittas are "instantaneous cittas", a sort of gap cittas[3]. The karma[4] created by wholesome (s. kuśala) and unwholesome (s. akuśala) cittas is thought to constitute a “foundation consciousness” and mature (t. smin) waiting to be triggered and activated, and associated with future cittas through the influence of the “afflictive mind”.
But even within such defunct setup it is possible to purify negative karma and create positive karma, thus improving the opportunities to see through the wrong dualistic interpretation of reality and recognize its Buddha Essence. Without the “co-emergent ignorance” and the “afflicted cittas”, Buddha Essence would then technically allow for a wholesome, non-dualistic and nonconceptual “pure” “existence” mode (as near to “being” as is possible for human bodies), with a wholesome functioning of the senses, ideally a non-engaged mind, and thus without creating new karma. Other possible modes are Gnosis-driven (jñānena), or a “divine mode”, complete with a divine eye (t. lha’i mig) and other purely gnostic divine faculties and siddhis. To non-initiates it may still look like a human body from the outside. Should we call it human? Posthuman? Buddha Essence traditions seem to leave a choice between the path of a bodhisattva who dwells in saṃsāra (while being spiritually based in the bhūmis, Akaniṣṭha or Sukhāvatī etc.) and with extraordinary knowledge and powers (abhijñā), or the path a vidyādhara etc. dwelling beyond saṃsāra and nirvāṇa, and operating through emanations in divine mode.
On the path of the bodhisattva, nonconceptuality is said to be achieved through suspending conceptuality/duality by not engaging mind and not investing it in dualist options. On the path of the vidyādhara, and in particular one following the Guhyagarbha Tantra, nonconceptuality and nonduality are also incidentally achieved through plugging directly (t. rig pa) into the Ground (gzhi) after having duly prepared one’s body, speech and mind.
The main difference between both approaches seems to be that the former is genuinely non-dualist, whereas the latter is monist. The former is a nonconceptuality that is both beyond conceptuality and the absence of it, whereas the latter accesses “something”, an ever present essence, that can be attained, realized, re-actualized or identified with. This realization is thought to be beyond nonconceptualisation and non-duality, which in fact have no more meaning and reason-to-be within its monism, apart from perhaps “removing” empty veils and thereby facilitating to discern and "realize" it. It’s another game altogether.
Sarma traditions seem to hesitate between these two approaches or combine them, whereas in the Nyingma approach, more specifically Dzogchen, monism seems to have absolute priority. It seems to me that in our 20th-21st century, Sarma traditions moved further towards a monist approach too. One Vehicle: Tantric (4-mudrā) Mahāmudrā, and visionary Dzogchen, one object of valid knowledge (s. prameya): Divine Logos, one Source: the single Dharmakāya Sphere (t. chos sku thig le nyag gcig) where Space and Gnosis/Discernment meet, one moment: the first moment where subject and object still coincide or are one, one Guru: the root guru, one faith: no doubt (t. yid gnyis med pa s. vimati, vicikitsā). And the one-pointed arrow will hit the primordial bull’s eye.
The first moment where subject and object are thought to coincide, and the world is still perfect (“die Ganzheit der Welt”, Schleiermacher), is the moment the target is hit spontaneously. First thought best thought, probably because it isn’t really a thought (s. vikalpa) yet. When we return to the discussion above about the role of the instantaneous citta or immediate mind (t. de ma thag pa’i yid s. samanantaramanas), in theory this citta precedes the bull’s eye. The first perfect moment (t. skad cig dang po).
The 8- or 9-consciousnesses theory also seems to want us to jump on each first undivided moment to avoid “deluded mind” in a sort of “awakened jumpiness” or “jumpy awakening”, and, with time, this could become a routine… One would automatically pick the "first moments". Once a routine, one merely needs to sit out the natural exhaustion of the residual karma of the Foundation consciousness and … Poof!
Plugging into the Infinite, the Divine, the Whole, Other Power etc., in the divine mode, would allow to wholly bypass mind, including prereflective awareness, moment jumping, and even ejaculating the sound Phaṭ to cut conceptuality[9] would be superfluous. We and all we are, we are not the solution, we are the problem, but from a Divine point of view, we are also that which allows the Divine to know itself as the Divine. Why would the Divine or Essence need to know itself one may wonder? It is said it is too full of itself and overflows (Ausfließen[10]), thus giving rise to existence, Universal jumpiness.
