Cataphatic Emptiness rGyal-tshab on the Buddha-essence Theory of Asanga's Ratnagotravibhiigavyiikhyii

Bo Jiang

Submitted in partial fulfillment ofthe requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY

2008

2008

Bo Jiang All Rights Reserved

ABSTRACT

Cataphatic Emptiness rGyal-tshab on the Buddha-essence Theory of Asanga's Ratnagotravibhagavyiikhii

Bo Jiang

This doctoral dissertation studies the Ratnagotravibhiiga (Uttaratantra), the only surviving Indian Buddhist treatise on the Buddha-essence doctrine, by way of one of its major Tibetan commentaries, rGyal-tshab Dar-ma-rin-chen (1364-1432)'s Theg pa chen po rGyud bla ma'i pkii. This project consists of three parts: a special edition of the first chapter of the Theg pa chen po rGyud bia ma'i pkii, an English translation of the selected sections of that commentary, and a comparative analysis which follows six distinct lines of inquiry. The six lines are: rGyal-tshab's doctrinal classification of the text; his critiques of absolutism, skepticism, and quietism in connection with diverse interpretations of the Buddha-essence doctrine in Tibetan traditions as well as a tentative comparison with critiques of the theory of "Original- enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text; rGyal-tshab's philosophical positions on reality, Element, and natural luminosity of the mind; his expositions of the tripartite Buddha-essence, its ten aspects, and the eighteen similes; and the notion "spiritual gene" understood by dGe-lugs-pas. This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.

TABLE OF CONTENTS

List of Tables

vVI

Acknowledgments Technical Notes

vii

Part I: The Prasailgika-Madhyamika Interpretation ofthe Buddha-essence Theory Introduction 2 Chapter 1: Historical and Doctrinal Background 17 1. 2. 3. 4. rGyal-tshab's Life and Works 17 The social-political background 26 The doctrinal background 29 The Structure and Contents of the rGyud bla !ikii

33

Chapter 2: Doctrinal Classification of the Ratnagotravibhaga 37 1. Asailga and the Five Treatises of Maitreya 38 2. The subtle emptiness according to the RGV 41 The truth-habit as the cause of saIp.sara 41 The truth-habit as the addictive obscuration 43 Sravakas and pratyekabuddhas' realization of objective selflessness 44 Refuting the Vijfianavadin standpoint concerning emptiness 47 3. The Three Stages of Teaching according to the DIR 49 Establishing the unique vehicle 49 As the distinctive presentation of the Prasailgika-Madhyamika viewpoint

544. The Prajiiiipiiramitii-siitra and the TGS 56 5. The TGS as Being Definitive 62 Chapter 3: Critiques of Absolutism, Skepticism, and Quietism 69 1. Critique of Dol-po-pa's "Great Madhyamaka" 70 Refuting Dol-po-pa's classification of the TGS 71 Refuting Buddha-essence as a permanent entity 72 Refuting Buddha-essence as being endowed with twofold purities 77 2. Critique of the Mainstream Positions 81 'Gos-lo's position on Buddha-essence 84 dGe-lugs-pa scholars' responses 89i

3. A Comparison with Critiques of "Original-enlightenment" theory in Modern Chinese Buddhism 94 A comparison of interpretations between 'Gos-lo and Zongmi 96 Modern Chinese Critiques of "Original-enlightenment" 99 Chapter 4: Analysis of the Title and Textural Structure 110 1. The Title "Mahiiyiinottaratantra"and Its Implication 110 2. The Seven Vajra-Like Bases 114 Two aspects 114 rGyal-tshab's revision of rNgog-lo's "two wheels" theory 116 The first three bases as ultimate fruition 118 The last four bases as cause and conditions 119 3. The Term "Ratnagotra" and the Textual Structure ofRGV 121 4. rGyal-tshab on the Fourfold Ratnagotra as Cause and Conditions 124 The Element as a cause according to RGV I.16 124 The last three bases as conditions 127 5. On RGV 1.3 129 6. Conclusion 132 Chapter 5: Reality, Element, and Natural Luminosity of the Mind 134

