Requirements for the theory of causality
·
Karma is about causality / interdependence without inherently existing entities (the Union of dependent origination and emptiness).·
The Middle Way between total determinism and total chaos.·
It has to explain how conditioning is developed in the three worlds; how our own past choices and actions have created (have conditioned) our actual five aggregates and are conditioning all of our consciousnesses, our interpretation of the worlds, our actions.·
It has to explain the cycle of samsara without falling into simplistic views based on the inherent existence of some elementary components, basis of all.·
It has to also explain the interaction between the various levels of the three worlds without falling into the extremes of thinking that there is a fixed number of those levels (levels like ... individual, groups, society, ...).·
Without falling into the extremes of materialism or idealism.·
It has to explain how habits develop and get stronger and stronger; (the cumulative effect) and also the reverse, how we can get free from them.·
It has to explain how come the result of karma is related to its cause, how it is similar and proportional to the cause.·
It has to explain the six realms, the three worlds.·
It has to explain how, by just knowing its real nature, we can become free.·
It has to explain why the two accumulations are required, together.·
Answer: Karma is a progressive model adapted to the level of egotism of the student. It goes from a gross understanding of karma, to a very subtle model of the mind, and maybe more. At each level there is always the complementarity of method (interdependence, causality) and wisdom (impermanence, emptiness) reflecting the complementarity of the two aspects of the non-dual nature of everything: not existent, not non-existent, not both, not neither. And the division between levels is purely conventional; it follows the habitual patterns.·
Some preliminary conclusions:Ø
The tetralemma seems to express the ultimate better: everything is not existent, not non-existent, not both, not neither. It seems to be able to explain everything else.Ø
The real nature of everything is beyond any description, beyond any conceptual model, anything we can think of is necessarily conditioned, impermanent, not "it". This includes the Madhyamika models, the Cittamatra model, the tetralemma, the Two Truths, ...Ø
There is no absolute, only adapted skillful means. But we still need a progressive path that would help us to gradually transcend our illusions, our wrong views. This gradual path needs to use views that are closer and closer to the real nature of reality, like : not existent, not non-existent, not both, not neither; or the union of dependent origination and emptiness; or the inseparability of appearances and emptiness.§
The complementarity of impermanence and karma is one of those introductory model.§
A more refined model is the combo of dependent origination and emptiness as defined in the Madhyamika.§
Another refined model is the existent flow of interdependencies without any inherently existing entities in it as defined in the Cittamatra.§
Madhyamika insists on the emptiness as the major realization; Cittamatra insists on the dependent origination (the flow; the alayavijnana).§
It think the perfection of both is the Union of the Two Truths.Ø
We tend to see everything from our own perspective, from our own level of consciousness. But karma (or interdependence) is working without the distinction of any particular level.§
Maturity seems to be explained by the gradual replacement of an egoistic, self centered view, by a more and more global view. We "identify" ourselves with a more and more global context.§
The individually contained being becomes integrated with the container.§
The distinction between individual and global slowly fades. Not one, not many.§
The distinction between living and non-living fades. The distinction between consciousness and not fades.§
There is no clear distinction between the karma of an individual and the karma of the society ...§
Karma is not really individual, not really global either. The non-individual karma support, the alayavijnana, is the flow itself, the interaction between everything.
Characteristics of karma / causality / potentiality
Ø
Karma seems "individual" (it is not transferable between one sentient being to another; the effects are felt by the one who has generated the causes)Ø
Each cause has a specific effect (there are precise relations between causes and effects; it is not total chaos, there is some determinism)Ø
The effects are similar and proportional to its causes (particular kinds of actions inevitably lead to similar or appropriate results) (their magnitude and intensity directly correspond to the quantity and strength of the cause factors)Ø
No cause without an effect (every action must have a reaction, or an effect; nothing is lost) (the consequences of actions are not annihilated with death)Ø
No effect without a cause (pleasure and pain arise from a cause) (the actual five aggregates are not the fruit of random events, or a god's will)Ø
The effect is not immediate, there is a potentiality that is stored until all the conditions are assembled. It is like "conditioning", it becomes manifest only when the specific stimuli are presented again.Ø
It has a cumulative effect that seems to be exponential. Like the "conditioning" gets stronger and stronger with repetitions.Ø
And ultimately all causes, effects, causal relations are empty of inherent existence (it is not total determinism, there is some freedom)Ø
In short a theory of causality compatible with the real nature of everything (the Middle Way: not absolute causality (determinism), not total absence of causality (chaos)·
The many aspects:Ø
When we speak of karma we may be speaking of the causes, effects, cumulative proportional relation, potentiality, conditioning, filteringØ
When we speak of karma we speak of the mind because the ignorance of the mind about its real nature is the cause of all actions, all karma formation.Ø
When we speak of karma we speak of purification of the mind, the removal of the conditioning covering the real pure nature of the mind.Ø
When we speak of karma we speak of kleshas, which are the things that have to be removed from the mind in order to purify it. They are the objectification of the conditioning itself. That which is conditioning all of our future actions of body, speech and mind.Ø
When we speak of karma we speak of the seeds that are planted in our mind stream waiting for the proper conditions to become manifest.·
The root cause [the two ignorance’s]:Ø
All caused by the mind with ignorance [of the real nature of itself and of everything]Ø
This twofold ignorance about the ego (The five skandhas together support the concept of ego) and outer phenomena is the root of all defilements, karma and suffering...ultimately we will understand that there is no difference between the ego and outer phenomena -- Geshe Rabten, The Graduated Path to LiberationØ
Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. -- Holiness Sakya Trizin, Nature of The MindØ
The basic reason why we act, produce karma, produce the causes of suffering, is because we have this ignorance about the real nature of our own mind, and of everythingØ
At this time, the aspect that does not know its intrinsic wisdom to be its own nature is co-emergent ignorance. The aspect that fixates its own projections as other is the ignorance of false conception. Because of not knowing that all this has arisen within the natural state, by the power of attachment of ego-fixation to its objects, habitual patterns of the vessel, the external world, ripen as body. Habitual patterns of the essence, sentient beings within the world, ripen as mind. This is confusion, the various phenomena of the five poisons.Ø
The root of confusion is not knowing what we are.·
The divisions of the causes: unborn sugatagarbha --> ignorance --> desire, aversion --> karma (loop) --> sufferingØ
Karma results from klesha -- mental defilement. ... Klesha is the immediate cause of karma; karma causes suffering. If we can remove klesha, we can stop the flow of karma, prevent suffering from arising, and reach nirvana -- though not the ultimate nirvana. -- Geshe Rabten, The Graduated Path to Liberation§
Lets go back to just how did it happen that I rose up, as it were, in this form of flesh and blood. One finds the causes to be, mentally speaking, these kankas or afflicted emotions (skt. klesha) in ones mind, and the actions that they motivated. If I didn't have these, I wouldn't be always getting stuck in these heaps of flesh and bone. In a word, I wasn't born miraculously; there were causes for my birth. The causes for birth are actions that one performed and actions, which were motivated by particular kankas in the mental state, particularly the afflicted emotions. It is through getting rid of these kankas in one's mental make-up that one gets rid of the causes to be in a state such as we now find ourselves.§
One identifies the causes of it; in essence these psychological afflicted emotions or kleshas. And one seeks to free oneself from suffering by removing from one's mind those kleshas. When a person has got strong kankas or kleshas, that person will be agitated and upset. If one doesn't have a way to bring oneself to peace, to a feeling of well being, how can one lead others to well being.§
Knowing mind as the source of many different kleshas, Kleshas and sub-kleshas, and those that are universal, who would want this state of samsara to increase further?Ø
The three poisons (three chief kleshas):§
It is easy to say kankas or kleshas, there are so many of these mental afflicted emotions. But really, if you boil it all down to the main ones, what one identifies is attachment and hatred and confusion. These are the main kankas.§
Desire and aversion are both produced by ignorance.§
By the three poisons, arising from the three collections of objects, the senses, and the actions of concept mind, come all motivating karmas. These karmas are unhappiness.§
By the three poisons there is universally arising unhappiness. The lower realms and whatever suffering there may be are produced by this cause.§
As for passion, aggression, and ignorance the karma produced by them is unhappiness.... Unhappy karma is all suffering.§
The main klesha is confusion, which consists of an apprehension of truth. Say one is looking at a stone pillar off at a distance, but somehow it looks as if it is a person is over there. It really appears as a person even though there is no person, there's just a stone pillar but we believe in a person standing there. Similarly with everything that we're aware of in the universe. Every time we become aware of anything we think, 'hey, that's real, isn't it? Yeah that's real and it's truly what it seams to be, yes, that's how it is'. In exactly that same way we accept something as real or true by the way it seems to be, even if it is not real or true. It is the same as if you see something in the dark and think 'watch out, it is a snake', but in fact it is a coiled up rope. All of a sudden one feels tremendous animosity towards it. Better get rid of it! Better kill it! When you turn on the lights you suddenly see all of the grounds for one's animosity and fear are not there at all. But as for ourselves we had no doubt, it was really a snake, we were totally settled on it, totally certain about it. It was reality.§
We apprehend something, we hold on to it, we believe in it; 'But as for me, don't be silly, of course I am here, absolutely exactly as I seem to be. That person who hurt me is most certainly there, trying to get at me and I don't like them. The person who is helping me is definitely there helping me, and yes indeed, I like them very much.' Thus, based on this confusion comes hatreds and attachments. Since one is so sure that indeed 'I' am here and indeed that person hurts me or helps me is there, then that person who's so certainly there should immediately turn up once one searches for them analytically. Something appearing as so real, one should obviously be able to find. Something so real should become clearer and clearer when one's goes looking analytically for it. Through that analytical search, one begins to chip away at this ascent, the belief in a reality that is in fact not there. With the awareness that the reality I always believed in has never been there, one begins to get insight into emptiness and begins to find an anti-dote to the problems.§