[1] From Sarah Harding, Creation and Completion, Essential Points of Tantric Meditation by Jamgon Kongtrul, Wisdom Publications, 2002, p. 51
rnam shes tshogs brgyad ma dag 'khrul sems yin//
de yi ngo bor dag pa'i kun gzhi gnas//
de la nyid sgras smras bstan phyir sems nyid bya//
sgo lnga'i rnam par shes dang drug pa'i yid//
nyon yid kun gzhi'i rnam shes bcas pa la//
tshogs brgyad zhes su rang byung kun mkhyen bzhed//
de ma thag yid de kun 'du byed phyir//
zur du mi 'dren tshogs dgur bzhed pa'ang yod//
mdo las len pa'i rnam shes gsungs pa dang*//
'khrul pa'i sems dang shes bya'i sgrib pa dang*//
kun gzhi'i rnam shes ming gi rnam grangs yin//
kun gzhi ngang lugs dge ba zhes gsungs phyir//
de yi ngo bo rang grol bde gshegs snying*//
bral bya'i gzhi min bral ba'i gzhi ru gnas//
[2] “Cittas which are resultant states of consciousness, vipāka, the effects of previous kamma.
Cittas which are causes for action (kamma) through body, speech, or mind. We may call these "causative cittas." A wholesome citta (kusala citta) will issue in wholesome action and an unwholesome one (akusala citta) in unwholesome action.
Cittas which are neither kamma nor its result. These are called kiriya cittas. They are kammically ineffective, being merely functional. Some kiriya cittas perform simple functions in the process of consciousness, others represent the actions and thoughts of arahants, who no longer generate fresh kamma.” The Abhidhamma in Practice by N.K.G. Mendis © 2006
[3] “When the sixth mind is counted together with the instantaneous mind, perceiving externally with the five senses, it is the object;”
[4] “when the afflictive mind functions with the instantaneous mind, directed inward, it leaves habitual patterns in the foundation.”
[5] Also seen as phrad 'joms, e.g. in Geshe Chakriwa’s instructions (lcags ri ba), one of Gampopa’s teachers. Gampopa mentions this in his rNam rtog don dam ngo sprod. See also Serlingpa’s song Blo sbyong rtog pa 'bur 'joms.
[6] Sarah Harding, Creation and Completion, Essential Points of Tantric Meditation by Jamgon Kongtrul, Wisdom Publications, 2002, p. 55
[7] Schleiermacher, Friedrich. On Religion: Speeches to Its Cultured Despisers. Translated and edited by Richard Crouter. Cambridge: Cambridge University Press, 1988
[8] Friedrich D. E. Schleiermacher, Über die Religion. Reden an die Gebildeten unter ihren Verächtern (1799)
“Die Anschauung und das Gefühl, das das Angeschaute auslöst, sind im ersten Moment unmittelbar miteinander verbunden, die „höchste Blüthe der Religion“. In diesem Augenblick offenbart sich das Universum.”
[9] “As for the view, Longchen Rabjam, the instruction is the three statements that strike the vital point. As a means of introducing the view, first, relax and release your mind without contriving. Wisdom has always been present from the very beginning, so rest in a state that is neither scattered, nor concentrated, without thoughts. When you do so, as a beginner it is impossible to avoid attachment to experience, so, while resting in this even state, at ease, suddenly let out a mind-shattering ‘phaṭ!’, in order to reveal naked and transparently clear awareness. To cut the chain of thoughts make the sound of 'phaṭ' fierce, forceful and abrupt. Emaho! Immediately you will experience awareness without reference point, nakedly clear dharmakāya, wisdom that is beyond the ordinary mind.” Annotation Commentary on the Special Teaching of the Wise and Glorious King, by Pema Kunzang Rangdrol
Dang po rang sems ma bcos par lhod de bzhag/ ye shes ye nas rang la yod pas/ mi spro mi bsdu rnam rtog med pa'i// ngang la mnyam par bzhag kyang las dang po pas nyams zhen las 'da' mi srid pas/ ngang la phyam gnas lhod de'i ngang*// rig pa zang thal rjen pa ngo sprod pa'i phyir/ thol byung blo rdeg phaT cig rgyab// rnam rtog gi rgyun thag bcad phyir phaT sgra drag la ngar thung e ma ho// de ma thag rig pa gtad so bral ba chos sku zang thal rjen pa sems las 'das pa'i ye shes ci yang ma yin had de ba// had de ba la zang thal le// skye 'gags sogs mtha' dang bral ba/ ye shes bsam brjod bral ba zang ma thal byung brjod du med pa de ni gzhi gnas rig pa chos sku'i rig pa ka dag spros bral gyi lta ba yin pas ngos zungs shig/ ye shes rang la gnas pa yin gzhan nas btsal du yod pa min pas/ ngo rang thog tu sprad pa ste gnad dang po'o//
[10] “You should know that God must act and pour Himself into the moment He finds you ready.” [Eckhart, German sermon 4, trans M.O’C. Walshe]
“There is a power in the soul which touches neither time nor flesh, flowing from the spirit, remaining in the spirit, altogether spiritual.” [Eckhart, German sermon 7, trans M.O’C. Walshe]
“So, when I am able to establish myself in nothing, and nothing in myself, uprooting and casting out what is in me, then I can pass into the naked being of God, which is the naked being of the Spirit.” [Eckhart, German sermon 7, trans M.O’C. Walshe]
Buddhism initially had an instant-based approach (s. kṣaṇa) to reality[2]. Every citta is an instant, and every instant is a citta, and every citta created karma through ignorance and afflictions. In Rangjung Dorje's view that which links these cittas are "instantaneous cittas", a sort of gap cittas[3]. The karma[4] created by wholesome (s. kuśala) and unwholesome (s. akuśala) cittas is thought to constitute a “foundation consciousness” and mature (t. smin) waiting to be triggered and activated, and associated with future cittas through the influence of the “afflictive mind”.