1. The Buddha-essence and Its Various Names 134 2. Reality 136 As immutable ultimate reality 136 The tainted reality 138 3. Dhannatii 140 4. Natural Luminosity of the Mind 142 Origin in Canonical sources 142 rGyal-tshab's Exegesis on the Passages from the SMS and the DIR On the Passage from the GGS 147 5. The Element 150 According to the AAN 150 According to the MAS 154 6. The Buddha-essence and the Madhyamaka Philosophy 156 The Equation of the Buddha-essence with emptiness 156 Realizing the Buddha-essence as the Middle Way 159 7. Conclusion 163 Chapter 6: Buddha-essence and Its Ten Aspects 1. The Tripartite Buddha-essence 164The diffusion of the truth body 166

144

164

The indivisible reality and generic potentials 168 2. The Ten Points 170 Nature 171 Causes 173 Fruition 178ii

Actions 187 Possession 192 Engagement 194 States 196 All-pervadingness 198 Unchangeability 200 Indivisible excellences 205 Chapter 7: The Eighteen Similes in the Tathiigatagarbha-sutra 209 1. rGyal-tshab's General Discussion 209 2. The Nine Smiles for the Obscuring Defilements 215 The lotus simile for latent state of attachment 215 The bees simile for latent state of hatred 216 The husks simile for latent state of misknowledge 216 The filth simile for intense outburst of attachment, hatred, and misknowledge 218 The floor simile for ground of instincts for misknowledge 219 The fruit simile for addictions eliminated by the Path ofInsight 220 The tattered rags simile for addictions eliminated by the Path of Meditation 221 The woman simile for addictions related to the Impure Stages 222 The clay simile for addictions related to the Pure stages 223 Discussion of the twofold obscuration 224 3. The Nine Smiles for thc Obscured Element 226 The three similes for the Truth Body 228 The gold simile for reality 230 The five similes for the spiritual gene 231 Chapter 8: The Twofold Spiritual Gene 236

1. Tsong-kha-pa's Analysis of the Vijfianavadin Standpoints 237 2. A Madhyamika Critique of the Vijfianavadin Standpoint 248 3. The dGe-Iugs-pa Exegesis of the "Spiritual Gene" Section of the AA 250 4. Natural Luminosity of the Mind under Debate 256

Conclusion 264 Abbreviations 268 Bibliography 271 Part II: Appendices 1. A Special Edition of Chapter One of the Theg pa chen po rgyud bla ma'i tfkii (1 a-72a and 64a-I70b) 285

iii

A. Topical Outline 285

B. Special Edition 2. Translations 449

306

A. The Mahiiyanottaratantraryakhya (Chapter One: 1.1-7.5 and 21.1-78.22)

449 525

B. The Theg pa chen po rgyud bla ma'i {ika (Chapter One: la-72a and 64a-170b)

iv

LIST OF TABLES

Number

Page

1. Two aspects of the seven vajra bases 2. The "Triple Jewel" as the provisional and ultimate fruitions 3. Two types of cause and condition concerning the cultivation of the "correct view" 4. Correlation of seven vajra bases and "fruition/cause/condition" schema 5. Correlation oflast four vajra bases, "fourfold inconceivability," and cause/conditions of fruition 6. Correlation of chapters, verses, vajra bases, and the "fruition/ cause/condition" schema 7. Correlation of the obscurations, types of person, antidotes with the fruitions 8. The truth body's three features and the four transcendences 9. Four impediments as links of dependent origination 10. Content of 1.51-83 according to the rGyud bla (ika 11. Outline ofrGyal-tshab's explication ofROV 1.52-65 12. Five groups of noble bodhisattvas as indicated in ROV 1.69-78 13. The four characteristics of the truth body according to the AnunatviipurlJatvanirdeia-sutra 14. Correlation of obscurations, types of people with nine similes 15. Correlation of obscured Element, tripartite Buddha-essence with nine similes

115 119

120

121

123

124

180 182 183 200 202 204

204211212

v

TECHNICAL NOTES

Throughout this dissertation, Sanskrit and Tibetan words are transliterated. Transliteration of Tibetan is done in accordance with a system devised by Turrell Wylie; see "A Standard System of Tibetan Transcription, Harvard Journal ofAsiatic Studies,II