Though karmas and kleshas are nature-less, they ceaselessly appear. Therefore, they depend on ignorance as their root. The condition is the arising of objects. The cause is connection with the three poisons.§
The lower ones are those in the lower realms. The middle ones are human beings. The higher ones are the gods. Each experiences the joys and sorrows of their own particular kind of karma. The root of this is ignorance. They all equally possess the three poisons. They all equally possess unwholesomeness. In accord with their virtues and merits, they all produce fruitions of happiness.Ø
The five poisons (five klesha-poisons) and the five wisdomsØ
The six poisons and the six realms§
There are six realms because there are six poisons, or defilements of the mind (Skt. klesha; Tib. nyon-mongs) that are the seeds or causes of the experience of the various realms. There are no more than six realms because there are no more than six poisons to act as seeds.Ø
The 84,000 defilements.§
In the scriptures, kleshavarana is said to have eighty-four thousand different forms. They can be simplified into three main categories, from which the others come or in which the others are included: desire, aversion, and ignorance. -- Geshe Rabten, The Graduated Path to Liberation§
Teaching how to tame the kleshas the gates of Dharma Are said to be eighty-four thousand, but the true intent of the Buddhas Is the one inseparable essence. That I have taught three vehicles Is explained by different capacities of sentient beings.Ø
There is also another kind of avarana, which remains even in the arhat stage after karma and klesha have disappeared. This is called jneyavarana, "the covering of what can be known," or obscuration to omniscience. -- Geshe Rabten, The Graduated Path to LiberationØ
Attracted by the causes of suffering (because of ignorance):§
By the obscuring power of accepting and rejecting, though we may want powerful means of entering into the fruition, we do not produce the cause. How can we be free from accepting and rejecting? Those who want happiness should practice the cause, the virtuous path. We want to leave suffering behind, yet wholeheartedly enter into its cause, non-virtue. We practice all the causes of suffering, the five klesha-poisons, and the three chief kleshas. We are rushing to practice the source of all suffering, whose fruition is suffering itself, and experience of its different varieties. Still we just accept this and cannot even be ashamed of it. This is like a thief who is punished by having his hands cut of, but still robs us again. This time his punishment is having his head cut off.§
By the force of desire and attachment to the five desirables, the power of the kleshas increases, and we enter into suffering. A moth desiring the form of a lamp's light is burned when it is reached. Deer are killed because they listen to the sound of a flute. Bees who suck flowers, which are the source of nectar, get tangled when they close to them. Fishermen entice fish by the taste of food on the point of a hook. Elephants wanting to feel cool, go into lakes and die.§
Objects and poison alike are pleasant when first experienced. Objects and poison alike are unbearably harsh when ripe. Objects and poison alike are imbibed because of ignorance.Ø
Discrimination: By the obscuring power of accepting and rejecting, though we may want powerful means of entering into the fruition, we do not produce the cause.Ø
The five elements, the five aggregates: Earth is in water, water in wind, and wind in space. But space is not in the dhatus of wind and water and earth. Thus the skandhas (i.e. five aggregates) and dhatus (i.e. irreducible elements), and the powers of sense, are supported in existence by karma and the kleshas.Ø
Fixation and grasping: The root of samsara and suffering is ignorance, Having the confusion of grasping and fixation. By objects, conceptualization, and mind's habitual patterns, by fixating "me" and "mine," samsara is established.Ø
"I" and "mine": The root of confusion is fixating on the "I" and ego. Because of that, the confused appearances of samsara arise like reflections, dreams, or hairs drifting before the eyes. Moreover, fixation is fixated as "I", and grasped objects are fixated as "mine" with an attitude like that of the owner of a house.Ø
Habitual patterns of objects: This means that grasping involves habitual patterns of objects. These various appearances of pure and impure are confused existence. Habitual patterns of reality are produced by the karma of bodily arising and also by the inner condition of not knowing such-ness. These are the skandhas (i.e. Five aggregates), dhatus (i.e. Irreducible Elements), ayatanas (i.e. spheres of sense and sense objects), and so forth. From them arise all the kleshas, and the suffering that is their fruition, the support of the confusions of fixation.Ø
Impure relativity: By ignorant fixation, takes on habits of false conception. Involving confused appearance of impure relativity, Dualistic appearance of objects as self and other, then come to be grasped as really being two. Intrinsically this presents itself as limitless suffering.Ø
Obstructions: "Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma. Which six? "He is endowed with a (present) kamma obstruction, a defilement obstruction, a result-of-(past)-kamma obstruction; he lacks conviction, has no desire (to listen), and has dull discernment. -- AN VI.86Ø
Nihilism:Ø
The obscurations of Dharmadhatu:Ø
The seventh consciousness or the consciousness, which is the mental afflictions, or klesha consciousness: is the innate fixation on a self that we all possess or that afflicts all of us. It's this innate assumption of "I." ... The seventh consciousness, this fundamental fixation on a self, is always there, and in fact it will be there until you attain the eighth level of bodhisattva realization.Ø
The eighth consciousness is called the all-basis consciousness, and it is the mere cognitive lucidity, which is the fundamental basis for the rest of the functioning’s of mind. And because it is the basis for all of the rest of the mental functioning’s or activities, it's called the all-basis. Now, it is on this basis that all of the habits of samsara are piled: habits of karma, of kleshas, and so on. And through variations in one’s habituation - the habits that you accumulate--then various results arise. Through various types of habituation, then you tend to cultivate more virtuous and fewer un-virtuous states of mind, or the other way around; and through all of these variations and habituation which produce habits that are laid onto or piled onto the all-basis, then you experience the world in your own particular way. Various appearances arise, and you experience the fluctuations; and to the extent you experience fluctuations in the degree of mental affliction, you experience fluctuations in your intelligence and your compassion, and so on.Ø
Sugatagarbha is the primordially pure, changeless essence, Dharmakaya, designated as the alaya of reality. When this becomes confused, it and the connected wealth of the nature of mind, Rupakaya and the Buddha fields, the perfect entities of wisdom, are obscured through the confused grasping and fixation of ignorance. This is the due to the alaya of the various habitual patterns. Within this, since beginning-less time, have been planted the various seeds or habitual patterns of confusion. Their great power becomes individual experiences of the higher and lower realms, and so forth. When we are within dream-like samsara, fixating I and ego, experiencing desire, aggression, and the five poisons, collecting karma and kleshas, from meaningless confusion, we live with a variety of attachments to truly existing entities. Day and night the wheel of confused appearance continuously turns, and since its succession is groundless, we are never liberated from it. It is like the confusion of a dream. Wandering because of kleshas, because of good and evil, is like a prince wandering along a road, separated from his kingdom. It is intrinsically a time of suffering. Since he was born into a royal family, the happiness of true wealth is naturally within him; but now he suffers temporarily.Ø
The luminous nature of mind is not obscured by the kleshas. ... Sugatagarbha pervades all sentient beings. By the nine examples it is taught to exist within the covering of the kleshas. ... Obscured by the incidental defilements of the kleshas, this dhatu exists within sentient beings.Ø
In short we have "fooled, conditioned ourselves"; and are still stacking up illusions on top of illusions. This conditioning is not based on the truth; it is something added, fabricated. It is impermanent and unsatisfactory. But this "conditioning" is not ourselves, it is just covering our real nature. This "conditioning" can be transcended by seeing its real nature. We can purify our real nature by removing this "conditioning."·
The three gates: actions of1. Body
2. Speech
3. Mind
§
Unskillful karma of mind is the worst kind of karma because actions of body and speech arise from mind. ... The mind forces body and speech to follow it; if we can control the mind, then other kinds of bad action can be avoided. ... All the sufferings of all beings in samsara are produced by mind. -- Geshe Rabten, The Graduated Path to Liberation§
Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. -- Holiness Sakya Trizin, Nature of The Mind·
Old and new kammaØ
Now what, monks, is old kamma?§
The eye is to be seen as old kamma, fabricated and willed, capable of being felt.§
The ear ...§
The nose ...§
The tongue ...§
The body ...§
The intellect is to be seen as old kamma, fabricated and willed, capable of being felt. This is called old kamma.Ø
And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.Ø
And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, and mental kamma: This is called the cessation of kamma.Ø
And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice leading to the cessation of kamma.·
Kamma should be known"'Fermentations should be known. The cause by which fermentations come into play ... The diversity in fermentations ... The result of fermentations ... The cessation of fermentations ... The path of practice for the cessation of fermentations should be known.' Thus it has been said. In reference to what was it said?
"There are these three kinds of fermentations: the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance.
"And what is the cause by which fermentations comes into play? Ignorance is the cause by which fermentations comes into play.
"And what is the diversity in fermentations? There are fermentations that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry shades, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in fermentations.
"And what is the result of fermentations? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of fermentations.
"And what is the cessation of fermentations? From the cessation of ignorance is the cessation of fermentations; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the way leading to the cessation of fermentations.
"Now when a noble disciple discerns fermentations in this way, the cause by which fermentations comes into play in this way, the diversity of fermentations in this way, the result of fermentations in this way, the cessation of fermentations in this way, and the path of practice leading to the cessation of fermentations in this way, then he discerns this penetrative holy life as the cessation of fermentations.
"'Fermentations should be known. The cause by which fermentations come into play ... The diversity in fermentations ... The result of fermentations ... The cessation of fermentations ... The path of practice for the cessation of fermentations should be known.' Thus it has been said, and in reference to this was it said.
"'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said. In reference to what was it said?
"Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect.
"And what is the cause by which kamma comes into play? Contact is the cause by which kamma comes into play.
"And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.
"And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here and now, that which arises later [in this lifetime], and that which arises following that. This is called the result of kamma.
"And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the way leading to the cessation of kamma.
"Now when a noble disciple discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, and the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.