But even within such defunct setup it is possible to purify negative karma and create positive karma, thus improving the opportunities to see through the wrong dualistic interpretation of reality and recognize its Buddha Essence. Without the “co-emergent ignorance” and the “afflicted cittas”, Buddha Essence would then technically allow for a wholesome, non-dualistic and nonconceptual “pure” “existence” mode (as near to “being” as is possible for human bodies), with a wholesome functioning of the senses, ideally a non-engaged mind, and thus without creating new karma. Other possible modes are Gnosis-driven (jñānena), or a “divine mode”, complete with a divine eye (t. lha’i mig) and other purely gnostic divine faculties and siddhis. To non-initiates it may still look like a human body from the outside. Should we call it human? Posthuman? Buddha Essence traditions seem to leave a choice between the path of a bodhisattva who dwells in saṃsāra (while being spiritually based in the bhūmis, Akaniṣṭha or Sukhāvatī etc.) and with extraordinary knowledge and powers (abhijñā), or the path a vidyādhara etc. dwelling beyond saṃsāra and nirvāṇa, and operating through emanations in divine mode.
On the path of the bodhisattva, nonconceptuality is said to be achieved through suspending conceptuality/duality by not engaging mind and not investing it in dualist options. On the path of the vidyādhara, and in particular one following the Guhyagarbha Tantra, nonconceptuality and nonduality are also incidentally achieved through plugging directly (t. rig pa) into the Ground (gzhi) after having duly prepared one’s body, speech and mind.
The main difference between both approaches seems to be that the former is genuinely non-dualist, whereas the latter is monist. The former is a nonconceptuality that is both beyond conceptuality and the absence of it, whereas the latter accesses “something”, an ever present essence, that can be attained, realized, re-actualized or identified with. This realization is thought to be beyond nonconceptualisation and non-duality, which in fact have no more meaning and reason-to-be within its monism, apart from perhaps “removing” empty veils and thereby facilitating to discern and "realize" it. It’s another game altogether.
Sarma traditions seem to hesitate between these two approaches or combine them, whereas in the Nyingma approach, more specifically Dzogchen, monism seems to have absolute priority. It seems to me that in our 20th-21st century, Sarma traditions moved further towards a monist approach too. One Vehicle: Tantric (4-mudrā) Mahāmudrā, and visionary Dzogchen, one object of valid knowledge (s. prameya): Divine Logos, one Source: the single Dharmakāya Sphere (t. chos sku thig le nyag gcig) where Space and Gnosis/Discernment meet, one moment: the first moment where subject and object still coincide or are one, one Guru: the root guru, one faith: no doubt (t. yid gnyis med pa s. vimati, vicikitsā). And the one-pointed arrow will hit the primordial bull’s eye.
The first moment where subject and object are thought to coincide, and the world is still perfect (“die Ganzheit der Welt”, Schleiermacher), is the moment the target is hit spontaneously. First thought best thought, probably because it isn’t really a thought (s. vikalpa) yet. When we return to the discussion above about the role of the instantaneous citta or immediate mind (t. de ma thag pa’i yid s. samanantaramanas), in theory this citta precedes the bull’s eye. The first perfect moment (t. skad cig dang po).