Vol.22, 1959, 261-267. The root and not the first letter is capitalized in Tibetan transliterated proper names and text titles (e.g., rGyal-tshab not Rgyal-tshab). The full Sanskrit titles are to be found in the list of abbreviation, while the full Tibetan titles are to be found in the bibliography, which is arranged alphabetically according to the authors. When both Sanskrit and Tibetan terms are used in a footnote, Sanskrit term comes first (asterisk indicates Sanskrit reconstruction not attested). For referencing Chinese sources, both Chinese characters and romanization are used. I have followed the pinyin romanization system for it is increasingly used in both scholarly and popular literature. Modern Chinese works are listed alphabetically in the bibliography according to an author's first name. The present Tibetan edition of the Theg pa chen po rGyud bla rna'i fikii has been compiled on the basis of two previously published texts: 1. That found in The Collected Works ofrGyal tshah (Vol. gao Lhasa Zhol edition, 1897), 230 folios. Abbrev.=

Zh. Its Tibetan script used in the present study by Asian

Classics Input Project (Catalogue ID: S5434 S5434M.ACT) was edited by the author. 2. That found in The Collected Works ofrGyal tshah (Vol. gao sKu 'bum: sKu 'bum byang pa gling par khang, 1982), 229 folios. Abbrev.=

K

These two texts are basically identical; both have the same typos that I mentioned in the Tibetan edition.

vi

As an interlinear commentary, rGyal-tshab's glosses are closely intertwined with the RGV and RGVV in the rGyud bla ma'i fikii. I have tentatively highlighted the words of RGV and RGVV in bold face in the Tibetan text in order to aid in finding them. The differences between rNgog-lo's translation used in the rGyud bla ma'i fikii and the Derge edition of the Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa (D.225. 74b-129a = rNgog) are mentioned in the footnotes. For the sake of clarity, an English translation of the RGVV (1.1-7.5 and 21.1-78.22) is made separately based on both E.H. Johnston's Sanskrit edition (Patna: The Bihar research Society, 1950) and rNgog-lo's Tibetan translation. The RGV verse numbers follow Johnston's Sanskrit edition.

vii

ACKNOWLEDGMENTS

The central themes of this present dissertation and partial translation were developed and produced during a Tibetan text reading class from September 2003 to May 2004 at Columbia University under the direction of Professor Robert A. F. Thurman. I would like to thank Gene Smith at the Tibetan Buddhist Resource Centre for providing me with essential materials of Tibetan texts to launch this project. I would also like to thank Acharya Dr. Lobsang Jamspal and Paul Hackett for their philological suggestions on a number of Tibetan passages. Mention should also be made of my graduate colleagues in the Department of Religion including Christopher Kelley, David Kittay, Michelle Sorensen, and Wen-Ling Jane for their edifYing discussions in the class. My year-long research in China from 2005 to 2006 was financially supported by Fulbright-hays Doctoral Dissertation Research Abroad Program of the U.S. Department of Education. I would like to express my indebtedness to Dr. Klaus-Dieter Mathes and Dr. Kazuo Kano for providing me with their latest researches on the subject. Particular mention should be made of my friends Alexander and Emily Ma for their encouragement and ongoing support. For the proof reading of my English, I would like to thank Annie Bien for her insightful editorial comments, and also to Dr. Marina Illich, Dr. David Mellins, and Annabella Pitkin. Most of all I would like to thank Professor Robert A. F. Thurman for his tutelage and inspiration, without whose constant support I would not have been able to finish this dissertation. Finally, I must express my deepest gratitude to my parents, Liang-nian Jiang and Sun-di Wang, and my sister, Jane Jiang, whose understanding and unfailing support have made it possible.