"'Kamma should be known. The cause by which kamma comes into play ... The diversity in kamma ... The result of kamma ... The cessation of kamma ... The path of practice for the cessation of kamma should be known.' Thus it has been said, and in reference to this was it said.·
The four components or factors. For the action to be complete, (to bring the full karmic result), all four components must be present:1. The basis or object of the action
2. The intention: the state of mind of the person performing the action. This has 3 parts:
§
Recognition (discrimination),§
Motive (determination) and§
Delusion (mental perturbation)3. The deed: actually performing the action (the preparation)
4. The final step, or completion of the action
·
Five alternative conditions that modify the weight of karma:1. Persistence or repetition
2. Willful intention
3. Absence of regret
4. Quality
5. Indebtedness
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Factors determining the power of the actions (causes)1. Nature of the action (order for virtues, and order for non-virtues)
2. Object (the person and the object)
3. Time and frequency
4. Method used
5. Intention / State of mind (karma is intentional, conscious, deliberate action motivated by volition, or will)
6. Using an antidote or not (also vows taken)
·
Three types:Ø
Unwholesome actions (motivated by the three poisons) causing unhappiness (the three lower realms),§
What does bad karma mean? If your behavior is something that hurts somebody else, that's what is meant by bad karma. -- Geshe Yeshe Tobten§
Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. -- Holiness Sakya Trizin, Nature of The Mind§
The five grave deeds§
What makes it unwholesome:§
"Unwholesome kamma is action which is spiritually harmful and morally blameworthy...If an action is intended to bring harm to oneself, harm to others or harm to both oneself and others, that is unwholesome kamma. ... All unwholesome actions come from three unwholesome roots, greed, aversion and delusion. " -- Bhikkhu Bodhi, Beyond the Net - Kamma§
"bodily [verbal, mental] conduct not in accordance with the Dhamma, unrighteous conduct ... "So, householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. "§
Producing karma, the causes of suffering§
Creating bodily and mental agitation, unease, stress, ...§
Self-centered: in order to benefit ourselves primarily; to please our body and/or mind§
Hurting other sentient beings.§
The ten unwholesome actions§
Based on the three poisons: ignorance, desire / attachment, repulsion / hatred§
Based on mental defilements, kleshas§
Reinforcing the conditioning of the kleshas§
Based on the two ignorance’s: of the self and of the world, based on this duality§
Based on the four extremes - thinking they are absolute§
Based on realism, on inherent existence:§
Based on the belief in some absolute characteristics, or objects (material or immaterial), or being, or actions - on something inherently existing§
Grasping and fixating§
Based on impure relativity, thinking there is absolute causality§
Based on nihilism:§
Based on dualism:§
Based on accepting or rejecting§
Based on monism:§
Based on some acquired conditioning, on dependently arisen body, ideas, concepts, theories, philosophies… thinking they are absolute§
Not done in order to ultimately transcend all conditioning.§
Not done with Bodhicitta§
Done while not directly seeing the emptiness of the three: subject, object, action§
Done while not combining method and wisdom§
See "The divisions of causes" above.Ø
Wholesome actions (not motivated by the three poisons; motivated by wisdom, renunciation or detachment, and love and compassion) causing happiness (the three higher realms),§
We can regard wholesome actions as those that simply avoid the unwholesome ones (killing, stealing, sexual misconduct, and the rest),§
Or we can think of wholesome actions in terms of generosity, restraint, meditation, reverence, service to others, transference of merit, rejoicing in the merit of others, listening to the Dharma, teaching the Dharma, and correction of our own erroneous views.§
If what you do is of some help or benefit to somebody else, that's called making good karma. -- Geshe Yeshe Tobten§
It should be noted only good acts done "un-selfishly" (in other words not for the sake of merit) result in good karma.Ø
Neutral actions causing neutral results. Neutral karma is action that has no moral consequences, either because the very nature of the action is such as to have no moral significance, or because the action was done involuntarily and unintentionally. Examples of this variety of karma include walking eating, sleeping, breathing, making handicrafts, and so on. Similarly, actions done unintentionally constitute ineffective karma, because the all-important volitional element is missing.·
Timing: the effects of karma may become evident later (or not)Ø
Either in the short term, or in the long term.Ø
" He will feel the result of that here and now, or in his next rebirth, or in some subsequent existence." -- MN 136Ø
The Buddha says that there are three types of kammas distinguished by way of time of ripening. There are kammas, which ripen in this lifetime, kammas that ripen in the next lifetime and kammas that ripen some lifetime after the next. The last kind of kamma is the strongest. The first two kinds become defunct if they don't find an opening. They will never ripen if they don't get the opportunity to ripen either in the present life or in the next life. But the third type remains with us as long as we continue in Samsara. It can bring its results even after hundreds and thousands of aeons in the future. -- Bhikkhu Bodhi, Beyond the Net - KammaØ
It is not the immediate reaction conditioned by past karma, but the conditioning effect, a potential, a propensity, that will become manifest later when the proper conditions are again combined. It is like some kind of reaction habit that is being memorized, or reinforced. Like an associative memory, an holographic pattern.Ø
Existence is conditioning: But if this whole pattern is seen for what it really is, seeing its real nature, then one become free from the uncontrolled reaction. Even though there is a seed of karma, its effect will not be seen. That is called transcending the conditioning. In that sense, Liberation, is a natural everyday function of the mind.Ø
Non-existence: is egoistic rejectionØ
Dualities are mere appearances: In the same way, if one understand the real nature of two opposing elements or ideas, how they are interdependent, then one can transcend the stress of their opposition. That is called transcending the conditioning. In that sense, Liberation, is a natural everyday function of the mind.Ø
Oneness: is merely another mental fabrication, a skillful means.Ø
The mind is like an acting mirror that tries to memorize and predict.Ø
So no karma is lost, but still its effect might be transcended with wisdom.·
There are 3 different results of a complete karma (i.e. an action that has been committed with all 4 components/factors present):1. Ripened result - the future rebirth state you will experience as a result of having created a complete karma.[1]
2. Results congruent with the cause
§
Experiences congruent with the cause - once your karma to be born in the lower realms has been exhausted and you take rebirth in an upper realm, you will have experiences similar to your original actions.§
Actions congruent with the cause - once your karma to be born in the lower realms has been exhausted and you take rebirth in an upper realm; you will have the instinctive tendency to commit the original action again and again.3. Environmental results - when born in the human realm, you will experience results of your actions in the form of environmental conditions.
·
The conditioning cycle:Ø
Our perception, consciousness, actions are conditioned by our previous investments, previous choices, previous motivated actionsØ
Our present actions, present investments, are going to conditioned future perception, feelings, ideas, actions, ...Ø
Like the five aggregates (body and mind) at a particular moment "t-1" are conditioning the five aggregates at "t", ... and there are also other conditions ...Ø
So it is not total free will; but it is not total determinism either.Ø
The potentialities are the conditioning factors that become manifest only through actual experiences. They are filters that are manifest only when something goes through them. And their effect is devastating mostly when we are not aware of them.Ø
Like a self-learning intelligent machine that develops new ways to analyze the world and to interact with it as it evolves. It is dependent on its actual capacities, but still have enough freedom to invest into new directions. Natural evolution is also similar to this.Ø
A bit similar to the concepts of assimilation, accommodation and adaptation in Piaget's theories.Ø
The problems are like evolutionary dead-ends, like obsessions in a particular pattern of investments that do not bring any more beneficial results, the incapacity to adapt further, the suffering of lack of control. All investments, being caused, thus impermanent and imperfect, necessarily leads to such suffering after a while. So adapting (acting, choosing, discriminating...) is always just a temporary solution, a short term happiness.Ø
Note: Seeing everything in terms of conditioning is also a conditioning.·
The goal of these progressive models of causality:Ø
Explaining the effects by extrapolating the cause and potentials knowing the relations§
The conditioned self: We are our own habits. Our perception and intentions - which precede any action - are influenced by our habits. These habits are build from previous actions based on ignorance.§
Patience: Knowing that experiences are the result of karma, thus developing patience instead of blaming others, and retaliating.§
Renunciation: Knowing mind as the source of many different kleshas, Kleshas and sub-kleshas, and those that are universal, Who would want this state of samsara to increase further?§
The five aggregates: The nature of samsara is suffering. The fruition of suffering is the five skandhas (3). These are the six causes. The five root kleshas and the twenty lesser kleshas are all included in the truth that all is suffering. The nature of this great source of many illnesses and harms should properly make us sad.§
The Buddha-nature: The luminous nature of mind is not obscured by the kleshas. ... Sugatagarbha pervades all sentient beings. By the nine examples it is taught to exist within the covering of the kleshas. ... Obscured by the incidental defilements of the kleshas, This dhatu exists within sentient beings. --§
So we know the real reasons why we are suffering and thus can do something about it§
No blaming others, or external events§
Not perpetuating the cycle by trying to control external phenomena, objects or beings§
The root cause is the ignorance of the real nature of our mind (ego) and of everything (the world) -- seeing them as two polarities§
From this ignorance there is desire and aversion§
From theses three poisons there is the six poisons, the six realms, and their specific kinds of suffering§
From these there is all the other defilement.§
So we understand that the causes of suffering is grasping based on this ego; and that it is just like an illusion, a bad habit.§
The four un-conjecturable’s: The [precise working out of the] results of kamma is an un-conjecturable that is not to be conjectured about, that would bring madness and vexation to anyone who conjectured about it. AN IV.77§
Combining wisdom to these explanations: But these are only dependently arisen models used to help along the path. So there is no absolute explanation, just adapted skillful means.Ø
Taking responsibility for one's own actions: -- No total freedom (conditioning), no total absence of freedom (possibility of Liberation) --§
"'I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir'...§
"Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."§
So, instead of promoting resigned powerlessness, the early Buddhist notion of karma focused on the liberating potential of what the mind is doing with every moment. Who you are -- what you come from -- is not anywhere near as important as the mind's motives for what it is doing right now. Even though the past may account for many of the inequalities we see in life, our measure as human beings is not the hand we've been dealt, for that hand can change at any moment. We take our own measure by how well we play the hand we've got. If you're suffering, you try not to continue the unskillful mental habits that would keep that particular karmic feedback going. If you see that other people are suffering, and you're in a position to help, you focus not on their karmic past but your karmic opportunity in the present: Someday you may find yourself in the same predicament that they're in now, so here's your opportunity to act in the way you'd like them to act toward you when that day comes. ... Buddhists, however, saw that karma acts in feedback loops, with the present moment being shaped both by past and by present actions; present actions shape not only the future but also the present. This constant opening for present input into the causal process makes free will possible. This freedom is symbolized in the imagery the Buddhists used to explain the process: flowing water. Sometimes the flow from the past is so strong that little can be done except to stand fast, but there are also times when the flow is gentle enough to be diverted in almost any direction. -- Thanissaro Bhikkhu, Karma§
The twin teachings on kamma and rebirth have several important implications for understanding our own lives. First they enable us to understand that we are fully responsible for what we are. We can't blame our troubles on our environment, on our heredity, on fate or on our upbringing. All these factors have made us what we are, but the reason we have met these circumstances is because of our past kamma. This might seem to be at first a pessimistic doctrine. It seems to imply that we are the prisoners of our past kammas that we have to submit to their effects. This is a distortion. It is true that very often we have to reap the results of our past kamma. But the important point to understand is that kamma is volitional action, and volitional action always takes place in the present, only in the present. This means at present it is possible for us to change the entire direction of our life. If we closely examine our lives we'll see that our experience is of two types:§