“For the practitioner [nyams len pa], this means that just as soon as the instantaneous mind barely arises [langs pa tsam nyid las] from the foundation consciousness, without any extension of duration [rgyun mi mthud de yi steng du bzhag], you should place the attention directly upon it. This is called liberation in the first moment [skad cig dang por grol], or vanquished at first sight [‘bur ‘joms mgo thug[5]], in certain doctrinal terms. When the sixth mind consciousness and afflictive mind have just arisen [langs tsam nas], and are recognized [zin] through mindfulness [dran pas] and thus liberated in their own place [rang sar grol], it is called liberation in the second or third moment [skad cig gnyis pa gsum par grol]. However, since that discursive thought [rnam rtog, s. vikalpa] is the dynamic energy of mind [sems kyi rtsal], it is impossible for thoughts [rtog pa] of attachment and aversion not to arise. However, if you rely on mindful awareness [dran shes], discursive thoughts cannot accumulate karma. It is like pouring water into a vase with a hole in the bottom[6].”This method doesn’t require Deity Practice and all it implies. Similar ideas about a first moment where Paradise is still whole, complete with Adam and Eve, before the Fall, can be found in other traditions, mostly theistic.
“But when finally afflictive mind has taken over, for an ordinary person without recourse to view, meditation, and action, habitual patterns imprinted on the foundation will accumulate. For that reason you should try not to fall under its power.” (Creation and Completion)In The Making of Buddhist Modernism (2009), David L. McMahan explains how the German idealist Friedrich W. J. Schelling sees "the restoration of Paradise".
“Through “intellectual intuition,” the subject recognizes this activity, along with its own ultimate identity with objects. Restoring this lost identity between the self and the world is true happiness and overcomes the “fall”—the arising of opposition and differentiation out of the primordial unity of the spirit. All human beings are ultimately one, though on the empirical level they appear as many. The infinite absolute, however, is ineffable and beyond all distinctions (Schelling 1800 [1978]; Marx 1984).”Another German idealist, Friedrich Schleiermacher, focuses on the “first moment” of purity.
“Schleiermacher understood religion as an intuition or feeling of the Infinite: “the immediate consciousness of the universal existence of all finite things, in and through the Infinite, and of all temporal things in and through the Eternal” (1988: 47[7]). This experience of “the Whole” [Ganzheit] or “God” does not occur through the intellect or reason but through a prereflective awareness that precedes the division between subject and object.” (McMahan 2009)For Schleiermacher the pinnacle of religious experience and feeling (Gefühl) was a direct, intuitive awareness of the Infinite or the Universe.
"The intuition (Anschauung) and the feeling that the intuited (das Angeschaute) triggers are immediately connected in the first moment, the 'highest bloom of religion'. In this moment, the Universe reveals itself."[8]This implies there is a “prereflective awareness” (or similar) before “mental engagement” (t. yid la byed pa s. manasikāra), that has access to a full “nonconceptual” experience of “the Universe”, “the Whole”, before it is “known” through subject-object. Is it possible to remain, to dwell or to abide continuously in “prereflective awareness” or in prereflective mode? Or, from the POV of a Buddhist instant-based approach, to successively jump on each “first moment” (Infinite) as soon as it emerges? And would this be worth its while?
The 8- or 9-consciousnesses theory also seems to want us to jump on each first undivided moment to avoid “deluded mind” in a sort of “awakened jumpiness” or “jumpy awakening”, and, with time, this could become a routine… One would automatically pick the "first moments". Once a routine, one merely needs to sit out the natural exhaustion of the residual karma of the Foundation consciousness and … Poof!
Plugging into the Infinite, the Divine, the Whole, Other Power etc., in the divine mode, would allow to wholly bypass mind, including prereflective awareness, moment jumping, and even ejaculating the sound Phaṭ to cut conceptuality[9] would be superfluous. We and all we are, we are not the solution, we are the problem, but from a Divine point of view, we are also that which allows the Divine to know itself as the Divine. Why would the Divine or Essence need to know itself one may wonder? It is said it is too full of itself and overflows (Ausfließen[10]), thus giving rise to existence, Universal jumpiness.
***
[1] From Sarah Harding, Creation and Completion, Essential Points of Tantric Meditation by Jamgon Kongtrul, Wisdom Publications, 2002, p. 51
rnam shes tshogs brgyad ma dag 'khrul sems yin//
de yi ngo bor dag pa'i kun gzhi gnas//
de la nyid sgras smras bstan phyir sems nyid bya//
sgo lnga'i rnam par shes dang drug pa'i yid//
nyon yid kun gzhi'i rnam shes bcas pa la//
tshogs brgyad zhes su rang byung kun mkhyen bzhed//
de ma thag yid de kun 'du byed phyir//
zur du mi 'dren tshogs dgur bzhed pa'ang yod//
mdo las len pa'i rnam shes gsungs pa dang*//
'khrul pa'i sems dang shes bya'i sgrib pa dang*//
kun gzhi'i rnam shes ming gi rnam grangs yin//
kun gzhi ngang lugs dge ba zhes gsungs phyir//
de yi ngo bo rang grol bde gshegs snying*//
bral bya'i gzhi min bral ba'i gzhi ru gnas//
[2] “Cittas which are resultant states of consciousness, vipāka, the effects of previous kamma.