viii

PART I The Prasangika-Madhyamika Interpretation of the Buddha-essence Theory

2

Introduction

My dissertation studies the exposition ofIndian "Buddha-essence"1 doctIine formulated in the dGe-lugs school of Tibetan Buddhism based on previously untranslated sources. The Buddha-essence doctrine refers to a seminal class of Mahayana Buddhist teachings that articulated a spectacular and unique vision of reality following a cataphatic or positive linguistic approach, as opposed to the standard apophatic or via negativa approach of most Mahayana sutra and treatise literature. Developed out of early, preMahayana themes of "natural luminosity of mind,"z the Tathagatagarbha literature asserted that all living beings have an innate potential for both liberation from sarpsara (the uninterrupted cycle of suffering) and for the attainment of full-fledged buddhahood with all its miraculous powers. It matched this radically positivist soteriology with a radically positivist theory of language. Whereas mainstream Madhyamaka and Yogacara literature elucidates ultimate reality by evoking it performatively through apophatic language, such as "non-substantiality,,,3 or "emptiness,"~ the Tathagatagarbha doctrine elucidates ultimate reality in cataphatic terms that stress its innate and plimordial presence in all things. This vision of ultimate reality as an immanent absolute is full of ideas resonanting with Indian Vedantic monism, and its relationship to the concept of emptiness has been a subject of controversy for hundreds of years. Nevertheless, it shaped many fundamental Mahayana orientations towards ethics, soteriology, and

tathiigatagarbha, bde bzhin gsegs pa' snying po, :izO*~ . sems kyi rang bzhin 'ad zer,{l'ti7\';E!i3 . 3 nairiitmya. bdag med, ~ilt . 4 sunyatii, stongpa nyid, :1:ti 'J

2 praktiprabhiisvaracitta,

3 ontology and was the source from which key doctrines such as "Original-enlightenment"5 and "Other-emptiness"6 later emerged in different geographical regions. Owing to its religious impOltance and philosophical complexity, over the last eighty years we saw a considerable number of works of scholarship treating of the "Buddhaessence" doctrine, directly or indirectly, which cover its development and ramifications in valious periods and geographical locations. While these works provide us with revealing insight into some of the historical and doctrinal questions concerning the subject in question, surprisingly, not much has yet been done in a holistic manner using broader comparative studies to cross spatiotemporal boundaties. Furthermore, most recently works by Western scholars on the subject are based on the perspective of "Other-emptiness," or variant fOlms thereof in Tibetan Buddhism. In brief, this interpretation of Buddha-essence asserts that while the relative world does not exist at all, ultimate reality does truly exist, a claim that is starkly at odds with the mainstream Mahayana assertion that neither relative nor ultimate reality truly exists. Except for a few studies in English with btief and passing references language, the dGe-lugs schools's version of the Buddha-essence docttine as the antithesis of the "Other-emptiness" philosophy and the most elaborate exposition of this SOlt in the history of Buddhist thought, has not yet been the subject of a systematic scholarly analysis.

In Sanskrit Mahayana literature, we frequently encounter a set of specialized terms:prakrtiprabhiisvaracitta (natural luminosity of the mind), gotra (spiritual gene), dhannadhiitu (ultimate element), tathiigatagarbha (buddha-essence) and so on. These

terms are often employed interchangeably to indicate a key factor intrinsic to each living

56

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98awareness."231 Furthermore, this true mind is called "absolute numinous awareness" inasmuch as it goes beyond both extremes of existence and non-existence as well as the middle way; its very nature is the Truth I3ody.232 It is reasonable to think that this position is not different from 'Gos-lo's asseltion of an implicative emptiness discussed above. Similar to the distinction between "ordinary" Madhyamaka and "supreme" Madhyamaka made by 'Gos-lo, Zongmi distinguishes the teaching that directly reveals that mind is naturc from thc teaching of hidden intent that negates phenomenal appearances in order to reveal the nature in terms of ten aspects. The former is also called the school teaching nature ('Itff-:) on the basis of scriptures and treatises on the Buddhaessence doctrine, and the latter is the school teaching emptiness (~ff-:) that is identified as the Madhyamaka. According to Zongmi, the school teaching emptiness calls the original source (*jJE() of all things "nature," whereas the school teaching nature calls it "mind." In telIDS of nature, the former takes it as the naturelessness of all things, while the latter takes it as non-empty numinous gnosis; the nature taught in the latter school is not simply empty and tranquil(~~)