First, experience that comes to us passively, which we receive independently of our choice;§
And second, experience which we create for ourselves through our choices and attitudes.§
The passive side of experience is largely the effect of past kamma. We generally have to face this and learn to accept it.§
But within those limitations there is a space, the tremendous space of the present moment, in which we can reconstruct our world with our own minds.§
If we let ourselves be dominated by selfishness, hatred, ambition and dullness, then, even if we are wealthy and powerful, we'll still be living in misery and suffering and keep planting seeds for rebirth in the world of suffering.§
On the other hand, even if we are poor and in sad circumstances, with much pain and misfortune, if we observe pure conduct, develop a mind of generosity, kindness and understanding, then we can transform our world, we can build a world of love and peace.-- Thanissaro Bhikkhu, Beyond the Net, Kamma
Ø
Managing (discriminating) the temporary effects by controlling the causes, or controlling the conditions necessary for the potential to be experienced.§
In the first place, such an understanding discourages us from performing unwholesome actions that have suffering as their inevitable fruit.§
Similarly, knowing that wholesome actions have happiness as their fruit, we will do our best to cultivate such wholesome actions.§
Reflecting on the law of karma, of action and reaction in the sphere of conscious activity, encourages us to abandon unwholesome actions and to practice wholesome ones; and since all actions are first motivated by the mind, it is important to tame the mind in order to be able to maintain moral discipline.§
Depending on our five aggregates we can control some external causes and some internal causes in order to produce temporary happiness. We can improve this by developing our body and external bodies (tools, machines) and developing our mind and external mind capacity (computers). We can also improve this by sharing our capacity with others (societies, enterprises, schools...)§
All of this permits to maintain the conditions of the precious human life for us and others.§
The problem is that we invest too much in short-term solutions, simplistic solutions, and external solutions.§
We should turn inward and look at the influence of the mind§
All effects are only temporary (impermanent) because dependent on causes and conditions. There is no absolute control possible because all causes and conditions are themselves dependent on other causes and conditions, and this at infinitum. We can have only limited control.§
But, most of the time, satisfying a temporary pleasure, is just accumulating more causes for suffering. We should use this freedom to a higher permanent result.§
So there is some possible management, but no absolute control is possible. Thinking that it is possible would be a grave mistake: total determinism / realism. Thinking there is no possible control at all would also be a grave mistake: total chaos / nihilism. The destinations would be the cold hells or the hot hells.§
To abandon the five disturbing emotions is to take a less direct path to enlightenment. It is the way followed by the sravakas.Ø
Transcending the whole process of conditioning by directly seeing through it.§
The ultimate aim of the path of the Buddha is not simply to achieve good results by performing good kamma. This is a mundane aim. The true aim of the path is to go entirely beyond the chain of kamma and results. As long as we go on performing kamma and accumulating kamma, we remain subject to birth and death, and we will meet with suffering in its diverse forms. Whether one is living in a fortunate world or an unfortunate world is secondary. All states of existence are impermanent, without substance and unsatisfactory. Kamma is generated due to clinging, clinging to good or bad actions. Clinging rests upon ignorance. By developing mindfulness and insight, by learning to see things as they really are, we can put an end to clinging and break free from kamma. Then we discover the freedom beyond kamma, the freedom of liberation. -- Bhikkhu Bodhi, Beyond the Net, Kamma§
Knowing that the results of wholesome actions are temporary, and that there is always the danger of falling in the three lower realism as long as we are still in samsara.§
All karma formation, all fabrications, are suffering.§
Transcending both unwholesome and wholesome, since all effects are necessarily impermanent and unsatisfactory.§
Transcending is using both method and wisdom together. Not accepting causality as absolute, not rejecting causality as if totally non-existent, or from the mind-only.§
The conditioning, the kleshas, are removed by directly seeing their real nature. That is called "removing the kleshas", "purifying the mind".§
From patience and so forth freedom from the three poisons arises.§
As it's said, when one gets rid of the confusion about the truth all the other kleshas are just blown away. ... So this is a method to remove these afflicted emotions or kleshas from one's mental world and thereby to free one from suffering.§
The spiritual practices, which stop one progressing along the flow of existence in a bad state, are the first level, or first step. -- A second deeper level is a spiritual practice, which gets rid of these kleshas from our inner states of mind. When one's mind is no longer afflicted by these, one's peace, one's well being is firm and ongoing forever. -- But there is a deeper lever than that, also, because that would just be me who attained peace. In fact there is the needs of others that one has to keep in mind. I have to, in other words, develop my talents into a state in which I am Enlightened in order to do something for them. There are indeed those worthy beings who have found freedom for themselves, but that's not enough. There is the freedom of all other living beings too. That must concern me. If I were to develop my talents to such a level that I were Enlightened, I could lead so many other living beings also into that state of unending peace.§
So transcending is done by seeing the dependently arisen nature of any object of the three worlds, its emptiness of inherent existence, that it is merely imputed by the mind, its conditioned and conditioning nature; seeing that it is just a self-reinforcing bad habit, not based on the truth, bringing only more suffering; seeing that it is just based on kleshas and generating more karma.Ø
Purifying / finding the real nature of our own mind: seeking the real non-dual nature of the mind under all this apparent conditioning.§
Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. ... However if we carefully examine and investigate, we cannot find the self. If there is a self, it has to be either body, mind or name. ... If we examine every part of the body, we cannot find anywhere, anything called "I" or the self. ... The mind that is constantly changing cannot be the self. ... So now, apart from name, body or mind, there is no such thing called the self, but due to long habit, we all have a very strong tendency to cling to a self. ... Clinging to a self is the root of all the sufferings. Not knowing reality, not knowing the true nature of the mind, we cling to a self. ... Basically the ignorance of not knowing and clinging to a self, attachment or desire, and hatred - these three are the three main poisons. And from these three, arise other impurities, such as jealousy, pride and so forth. And when you have these, you create actions. And when you create actions, it is like planting a seed on a fertile ground that in due course will yield results. In this way we create karma constantly and are caught up in the realms of existence. ... So what is the mind? ... So the nature of the mind is emptiness. ... The characteristic of the mind is clarity. ... And the two, the clarity and emptiness are inseparable.-- Holiness Sakya Trizin, Nature of The MindØ
Result§
Once, we have directly seen the real nature of our own mind, then we are free from all uncontrolled karma formation, and thus from its consequences: suffering. We are also free from the conditions that would permit already accumulated karma from conditioning our new choices and creating more suffering. We are not fooled by the illusion-like appearances anymore. We are not fooled by the filters anymore. We know their real nature all the time.§
The minds of beings in samsara are always covered with delusion. If, through the practice of Dharma, delusions can be removed and a high spiritual level reached, the mind can occupy more than one body; incarnate lamas (tulkus) can take several bodily forms simultaneously. -- Geshe Rabten, The Graduated Path to Liberation§
Although the arya-bodhisattva still retains old karma as well as some defilements, no new karma is produced from this level of attainment onwards, and there is a great increase in psychic powers. For instance, the arya-bodhisattva begins obtaining the power to eradicate past karma and even deeper defilements. Because there are many different layers of avarana, they have to be removed one by one; as the psychic powers grow stronger, the bodhisattva can remove more and more layers. -- Geshe Rabten, The Graduated Path to Liberation§
The arahant, the liberated one, does not generate any more kamma. He continues to act and perform volitional actions, but without clinging. Hence his actions no longer constitute kamma. They don't leave any imprints upon the mind. They don't have the potency of ripening in the future to bring about rebirth. The activities of the arahants are called "Kriyas", not kammas. They are simple actions. They leave no trace on the mental continuum, just like the flight of birds across the sky. -- Bhikkhu Bodhi, Beyond the Net, Kamma
So, knowing how conditioning (karma) operates, and being able to see through
it, is "knowing the real nature of our own mind". The model explaining
karma is principally a model of the mind.
[But in fact, there is no distinction between the world and the mind. They are
not separate or different, not the same. The real nature of the mind is the same
as the real nature of everything. The two aspects of the mind are the same as
the two aspects of everything. Body / world and mind are inseparable.]
A progressive approach, depending on the capacity of the student
·
A gross model as a basis for moral discipline in order to stay away from the lower realms: karma:Ø
A simple model to support initial moral discipline.Ø
The ten non-virtuous actions and their consequences, the ten virtuous actions and their consequences, rebirth in the six realms according to karma, the fact that we cannot escape the consequences of our actions is the important message; there is no place to hide, not even in death.Ø
"Karma and its result are infallible."Ø
Against the belief that there is nothing after death, no suffering.Ø
Warning: Individuality without the proper understanding that there is no way to escape the consequences of our actions is dangerous. It leads to the worst hells. And it is not good for the next level of consciousness and karma: society.·
A model to understand and transcend all conditioning for self / Liberation: Dependent Origination:Ø
A subtle model to explain the development of conditioning: how habits are developed, how the three poisons are developed from ignorance, then all other defilementØ
A very subtle model to explain dependent origination: the 12 steps of the theory of dependent origination·
A Tantric model based on the teachings of the third turning of the Wheel of Dharma: CLEAR LIGHT:Ø
Warning: Individuality without the proper understanding that there is no way to escape the consequences of our actions is dangerous. It leads to the worst hells. And it is not good for the next level of consciousness and karma: society.·
A [non-] model based on the teachings of the second turning of the Wheel of Dharma / Madhyamika:Ø
A very, very subtle model to explain dependent origination and emptiness together.Ø
Where the individuality has been replaced by a Bodhicitta motivation -- a higher consciousness level, or a multi-levels consciousness level.Ø
A model working in any level, across levels, and with no inherently existing levelsØ
No absolute theory, only progressive adapted skillful means·
From a gross explanation to a more and more subtle explanation; all adapted skillful means presented on a gradual path·
A progressive model based on our assumed actual consciousness level·
From other causality to a causality that is not inner, not other, not both, not neither. From depending on external causes and conditions, to taking full responsibility.·
As long as there is attachment to individuality, there is a need to consider the consequences of individual karma even beyond death. But the real nature of karma is much more subtle. When the attachment to individuality is much relaxed, one can understand the more subtle models of karma, until there is the Union of The Two Truths.
Mundane And Supra-mundane Right View (first simple individual karma, then the process of conditioning and liberation)
·
In its fullest measure right view involves a correct understanding of the entire Dhamma or teaching of the Buddha, and thus its scope is equal to the range of the Dhamma itself. But for practical purposes two kinds of right view stand out as primary.Ø
One is mundane right view, right view which operates within the confines of the world. The first is concerned with the laws governing material and spiritual progress within the round of becoming, with the principles that lead to higher and lower states of existence, to mundane happiness and suffering.Mundane right view involves a correct grasp of the law of kamma the moral efficacy of action. Its literal name is "right view of the ownership of action" (kammassakata sammaditthi), and it finds its standard formulation in the statement: "Beings are the owners of their actions, the heirs of their actions; they spring from their actions, are bound to their actions, and are supported by their actions. Whatever deeds they do, good or bad, of those they shall be heirs."