Cittas which are causes for action (kamma) through body, speech, or mind. We may call these "causative cittas." A wholesome citta (kusala citta) will issue in wholesome action and an unwholesome one (akusala citta) in unwholesome action.
Cittas which are neither kamma nor its result. These are called kiriya cittas. They are kammically ineffective, being merely functional. Some kiriya cittas perform simple functions in the process of consciousness, others represent the actions and thoughts of arahants, who no longer generate fresh kamma.” The Abhidhamma in Practice by N.K.G. Mendis © 2006
[3] “When the sixth mind is counted together with the instantaneous mind, perceiving externally with the five senses, it is the object;”
[4] “when the afflictive mind functions with the instantaneous mind, directed inward, it leaves habitual patterns in the foundation.”
[5] Also seen as phrad 'joms, e.g. in Geshe Chakriwa’s instructions (lcags ri ba), one of Gampopa’s teachers. Gampopa mentions this in his rNam rtog don dam ngo sprod. See also Serlingpa’s song Blo sbyong rtog pa 'bur 'joms.
[6] Sarah Harding, Creation and Completion, Essential Points of Tantric Meditation by Jamgon Kongtrul, Wisdom Publications, 2002, p. 55
[7] Schleiermacher, Friedrich. On Religion: Speeches to Its Cultured Despisers. Translated and edited by Richard Crouter. Cambridge: Cambridge University Press, 1988
[8] Friedrich D. E. Schleiermacher, Über die Religion. Reden an die Gebildeten unter ihren Verächtern (1799)
“Die Anschauung und das Gefühl, das das Angeschaute auslöst, sind im ersten Moment unmittelbar miteinander verbunden, die „höchste Blüthe der Religion“. In diesem Augenblick offenbart sich das Universum.”
[9] “As for the view, Longchen Rabjam, the instruction is the three statements that strike the vital point. As a means of introducing the view, first, relax and release your mind without contriving. Wisdom has always been present from the very beginning, so rest in a state that is neither scattered, nor concentrated, without thoughts. When you do so, as a beginner it is impossible to avoid attachment to experience, so, while resting in this even state, at ease, suddenly let out a mind-shattering ‘phaṭ!’, in order to reveal naked and transparently clear awareness. To cut the chain of thoughts make the sound of 'phaṭ' fierce, forceful and abrupt. Emaho! Immediately you will experience awareness without reference point, nakedly clear dharmakāya, wisdom that is beyond the ordinary mind.” Annotation Commentary on the Special Teaching of the Wise and Glorious King, by Pema Kunzang Rangdrol
Dang po rang sems ma bcos par lhod de bzhag/ ye shes ye nas rang la yod pas/ mi spro mi bsdu rnam rtog med pa'i// ngang la mnyam par bzhag kyang las dang po pas nyams zhen las 'da' mi srid pas/ ngang la phyam gnas lhod de'i ngang*// rig pa zang thal rjen pa ngo sprod pa'i phyir/ thol byung blo rdeg phaT cig rgyab// rnam rtog gi rgyun thag bcad phyir phaT sgra drag la ngar thung e ma ho// de ma thag rig pa gtad so bral ba chos sku zang thal rjen pa sems las 'das pa'i ye shes ci yang ma yin had de ba// had de ba la zang thal le// skye 'gags sogs mtha' dang bral ba/ ye shes bsam brjod bral ba zang ma thal byung brjod du med pa de ni gzhi gnas rig pa chos sku'i rig pa ka dag spros bral gyi lta ba yin pas ngos zungs shig/ ye shes rang la gnas pa yin gzhan nas btsal du yod pa min pas/ ngo rang thog tu sprad pa ste gnad dang po'o//
[10] “You should know that God must act and pour Himself into the moment He finds you ready.” [Eckhart, German sermon 4, trans M.O’C. Walshe]
“There is a power in the soul which touches neither time nor flesh, flowing from the spirit, remaining in the spirit, altogether spiritual.” [Eckhart, German sermon 7, trans M.O’C. Walshe]
“So, when I am able to establish myself in nothing, and nothing in myself, uprooting and casting out what is in me, then I can pass into the naked being of God, which is the naked being of the Spirit.” [Eckhart, German sermon 7, trans M.O’C. Walshe]
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