but also ever naturally numinous. Furthermore,

awareness is accepted by the school teaching emptiness as conceptual mind and as being inferior to non-conceptual intuition, whereas it is accepted by the school teaching nature as the gnosis that also includes intuition of noble beings. The former asserts that the notion of self is faulty but the notion of selflessness is correct, while the latter asserts the opposite. Moreover, the school teaching emptiness is inclined to use apophatic language, such as non-existent, non-empty, non-production, non-cessation, etc., while the school teaching nature speaks in both apophatic and cataphatic terms, such as numinous mJio, mJio/fa;t, }jtJio, ~;f,jI:JiO. For a discussion of Zongmi's notion of zhi, see Gregory, Tsung-mi and the Signification of Buddhism, 216-218. 232 Yuanjue jing dashu shiyi chao.231

99reflection, luminosity, awakening, etc.233 In brief, for Zongmi and Chinese Buddhism in general, the true mind is not a cataphatic expression of emptiness but is the perfect enlightenment intrinsic to all living beings whether enlightened or not. This is in the same vein as Dol-po-pa's theory of Other-emptiness. Finally, Zongmi states that the only proper way to meditate on the true mind is to let conceptual thoughts naturally disappear from the mind, while identifying this gnosis unflaggingly. This principle is built on the basis of the true mind's twofold aspect: void of conceptuality and tranquilly numinous, which echoes 'Gos-Io's idea of noetic emptiness. Starting from the "guarding one" meditation of Chan, the object to be negated in the meditation is neither the intrinsic identifiability for the Madhyamaka school nor the imagined nature for the Y ogacara school. Instead, conceptual thoughts are held responsible for creating all kinds of problems in sarpsara. Accordingly, analytical mediation that deconstructs false reality is useless in Chan's "recognition of the original face of the true mind," thus being absent from Chan. As the most imp0l1ant form of meditation in East Asian Buddhism, Chan is the praxis of the true mind discourse per se.

Modern Chinese critiques of "Original-enlightenment"The revitalization of Buddhism in twentieth century China started with a series of debates that first took place between Lucheng and Xiong Shili CR~+j],1885-1968), a conservative Buddhist scholar who was also an advocate of the Confucian tradition, and centered upon the notion of "Original-enlightenment." This core concept of the QXL severs one of the doctrinal foundations for Chinese Buddhism since the Sui-Tang period. To sum up the important differences between the two sides: for Xiong Shili, the finalChanyuan zhuquanji duxu, T.48.406a07.

233

100

nature of mind is enlightened, simultaneously numinous and empty, and "going back to the original source" is the only appropriate methodology for spiritual development; for Lucheng, the final nature of mind is intrinsic nirva:oa

(El tt13'!.~), not including the

noetic aspect, and the spiritual revolution is based on "cleansing defilements and approaching purity. ,,234 Prior to the debate, Ouyang had already made his critiquing voice heard in his public lectures. The term "Original-enlightenment" is first found and explained in the QXL:

"Enlightened" means that the essence ofthe mind (hsin-t'i) is free from thought

(li-nian). The characteristic of being free from thought is like the realm of emptyspace in that there is nowhere it does not pervade. As the single characteristic of the dharmadhatu, it is the undifferentiated dharmakaya of the Tathagata. Since it is based on the dharmakaya, when it is spoken of it is referred to as "Originalenlightenment. ,,235

Zongmi often uses the terms "Original-enlightenment" and "true mind" (zhen xin) in a single phrase such as "originally enlightened true mind" in order to demonstrate that these two terms are synonymous. From a literal reading, this Original-enlightenment, or Buddha-essence, is identical to the Truth Body and is "possessed of innumerable excellences;" it is the essence of the mind, free from thought, thus being akin to the empty space. In this regard, Zongmi's innovative nomenclatures, such as "numinous awareness," "ever-present awareness", and "empty tranquil awareness," unquestionably catch the essence of the notion of Original-enlightenment, which in a sense is close to234l'1~+JJ~~(Xiong shili quanji), (Shijiazhuang: Hubei liaoyu Chuban She: 200 J), VoJ.8 422-467.235