Right view requires more than a simple knowledge of the general meaning of kamma. It is also necessary to understand:
§
(i) The ethical distinction of kamma into the unwholesome and the wholesome;§
(ii) The principal cases of each type; and§
(iii) The roots from which these actions spring.As expressed in a Sutta: "When a noble disciple understands what is kammically unwholesome, and the root of unwholesome kamma, what is kammically wholesome, and the root of wholesome kamma, then he has right view."
Ø
The right view of kamma and its fruits provides a rationale for engaging in wholesome actions and attaining high status within the round of rebirths, but by itself it does not lead to liberation. It is possible for someone to accept the law of kamma yet still limit his aims to mundane achievements. One's motive for performing noble deeds might be the accumulation of meritorious kamma leading to prosperity and success here and now, a fortunate rebirth as a human being, or the enjoyment of celestial bliss in the heavenly worlds. There is nothing within the logic of kammic causality to impel the urge to transcend the cycle of kamma and its fruit. The impulse to deliverance from the entire round of becoming depends upon the acquisition of a different and deeper perspective, one which yields insight into the inherent defectiveness of all forms of samsaric existence, even the most exalted.Ø
The other is supra-mundane right view, the superior right view which leads to liberation from the world. The second is concerned with the principles essential to liberation. It does not aim merely at spiritual progress from life to life, but at emancipation from the cycle of recurring lives and deaths.This superior right view leading to liberation is the understanding of the Four Noble Truths. It is this right view that figures as the first factor of the Noble Eightfold Path in the proper sense: as the noble right view. Thus the Buddha defines the path factor of right view expressly in terms of the four truths: "What now is right view? It is understanding of suffering (dukkha), understanding of the origin of suffering, understanding of the cessation of suffering, understanding of the way leading to the cessation to suffering." The Eightfold Path starts with a conceptual understanding of the Four Noble Truths apprehended only obscurely through the media of thought and reflection. It reaches its climax in a direct intuition of those same truths, penetrated with a clarity tantamount to enlightenment. Thus it can be said that the right view of the Four Noble Truths forms both the beginning and the culmination of the way to the end of suffering.
The right view of the Four Noble Truths develops in two stages.
§
The first is called the right view that accords with the truths (saccanulomika samma ditthi);§
The second, the right view that penetrates the truths (saccapativedha samma ditthi).·
Mundane right view:Ø
There is what is given, what is offered, what is sacrificed.Ø
There are fruits and results of good and bad actions.Ø
There is this world and the next world.Ø
There is mother and father.Ø
There are spontaneously reborn beings;Ø
There are priests and contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.As noted in II/H, this passage means that
Ø
There is merit in generosity;Ø
That the moral qualities of good and bad are inherent in the universe, and not simply social conventions;Ø
That there is life after death;Ø
That one has a true moral debt to one's parents;Ø
And that there are people who have lived the renunciate's life properly in such a way that they have gained true and direct knowledge of these matters.These beliefs form the minimum prerequisite for following the path to skillfulness. If one doubts them, one will find it difficult to muster the energy or commitment needed to develop skillful qualities in the mind. One would be more likely to revert to the selfish gratification of immediate desires, with little thought for right or wrong. The willingness to accept these beliefs on faith thus counts as the first step from the stage of mere acquaintance with the Buddha's teachings to the stage of commitment.
These beliefs form the basis for the three points mentioned above as the teachings of good people:Ø
1- generosity,Ø
2- going forth,Ø
3- and service to one's parents.Appreciating the value of these principles, and following them to the extent of one's abilities, enables one to develop the proper character needed for comprehending the higher levels of the Buddha's teachings, culminating in the four noble truths.
·
The mundane path - This is called mundane path because even at this highest level of insight contemplation, it still involves the contemplation, of condition objects, that is, things included in the five aggregates.
The supra-mundane path or transcendental path is the direct seeing of Nibbána, the unconditioned element.
·
Mundane right view:Ø
A correct grasp of the law of kammaØ
It is also necessary to understand:§
The ethical distinction of kamma into the unwholesome and the wholesome;§
The principal cases of each type; and§
The roots from which these actions spring.Supra-mundane right view
Ø
He understanding of the Four Noble TruthsØ
Develops in two stages§
The right view that accords with the truths -- requires a clear understanding of their meaning and significance in our lives
the right view that penetrates the truths§
First to strengthen the capacity for sustained concentration, then to develop insight§
There takes place a simultaneous penetration of all Four Noble Truths
·
It seems that what is called continuation of karma between lives is momentary karma dynamic for the next level of organization. Even if the consequences of individual actions, or investments in material or immaterial objects, may seem to be annihilated after the death of the individual, it is evident that it continues to have an effect for the family or society. At this level the society is also subject to its own level of karma and must follow some kind of morality in order to maintain its capacity to produce precious human life conditions with all of its freedoms and endowments.·
So individuals have influence on the society, and the society has influence on the individual. Conditioning, samsara, is across levels, and so is Liberation. Thus the concepts of Bodhicitta and Enlightenment.
Where is the conditioning / karma stored?
·
What needs to be stored: the karma seeds, the conditioning, the propensities, the filters, the assimilation schema, the investments in body and mind fabrications, the sankhárás (karma formations), the tools,·
The distorted actions of body, speech and mind that are produced by ignorance, attachment and hatred stain the mind with what are called volitional formations. This is the second of the twelve links. The moment after we produce a distorted karma, the action itself has passed and is gone, but an imprint has been left on our stream of consciousness. That imprint will remain with the consciousness until it manifests in the future as a favorable or unfavorable experience, depending on the nature of the original action. - Geshe Rabten Rinpoche·
The cycle of sankhárás:Ø
They may be considered as the cause (volitional formations), and effect sankhárá-skandhas. Or the five aggregates may be seen as cause and as effect.Ø
They are conditioned, and they are conditioning.Ø
They are all put together, constructed, compounded, created.Ø
Further, they in turn put together, construct, compound and create.Ø
As causes: sankhárás may be seen as subconscious, because they are built-in the body and mind; they conditions perception, thinking, actions -- or they are those§
dispositions, pre-dispositions, tendencies, expectations, sensory receptors / filters, assimilation schema,§
mental and physical automatism; hardware and softwareØ
As effect: sankhárás are new (or modified) conditioning structures (body and mind), built-in expectations. Like in the law of evolution and market: previous success condition future structures and expectations, and inevitably lead to a dead-end.§
Mental formations, concepts, skills, habits, modified body / receptors and effectors, modified mind, accommodation,§
Modified hardware and softwareØ
As constructions: "conditioned", "compounded", "impermanent", "unsatisfactory", "empty", without any self-nature.§
Not absolute, not ultimate, not self-nature, with unlimited conditions, not controllable,§
Dead-ends§
The thought-demonØ
Variety: They are mental, verbal, and physical dispositions, habits, developed and developing skills, assimilation schema ...§
But in the detailed section, the bodily formation (kaya-sankhárá) is a formation that proceeds from the body. This is a designation for the twenty kinds of bodily volition -- the eight sense-sphere wholesome and twelve unwholesome -- that occur by way of activation in the bodily door.§
The verbal formation (vaci-sankhárá) is a formation that proceeds from speech. This is a designation for the (same) twenty kinds of verbal volition that occur by way of breaking into speech in the door of speech.§
The mental formation (citta-sankhárá) is a formation that proceeds from the mind. This is a designation for the twenty-nine kinds of mental volition -- the mundane wholesome and unwholesome -- that occur in one sitting alone in thought, and which do not cause activation of the bodily and verbal doors. (The nine types of volition, which do not come to expression by body or speech, are the five volitions of the five fine-material-sphere jhanas and the four of the four immaterial-sphere jhanas.)§
(if for a total of 49 ??)Ø
The stopping of sankharas:§
Nibbana which is called the "//stilling// of formations"§
stopping to develop habits, skills, hopes, constructions, dead-ends, temporary fabrications, acting with ignorance, thinking and falling for itØ
Bhavasankhara: the formative force of becoming, in the sense of what forms existence.Ø
The loop: A loop, a self-development process. The effect becomes a condition of the next moment. A Wheel turning very fast --- a moment (life) is like the point (of the wheel) where a turning wheel touch the ground.·
According to the Buddha, our willed actions produce effects. They eventually return to ourselves. One effect is the immediately visible psychological effect. The other is the effect of moral retribution.Ø
Firstly let us deal with the psychological effect of kamma. When a willed action is performed it leaves a track in the mind, an imprint that can mark the beginning of a new mental tendency. It has a tendency to repeat itself, to reproduce itself, somewhat like a protozoon, like an amoeba. As these actions multiply, they form our character. Our personality is nothing but a sum of all our willed actions, a cross-section of all our accumulated kamma. So by yielding first in simple ways to the unwholesome impulses of the mind, we build up little by little a greedy character, a hostile character, an aggressive character or a deluded character. On the other hand, by resisting these unwholesome desires we replace them with their opposites, the wholesome qualities. Then we develop a generous character, a loving and a compassionate personality, or we can become wise and enlightened beings. As we change our habits gradually, we change our character, and as we change our character we change our total being, our whole world. That is why the Buddha emphasizes, so strongly the need to be mindful of every action, of every choice. For every choice of ours has a tremendous potential for the future.Ø
Now let us examine the effects of moral retribution. What is most important in Kamma is its tendency to ripen in the future and produce results in accordance with the universal moral law. Whenever we perform an action with intention, such action deposits a "seed" in the mind, a seed with a potency to bring about effects in the future. These effects correspond to the nature of the original action. They follow from the inherent ethical tone of the action. Our unwholesome kamma comes back to us and lead to our harm and suffering. Our wholesome kamma eventually returns to us and leads to our happiness and well being. Seen from this angle, from the standpoint of karmic law, the universe appears to maintain a certain moral equilibrium, a balance between all the morally significant deeds and the objective situations of those who perform them. So the law of kamma is a moral application of the general principle that for every action there is an equal and an opposite reaction. However, the working of kamma is not mechanical. Kamma is willed action and the kamma is something alive and organic. Therefore kamma allows much room for variation, for the play of living forces.Kamma is like a seed
First of all, not all Kamma has to ripen as a matter of necessity. Although it has the tendency to ripen, it does not ripen inevitably. Kamma is like a seed. Seeds ripen only if they meet the right conditions. But if they do not meet the right conditions they remain as seeds; if they are destroyed they can never ripen at all. Similarly, it can be said of kamma that kamma pushes for an opportunity to mature. It has a tendency to mature. If kamma finds the opportunity then it will bring its results. If it does not meet the right conditions it won't ripen. One kamma can even be destroyed by another kamma. So it is important to understand that our present way of life, our attitudes and conduct, can influence the way our past kammas mature. Some past kammas are so powerful that they have to come to fruition. We cannot escape them no matter what we do. But the greatest number of our past kammas are conditioned by the way we live now. If we live heedlessly, unwisely, we will give our past bad kammas the opportunity to ripen and this will either hinder the good kammas from producing their effects or else cancel out their good effects. On the other hand, if we live wisely now, we will give our good kammas the opportunity to mature and bar out our bad kammas or weaken them, destroy them or prevent them from coming to fruition.
-- Bhikkhu Bodhi, Beyond the Net - Kamma
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Some fabrications are stored as objects we construct and that remains even after death of the individual. Ex. tools, concepts, theories, bridges, houses, families, organizations, society. So from this high level all of those are karma formation.·
Is DNA part of karma? From the individual point of view, it is not constructed with volition, but it is transmitted with volition, with the will of prolonging part of our own identity. From a more global point of view, it may be considered as karma formation.
·
As for individual karma that would be conserved together and implanted into a new being? As for an individual stream of consciousness taking rebirth after rebirth? How does this chain of interdependence keep its individuality? How could one remember previous rebirths? Is this a trick played by the society on people who are too individualistic?·
What could make the effects to be focused only on one mind stream?·
The whole question seems wrong because there is no real self that is taking rebirth?·
Looks like it is the kind of question that cannot be answered with words.·
This problem is not solvable because it is a false problem based on too many mistaken assumptions.·
Whether rebirth of an individual consciousness stream is real or not doesn't change the reality of conditioning (karma formations) and the suffering it brings across all levels. It doesn't change the fact that all suffering are based on ignorance about the self and the world. It doesn't change the fact that egoism and hurting others brings our own suffering, while helping others brings happiness. It doesn't change the fact that believing in inherent existence, fixation and grasping brings suffering, while uniting wholesome methods and wisdom brings Enlightenment.·
We should not think of the rebirth process in terms of a human being appearing in different realms, moving from realm to realm. But rather these planes simply provide the field for the mind to work out the accumulated tendencies. The realms are only visible manifestations, the outer projections of the forces that work in the mind. -- Bhikkhu Bodhi, Beyond the Net, Kamma·
The obsession of wanting to know what is going to happen after death is based on the illusion of a self.·
Even in the Hinayana, the teachings of mundane right view (including the law of kamma) is just an introduction to the teachings of Supra-mundane right view (The Four Noble Truths).·
So the important point is to understand that we are slave of our conditioning, but that we still can transcend it.
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Inseparability of karma and impermanence: everything is impermanent but there is no discontinuity of causality at the moment of death. Death is not the end. The consequences of actions are not annihilated at the moment of death.·
This model is mostly concerned with individual karma, individual responsibility, and individual Liberation. It assumes that the only important level is the level of individual sentient being consciousness. It doesn't seem to be much concern with other levels of organization and karma (like family, groups, society, ... or those at the other end).·
Everything is impermanent, all state of being of the three worlds are impermanent. But there is karma formation and rebirth according to the accumulated karma.·
As long as there is attachment to individuality, there is a need to consider the consequences of individual karma even beyond death. It seems like the Hinayana model was developed for simple individualistic minds. But the real nature of karma is much more subtle.Ø
Because some people cannot be taught emptiness without falling into nihilism: the Buddha taught selflessness (Hinayana) [and a simple model of karma] For practitioners of higher faculties, he taught selflessness on a subtler level. Still, no matter how subtle the realization of emptiness may be, it does not harm their conviction in phenomena's conventional existence. -- HHDL, A Survey of the Paths of Tibetan Buddhism·
As it's said, when one gets rid of the confusion about the truth all the other kleshas are just blown away. But one might say, 'what about all those wrong things I did in the past, do they just disappear?' No, they all remain as things one did. In other words one's karma remains, but with the absence of this belief in truth, there is no longer conditions for the results, which one would have otherwise experienced to come forth. So this is a method to remove these afflicted emotions or kleshas from one's mental world and thereby to free one from suffering. -- Geshe Yeshe Tobten, Praise of Dependent Origination·
Chandrakirti, the great Indian writer, wrote many years ago that ‘every shortcoming, every fault leads back to the view of the perishable aggregate'. That is another word for the bewilderment or ignorance, which apprehends everything, in a universe where everything arises in dependence on other things, as carrying an independent inherent essence or existence. That is why you get the first of the so-called twelve links of dependent origination of lifetimes.That is why you get the first avidya, or ignorance (1 - Avijja - Ignorance -- from past lives).
If one has that, then one is led into certain sorts of behavior (2 - Sankhárá - Volitional activities - from past lives).
When one has been led into those sorts of behaviors, a karma or residual impression is left in one's mind stream (3 - Consciousness - Vinnana - the first moment of consciousness of the new life).
Craving and attachment at death time bring forth the residual power left by that action and propel one to take yet another suffering form of life.
This impulse to come forth in another form of life leads us to another rebirth with all the problems it brings.
And thus you get the other parts in that Dependent-origination.
When you're born you have a body and a mind (4 - Nama - Rupa -- creating a new life from past kamma).
As you develop, you develop senses (5 - Six senses Faculties - Salayatana -- creating a new life from past kamma).
As you have senses you contact objects (6 - Contact - Phassa -- living a new life - from past kamma).
From the contact with the senses one gets different sorts of feelings (7 - Feelings - Vedana -- living a new life - from past kamma). Thus the whole of reality comes forth.
-- Geshe Yeshe Tobten, Praise of Dependent Origination
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One can then see the true nature of the self and all phenomena. The workings of the illusory world no longer occur. When ignorance is gone, mistaken action will not occur. When actions are done without mistake, the various sufferings will not arise. The forces of karma are not engaged. Karma, the actions of the body, speech and mind of sentient beings, together with the seeds they leave on the mind, are brought under control. The causes of these actions--ignorance, attachment and hatred--are destroyed, thus the actions that arise from them cease. -- Geshe Lhundrub Sopa, Method, Wisdom and the Three Paths·
When the various delusions have been removed, one becomes an arhat. In Tibetan, arhat (Tibetan: gra-bCom-pa) means one who has destroyed (Tibetan: bcom) the inner enemy (Tibetan: gra), and thus has obtained emancipation from all delusions. However, this is not the attainment of Buddhahood. An arhat is free from samsara and all misery and suffering; he no longer is prone to a rebirth conditioned by karma and delusion. At the moment we are strongly under the power of these two forces, being reborn again and again, sometimes higher, sometimes lower. We have little choice or independence in our birth, life, death, and rebirth. Negative karma and delusion combine and overpower us again and again. Our freedom is thus greatly limited. It is a circle: occasionally rebirth in a high realm, then in a low world; sometimes an animal, sometimes a human or a god. This is what is meant by 'samsara.' An arhat has achieved liberation from this circle. He has broken the circle and gone beyond it. His life has become totally pure, totally free. The forces that controlled him have gone, and he dwells in a state of emancipation from compulsive experience. His realization of shunyata is complete. On the method side, the arhat has cultivated a path combining meditation on emptiness with meditation on the impermanence of life, karma and its results, the suffering nature of the whole circle of samsara, and so forth. But Arahantship does not have the perfection of Buddhahood. Compared to our ordinary samsaric life it is a great attainment, but the arahants (Arhat) still have a certain degree of subtle obstacles. The mental obstacles such as desire, hatred, ignorance and so forth have gone, but because they have been active forces within the mind for so long they leave behind a subtle hindrance, a kind of subtle habit or predisposition. Desire may have gone, but it leaves behind something very subtle in the mind. Or, although an arhat will not have anger, he may continue an old habit such as using harsh words. And he will have a very subtle self-centeredness. Similarly, arahants do not have ignorance or wrong views, but they do not see certain aspects of cause and effect as clearly as does a Buddha. These kinds of subtle limitations are called the obstacles to omniscience. In Buddhahood they have been completely removed. No obstacles remain. There is both perfect freedom and perfect knowledge. -- Geshe Lhundrub Sopa, Method, Wisdom and the Three Paths·
The sufferings we experience in cyclic existence do not occur without a cause.
They are caused by the delusions and the karma created by the delusions.
The root of all delusion and karma is the grasping for a self.
When we understand this, we aspire to obtain the antidote to this grasping for a self.