~

"PJT~~:ff ll~{AltmZ': mz>t:ff~~~Jil!-~?JT~)i r*Jil!-~TI!P~tzD*ZP:~r*$t {:&Jl;tr*a-~:g* "T.32. J666.0576a24.This passage is translated by Gregory in Tsung-mi and the Signification ofBuddhism, 182.0 0 0 00

101

'Gos-lo's idea of noetic element as mentioned above. Lucheng critiques Zongmi's notion as a misunderstanding of the Indic expression cittaprakrtiprabhfisvara (natural luminosity ofthe mind):

Indian Buddhology understands natural luminosity ofthe mind as having an emphasis on the incompatibility between the nature of the mind and its addictions. It considers the addictions as disturbing and uneasy by nature, being coincidental and not in accord with the nature of mind, in contrast to the nature of mind being portrayed as cessation and peace. This theory can be designated as "natural peace." But Chinese Buddhology understands natural luminosity ofthe mind as Originalenlightenment and this theory can be designated as "natural enlightenment." From the perspective of "natural peace," natural luminosity of the human mind is taught in terms of "possibility" and "certainty," while from the perspective of "natural enlightenment," it is almost identical to an "imminent" or "accomplished" enlightenment. 236

This difference between "natural peace" and "natural enlightenment" is probably made on the basis of the distinction that Zongmi makes in his "ten aspects" between the teaching that directly reveals mind as the nature and the teaching of hidden intent that negates phenomenal appearances. It is clear that Lucheng is fully aware of this. Lucheng also accepts intrinsic peace or nirvaJ;la, i.e. the emptiness doctrine of the Madhyamaka and Vijiianavada, as authentic "Indian Buddhology, " but not the idea of Originalenlightenment which he believes to have been "actually fabricated" by the Chinese. In his thorough analysis ofthe text, Lucheng convincingly argues that the QXL is a work based on some misunderstandings of the Wei version of the LAS.237 He further argues that some of the most popular scriptures, such as the Lellgyall-siitra,238 the Yualljue-sutra,239 the

g ~1~"Fit::i!H~$ (Luchengfoxue lunzhu xuanji), (Jinan: Qilu hushe: 1996), Vo1.3, 1417. This refers to the translation (Af951iJnM1D of Bodhiruci Ci'tJl!:t1t:z:) made in 513 A.D., T.16, no.0671. Qixin yu lengqie (mmW19HiJU), Luchengfoxue lunzhu xumlji, Vo!'l, 292-302. 238 *1~JJHIO*~[:79{~~~7 ~~iri'~;!it1=rfmIlH~, T.19, 0945. 239 *1JJi\'[El:"iM~::7li7M~, T.17, 0842.236 237

102Jingang Sanmei-sutra,240 are apocryphal outgrowths from the QXL. I-Ie concludes that

Chinese Buddhist schools which base themselves on the theory of Originalenlightenment are "heretical. ,,241 Ouyang criticized the QXL's apparent assertion that reality is the "permanent, immutable true mind, complete with pure qualities" on the basis of his understanding of reality as explained in Indian Buddhist literature. According to Ouyang, "reality" is a cataphatic term for an exclusion negation:

Zhenru (reality) itself goes beyond the realm oflanguage and conceptuality. It is imputed under the name "reality" on the basis of mere exclusion. "Zhen' excludes contaminated falsities as well as the imagined [nature]."Ru" excludes uncontaminated changes, as well as the production and cessation of the relative [nature]. Here exclusion means negation. The meanings of "zhen" and "ru" are mentioned to exclude the possible improper mentation about the twofold emptiness: the experienced object of noble intuition, including various thoughts of contaminated falsities; and the imagined [nature], uncontaminated changes, and the relative [nature]. I-Ience, the verbal "reality" does not indicate other connotations ("ru" is a cataphatic expression for negation, referring to the essence alone. Our school uses it for indicating the essence, while "correct wisdom" is used for the function of reality. In any case, the meaning of reality is deemed to be negation.) Nevertheless, the term "reality" is misinterpreted by most people both now and in the past as a genuine cataphatic expression. In addition, it is misinterpreted according to the theory of "conditioned origination of reality" which maintains that reality can be influenced and subsequently produce all kinds of phenomenon. Therefore, the real meaning [of reality] cannot be grasped but is misunderstood and shattered. It is profoundly sad!242

Apparently Ouyang's critique bears a considerable similarity to the aforementioned dGelugs-pa scholars' analysis of both Dol-po-pa and 'Gos-Io's assertions on the ultimate reality. Both Ouyang and rGyal-tshab accept the ultimate reality as an exclusion negation, and as an uncompounded permanence which excludes any established entities including noetic or numinous factors.