-- Tsenshab Serkong Rinpoche, Renunciation·
Western people especially should understand that their collective karma is ripening now. To be able to practice the Dharma without great difficulties and to meet a teacher without going through hardship are signs of the ripening of karma in the West. If the fruits of this ripening are skillfully used, they will in the future produce greater fruits. -- Ven. Lama Ganga
(As explained in the second turning of the Wheel of Dharma)
·
(i.e. Rangtong - all dharmas are empty without any exception: the second cycle of the Buddha’s sutra teachings constitutes the Buddha’s definitive teachings on the true nature of reality; the teachings of the third turning of the wheel of dharma are provisional, a kind of make-up course of slightly less profound teachings designed for those who couldn't understand the teachings of the second turning.)·
Inseparability of dependent origination and impermanence / emptiness: Everything is empty of inherent existence because dependently arisen; and vice versa. These two are not contradictory; one implies the other. The real nature of everything is not dependent origination alone, not emptiness alone, not both together, not either or something else. It is the Union of the Two, their inseparability.·
Conditioning follows the twelve links as explained in the theory of dependent origination. But all causes, conditions, relations of causality, are all empty of inherent existence.·
This model explains in more details the conditioning, the conditioning of the five aggregates, their conditioning effect, the role of conceptualization / fixation, grasping, ...·
The Mahayana model is probably the true [non-] model of karma. Unlike the other two models, it tells the truth without considering the egoistic limits of the student.The Middle Way (Madhyamika)
§
It is necessary to discriminate those sutras that are definitive and those requiring further interpretation: Definitive sutras are those sutras, like the Heart of Wisdom§
The texts of the Middle Way Consequentialist (Madhyamika Prasangika) School, particularly those by Nargarjuna and his disciple Chandrakirti, are definitive and expounded the view of emptiness the Buddha taught to its fullest extent. The view of emptiness expound the view of emptiness the Buddha taught to its fullest extent. The view of emptiness expounded in these texts is not contradicted by logical reasoning, but rather is supported by it.§
Amongst the definitive sutras are also included sutras belonging to the third turning of the wheel of doctrine, particularly the Tathágata Essence Sutra, which is actually the fundamental source of such Middle Way treatises as the Sublime Continuum and the Collection of Praises written by Nargarjuna...§
Although Middle Way Consequentialists, proponents of the highest Buddhist philosophical tenets, speak of phenomena being empty and having an empty nature, this is not to say that phenomena does not exist at all. Rather that phenomena do not exist in or of themselves, in their own right, or inherently. The fact is that phenomena have the characteristics of existence, such as arising in dependence on other factors or causal conditions. Therefore, lacking any independent nature, phenomena are dependent. The very fact that they are by nature dependent. The very fact that they are by nature dependent on other factors is an indication of their lacking an independent nature. So, when Middle Way Consequentialists speak of emptiness, they speak of the dependent nature of phenomena in terms of dependent arising. Therefore, an understanding of emptiness does not contradict the conventional reality of phenomena.§
Because phenomena arise in dependence on other factors, causal conditions and so forth, the Middle Way Consequentialists use their dependent nature as the final ground for establishing their empty nature. Lacking an independent nature, they lack inherent existence. The reasoning of dependent arising is very powerful, not only because it dispels the misconception that things exist inherently, but because at the same time it protects a person from falling into the extreme of nihilism.§
In Nargarjuna’s own writings, we find that emptiness has to be understood in the context of dependent arising. In the Fundamental Text Called Wisdom, Nargarjuna says, 'Since there is no phenomena which is not a dependent arising, there is no phenomenon which is not empty.'§
It is clear that Nargarjuna’s view of emptiness has to be understood in the context of dependent arising, not only from his own writings, but also those of later commentators such as Buddhapalita, who is very concise but clear, and Chandrakirti in his Commentary on Nargarjuna’s 'Treatise on the Middle Way', Clear Words, his Supplement to (Nargarjuna’s) 'Treatise on the Middle Way' his auto-commentary to it and also his Commentary on Aryadeva's 'Four Hundred'. If you were to compare all these texts, it would become very clear that the view of emptiness as expounded by Nargarjuna has to be understood in terms of dependent arising. And when you read these commentaries, you begin to feel great appreciation for Nargarjuna.The Mind Only (Chittamatra) schools
§
Some Tibetan scholars do not interpret it in such a way, they maintain that because phenomena are empty of themselves, they do not exist.§
But if we were to interpret emptiness as things being empty of themselves in such a manner that they do not exist at all, it would be like saying that nothing exists at all.§
saying...that Nargarjuna’s view of emptiness was a nihilistic view.§
So, these systems of thought maintain that since conventional phenomena are empty of themselves, the only thing that exists is ultimate truth and that ultimate truth exists truly and inherently.§
It is obvious that adherence to such a philosophical point of view directly contradicts the view of emptiness explained in the Perfection of Wisdom sutras, in which the Buddha has stated explicitly and clearly that as far as empty nature is concerned, there is no discrimination between conventional and ultimate phenomena. He has explained the emptiness of ultimate phenomena by using many different synonyms for ultimate truth, indicating that from form up to omniscience, all phenomena are equally empty.The tantric vehicle, which I think has some connection with the third turning of the wheel.
§
The third turning was concerned with different ways of heightening the wisdom, which realizes emptiness.§
What unique about the third turning is that Buddha taught certain ways of heightening the wisdom which realizes emptiness from the point of view of subjective mind.§
The Buddha's explanation of the view of emptiness in the second turning of the wheel, in which he taught about the lack of inherent existence, was too profound for many practitioners to comprehend. For some, to say phenomena lack inherent existence seems to imply that they do not exist at all. So, for the benefit of these practitioners, in the third turning of the wheel the Buddha qualified the object of emptiness with different interpretations.§
ex. the Sutra Un-ravelling the Thought of the Buddha-- From: HHDL, A Survey of the Paths of Tibetan Buddhism
(The model used in Vajrayana; as explained in the third turning of the Wheel of Dharma)
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(i.e. Shentong - the absolute reality is the clear light nature of mind and this clear light nature of mind is the essential nature "generally called Buddha nature" of all sentient beings: The shentong school holds that, although the clear light nature of mind is ultimately empty of all the cognitive and emotional obscurations of mind that temporarily prevent one from recognizing this clear light nature of mind as one’s own true nature, the clear light nature of mind itself is not empty of its own nature. The third turning of the wheel of dharma constitutes the Buddha’s definitive teachings on the nature of reality; the teachings of the second turning are the provisional teachings. They maintain that anyone who succeeds in meditation in freeing themselves completely from the attempt to understand one’s reality conceptually will ultimately experience the clear light nature of mind. The Vajrayâna view corresponds to the view of the third turning of the wheel of dharma, the shentong view, though it is based on the tantric teachings of the Buddha and is not of the sutra tradition.)·
Inseparability of emptiness and clarity·
This model explains how karma is supported by the eight consciousnesses. How it is continuing after death.·
This is like explaining how experience gained by an artificial being in a simulator can be transferred to another being after the erasing of the first. In real life this could be partly explained by DNA, partly by information stored in the environment and within society. But then the individuality is much more diffuse. The being entity is the social one. In fact karma probably acts at all levels at the same time, while all levels are empty of inherent existence. By losing our individuality, exchanging self for others, we become more aware of the importance of the next level of karma.·
Problem: The belief that we have an individual consciousness that is continuing after death carrying the imprints of our individual karma to the next rebirth seems not supported by the Madhyamika point of view.·
As long as there is attachment to individuality, there is a need to consider the consequences of individual karma even beyond death. It seems like the Vajrayana model was developed for degenerate times filled with individualistic infatuated minds. So this model is not necessarily more advanced, or more subtle. It is just adapted to a particular type of clientele. It is just the model used to support Vajrayana methods. But the final result is probably the same: the Union of The Two Truths ...Ø
The Buddha's explanation of the view of emptiness in the second turning of the wheel, in which he taught about the lack of inherent existence, was too profound for many practitioners to comprehend. For some, to say phenomena lack inherent existence seems to imply that they do not exist at all. So, for the benefit of these practitioners, in the third turning of the wheel the Buddha qualified the object of emptiness with different interpretations. -- HHDL, A Survey of the Paths of Tibetan Buddhism·
"To sum up, there are two reasons why it is important to understand the nature of mind.Ø
One is because there is an intimate connection between mind and karma.Ø
The other is that our state of mind plays a crucial role in our experience of happiness and suffering. ...Buddhist literature, both sutra and tantra, contains extensive discussions on mind and its nature. Tantra, in particular, discusses the various levels of subtlety of mind and consciousness. " -- HHDL, What is the mind?
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Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. ... However if we carefully examine and investigate, we cannot find the self. If there is a self, it has to be either body, mind or name. ... If we examine every part of the body, we cannot find anywhere, anything called "I" or the self. ... The mind that is constantly changing cannot be the self. ... So now, apart from name, body or mind, there is no such thing called the self, but due to long habit, we all have a very strong tendency to cling to a self. ... Clinging to a self is the root of all the sufferings. Not knowing reality, not knowing the true nature of the mind, we cling to a self. ... Basically the ignorance of not knowing and clinging to a self, attachment or desire, and hatred - these three are the three main poisons. And from these three, arise other impurities, such as jealousy, pride and so forth. And when you have these, you create actions. And when you create actions, it is like planting a seed on a fertile ground that in due course will yield results. In this way we create karma constantly and are caught up in the realms of existence. ... So what is the mind? ... So the nature of the mind is emptiness. ... The characteristic of the mind is clarity. ... And the two, the clarity and emptiness are inseparable.-- Holiness Sakya Trizin, Nature of The Mind·
According to tantra,Ø
The ultimate nature of mind is essentially pure. This pristine nature is technically called "clear light."Ø
The various afflictive emotions such as desire, hatred and jealousy are products of conditioning. They are not intrinsic qualities of the mind because the mind can be cleansed of them. (i.e. Purifying the mind; seeking the very subtle nature of the mind)Ø
When this clear light nature of mind is veiled or inhibited from expressing its true essence by the conditioning of the afflictive emotions and thoughts, the person is said to be caught in the cycle of existence, samsara.Ø
But when, by applying appropriate meditative techniques and practices, the individual is able to fully experience this clear light nature of mind free from the influence and conditioning of the afflictive states, he or she is on the way to true liberation and full enlightenment.Ø
Hence, from the Buddhist point of view, both bondage and true freedom depend on the varying states of this clear light mind, and the resultant state that meditator’s try to attain through the application of various meditative techniques is one in which this ultimate nature of mind fully manifests all its positive potential, enlightenment, or Buddhahood.Ø
An understanding of the clear light mind therefore becomes crucial in the context of spiritual endeavor.-- HHDL, What is the mind?