240

:3lZ.IliWU-=:II7M~, T.9,0273. Luchengfoxue lunzhu xuanji, VoL I, 408-409. 242 ~~jlliJixJE(OZO'angjian wenxuan), (Shanghai: Yuandong chuban she: 1996),39.241

103

Furthermore, according to Ouyang's understanding of the Vijfianavadin theory, Buddha-essence has two aspects: one as being an uncompounded noumenon and the other as complising the uncontaminated seeds contained within the fundamental consciousness. Based on this understanding, Ouyang also cliticizes the assertion that living beings are already possessed of all SOlts of buddha qualities, only unrealized; for him, the uncontaminated seeds in a living being's mind have never been activated and remain as the causes or potentials for the attainment of buddhahood: Uncontaminated seeds exist primordially within Buddha-essence. Then, if activated, one will be born in the family of the Tathagata by the Insight of Path. And then, through actual cultivation, one will partially realize the Truth Body by cleansing the defilements from Buddha-essence. Finally, when cultivation is complete after the path of vajra [-like concentration], one whose Buddha-essence is absolutely empty of retribution but is filled with purities will sit on the [vajra-] seat with. How can living beings who are wandeling in sarpsara have such [qualities ]?243 In rGyal-tshab's view, the name "Buddha-essence" does not exist at final fruition but is replaced by the name, "Truth Body." However, both rGyal-tshab and Ouyang agree that Buddha-essence is the cause of buddhahood under the cover of defilements within living beings' minds, and that all buddha qualities can only be possessed by a buddha who has purified all defilements. For Lucheng, only the mind consisting of uncontaminated seeds is accepted as Buddha-essence, and thus represents the potential for ultimate enlightenment, based upon his interpretation of the LAS. According to Tsong-kha-pa, the Vijfianavadin treatises never refer to the Buddha-essence as a container of uncontaminated seeds, but only refer to it in contrast with the fundamental consciousness as a container of contaminated seeds. Rather, the Buddha-essence is often referred to as reality which universally exists within all things not limited to the category of a living being. The Vijfianavada school, in fact, does not accept the Buddha-essence as the243

Ibid., 349.

104

potential for buddhahood or even nirviiJ;la. The Vijfiiinaviidin treatises refer to the uncontaminated seeds as the spilitual genes which make buddhahood or nirvaJ;la possible. 2~~ In addition to their cliticism of the ontological presuppositions of the QXL, Ouyang and Lucheng found its cosmogony in connection with reality problematic. According to the QXL, all things of the phenomenal world and the transcendental world are subsumed in the "mind of living beings" and that connotes the Mahayana itself. Moreover, the reality aspect of this mind demonstrates the essence (H) of Mahiiyana, while the phenomenal aspect of this mind indicates the attributes (t8) and functions

OlD of the

Mahayana. 245 The connection between the essence and the attributes/functions is explained in the text by the fact that reality is the essence, and is a dynamic force in the center of the origination of phenomena both impure and impure, through an analogy between water and wave:

The mind not subject to birth-and-death is stilTed by the wind of ignorance that gives rise to birth-and-death. Therefore [the text] says that the mind subject to birthand-death is based on the mind not subject to birth-and-death. Still, even though there are these two [aspects of one] mind, there are not two [separate] essences. It is only in terms of these two aspects [of mind] that [the text] is able to explain the dependence of phenomenal appearances. It is just like [the case of] unmoving water that is blown by the wind and becomes moving water. Even though stillness and motion are different, the essence of the water is one ... The intlinsically pure mind is called the tathagatagarbha. It is stined by the wind of ignorance to give rise to birth-anddeath.2~6

244245

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