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The first two teachings in this edition (#6) of Shenpen Ösel were given by Rinpoche during that visit in Little Bridges Hall of Music at Pomona College. In them he describes:
The True Nature Of The Mind / The Ground§
The empty (1), (i.e. the intangible nature of mind, the essential emptiness)§
Clear (2), (i.e. the illuminating potential which it demonstrates)§
And unimpeded (3) nature of mind (i.e. the dynamic unimpeded manifestation of awareness)Ø
- tong, Sal, magakpa - as the true nature of all sentient beings (1-3),Ø
(i.e. This fundamental nature of mind (1-3) - those three aspects - is what we term, in the Buddhist tradition,§
Tathagata-garbha,§
Buddha nature,§
The seed or essence of enlightenment.§
The seed or potential for enlightenment,§
The original clarity of our minds,§
Jnana or transcending awareness, primordial awareness§
Original awareness)The Four Levels Of Obscuration / The Actual Condition
Ø
As well as four "layers" of confusion, four "veils," (i-iv) (i.e. the four levels of confusion or obscuration) that have obscured the minds of all unenlightened sentient beings in varying degrees since beginning-less time:§
The veil of knowledge (i) (shes bya’i sgrib pa), - (i.e. the fact that the mind does not see itself, is not directly aware of its own nature. // The confusion in the mind is first and foremost the lack of direct experience of mind’s essential purity, the inherent transcending awareness which is the nature of mind itself.)§
The veil of habitual tendency (ii) (bag chags kyi sgrib pa), - (i.e. a fundamental dualism, an habit of experiencing in terms of subject and object. // Due to this fundamental ignorance in the mind, the dualistic frame of reference - the fixation of self and other as separate and independent entities - develops. This is the second level of confusion, which is based upon this primary lack of direct experience of the true nature of mind.)§
The veil of emotional affliction (iii) (nyön mongs pa’i sgrib pa), - (i.e. the obscuration of kleshas, developed based upon this dualism -- the three basic emotional patterns in the mind: attraction or attachment, aversion, and stupidity or dullness -- then greed, anger, jealousy, pride -- then the 84,000 different emotional states, 84,000 types of emotional afflictions. // Based upon this dualistic clinging to self and other, a mass of complex emotional confusion, the 84,000 afflictive emotional states, has developed, which is the third level of obscuration.)§
The veil of karma (iv) (las kyi sgrib pa). - (i.e. the reactive habit-tendencies and their consequences. // Finally, the fourth or the gross level of obscuration is the karmic level of all of these unskillful and negative tendencies, reinforced through physical, verbal, and mental actions and thought processes based upon emotional confusion.)Ø
It is these veils, he taught, that obscure one’s understanding of the true nature of mind and the true nature of reality and are the source of all of one’s suffering, frustration, anxiety, and mental and emotional affliction.Ø
(i.e. The single most important element in our experience, which binds all of that confusion together, is egocentricity. While the third and fourth levels of obscuration are regarded as gross, emotional obscurations, the second and first levels are regarded as subtle, cognitive obscurations.)
Ø
Rinpoche also explained - step-by-step, veil-by-veil - which practices (a-d) in the Buddhist tradition are designed to purify these veils (i-iv).§
Through the practice of ngöndro (a) one eliminates the negative karma and push-button reactivity of the veil of karma (iv).§
Through the practice of shamatha (b) one pacifies the veil of emotional affliction (iii).§
Through the practice of vipashyana (c) one purifies the habitual tendency to cognize one’s experience dualistically (ii), which tendency is the precondition, the sine qua non, of all emotional affliction.§
And through the practice of Mahamudra (d) one removes or dissolves the subtlest of all these veils, the veil of knowledge (i) - which we sometimes call fundamental ignorance, the basic misperception of reality.
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In presenting his teachings, the Buddha Shakyamuni spoke of karmic causality as the most crucial concept for understanding the spiritual path and the transformation that the teachings of the Buddha dharma can effect. (i.e. Dependent origination, the Wheel of Life) The Buddha talked very extensively about causality, the infallible interdependence of cause and effect on a karmic level, the states of happiness produced by positive and virtuous physical, verbal, and mental actions, and the negative and harmful results and states of suffering and pain caused by negative and un-wholesome actions. ...·
Mind is not subject to the process of birth or death because it is no thing in and of itself. This essential intangibility of mind exempts it from being subject to arising from any one point and falling away at any other point.
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There is karma but no inherently existing self that is going from life to life·
Karma is not individual karma, not common karma either. Individuals are not one, not many.·
Karma applies to all levels at the same time. The division into specific levels is merely conventional.·
No inherently existing karma, not total absence of karma either.·
Inseparability of the two aspects.·
No absolute, only adapted skillful means.·
Like combining the two models: Rangtong and Shentong. Using any of them as adapted antidote, or skillful means, when required, but not getting attached to any of them, knowing that the real nature of the mind is beyond any model, beyond any description, beyond conceptualization. Not accepting absolute individual karma, not rejecting totally karma as in completely non-existent.·
The models are not absolute, but they are very useful as adapted skillful means.
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In short, the support for the storage of the conditioning (karma) and that permits rebirths with this conditioning is not "individual", it is more "global", "cosmic".·
It could be part in DNA, part in constructions that remains after death (material and immaterial), part in social conditioning. It is "stored" in the world, while the world itself is inseparable from the mind perceiving it. It needs continuity; it explains continuity.·
We have this bad tendency to think of alaya as being the basis for a transcendental self; but it is more a transcendental non-self.·
Not One, not many. Karma is not individual, not common.·
I think alaya means "not completely individual". A negation. But by making it an affirmation there is the danger of falling into monism.·
Alaya-vijnana is just another skillful means, a relative truth.·
Alaya (kun gzhi): foundation of everything; The fundamental ground of reality from which all appearances within samsara and nirvana spring.·
Dhatu (khams): One of the basic eighteen elements of reality described in Buddhist phenomenology (abhidharma). These elements are the six sense organs, the six sense objects, and the six sense consciousnesses.·
Unborn Alaya: The Dharmadhatu, or primordial state beyond being and non-being.·
Alaya, which means fundamental or original - Osel 6·
Alaya consciousness (Tib. kün shi nam she) According to the Chittamatra or Yogacara School this is the eighth consciousness and is often called the ground consciousness or storehouse consciousness.·
Alaya Consciousness: The fundamental consciousness of all sentient beings. As defined by the Yogacara School, Alaya means the "storehouse", implying that this consciousness contains and preserves all past memories and potential psychic energy within its fold; it is the reservoir of all ideas, memories and desires and is also the fundamental cause of both Samsara and Nirvana.·
Alaya-vijnana, or "store consciousness" -- one of the central technical terms of Yogacara (Vijnanavada, Vijnaptimatra) philosophy of Mahayana Buddhism. Early Buddhists taught about existence of six-fold consciousness, that is the consciousness of five types of perception (visual, audial, etc.) and of "mind" (manovijnana). The Yogacarins analyzing the source of consciousness added two more kinds of consciousness. They are: klistamanovijnana, or manas, that is the ego-center of an empirical personality, and alaya-vijnana which is the source of other kinds of consciousness. Alaya-vijnana is above subject-object opposition but it is not a kind of absolute mind: alaya-vijnana is momentary and non-substantial. Every sentient being with the corresponding to this being "objective" world can be reduced to its "own" alaya-vijnana. Therefore, classical Yogacara states the existence of many alayas. The Alaya-vijnana is a receptacle and container of the so-called "seeds" (bija), or elementary units of past experiences. These bijas project themselves as an illusionary world of empirical subjects and corresponding objects. All other seven types of consciousness are but transformations (parinama) of alaya-vijnana. In the course of its yogic practice a Yogacarin must empty alaya-vijnana of its contents. Thus the Yogacarin puts an end to the tendency of external projections of alaya-vijnana changing it into non-dual (advaya) wisdom (jnana) of Enlightened mind. -- Yogachara Glossary, Evgeny Torchinov·
The alaya vijnana, which is fundamental dualistic consciousness, which is the root of samsara. -- Osel 6·
alaya-vijñana equals storehouse consciousness equals 'collective unconscious' .. In reality manas (consciousnesses) is only the individualization-process that originates in the storehouse consciousness (alaya-vijñana) through the working of karmic activity. This is the impersonal, unconscious consciousness (cfr. Jung's Collective Unconscious) which is part of the experiential consciousness that stands outside of the individualization-process, and should be looked upon as beyond our knowing. It stretches across and beyond all manas-boundaries, it is common to all beings and that which constitutes their only true nature. Therefore we could also call it the "Cosmic or Universal Consciousness".·
alaya and alaya Vijnana is Samantabhadra and his consort.·
If this is called "transformation," the five poisons may be said to be transformed into the five wisdoms. Alaya is transformed into the wisdom of Dharmadhatu. Alaya Vijnana is transformed into the mirror-like wisdom. The subsiding of alaya Vijnana into space is the mirror-like wisdom. The subsiding of the consciousnesses of the five gates into space is the all-accomplishing wisdom. At that time, external appearance is transformed into the Buddha fields. The inner skandhas are transformed into the bodies of the deities. By the secret eight consciousnesses being transformed into wisdom, one is always enlightened. As for the causal gotra, within the primordial dhatu primordially possessing the Buddha qualities, that gotra is a second thing.·
The eight consciousnesses and alaya are pacified and dissolve in the luminous nature of mind, naturally pure Dharmadhatu. That ground of primordial space and wisdom and the things to be dissolved are non-dually mixed. Their one taste is ultimate Dharmakaya possessing the two purities.·
Alaya Vijnana is the ground of arising and proliferation of all the other consciousnesses. The wisdom of subsiding into space is the ground of arising of the remaining three [wisdoms]. It is like the surface of a pure mirror, without defilements of grasping and fixation.·
On the precious eighth bhumi, the seeds of aggression, the pain of conceptualization, and alaya Vijnana are transformed into the mirror-like wisdom so that one attains complete non-thought and sees Akshobhya.·
From beginning-less time we have been building, reinforcing and storing these habits in the alaya consciousness. They can be broken through, however, by getting used to positive habits in the practice of meditation. This will allow us to experience the nature of our mind, our Buddha nature, which has always been pure. -- Wisdom if Meditation, H.E. Jamgon Kongtrul Rinpoche·
Mind is the alaya consciousness (8). The "I" fixator is content-mind (7)...at the very time when awareness of individual objects arises, without divisions of their vividness, mind which has insight of this is called the alaya-consciousness (8). Then the mind that fixates that, that peacefully saves it, with much analysis of objects at its leisure and so forth, is content-mind (7).·
The eighth consciousness is called the all-basis consciousness, and it is the mere cognitive lucidity, which is the fundamental basis for the rest of the functioning’s of mind. And because it is the basis for all of the rest of the mental functioning’s or activities, it’s called the all-basis. Now, it is on this basis that all of the habits of samsara are piled: habits of karma, of kleshas, and so on. And through variations in one’s habituation - the habits that you accumulate - then various results arise. Through various types of habituation, then you tend to cultivate more virtuous and fewer un-virtuous states of mind, or the other way around; and through all of these variations and habituation which produce habits that are laid onto or piled onto the all-basis, then you experience the world in your own particular way. -- Transforming Samsaric Consciousness Into the Five Wisdoms, The V. V. Thrangu Rinpoche, Shenpen Osel 2·
The Bardo of the Dream State is similar to that when we die except that its duration is different. The six senses withdraw into the central alaya - the basis of all - and one's senses become dull, etc. Most beings then withdraw into a state of unawareness but if you are able to remain conscious you are able to make good use of this time. One's six senses still work at this time and objects still appear to them. -- The Bardo of the Dream State, His Eminence Beru Khyentse Rinpoche·
The nature of the six Bardos is a cycle, which will never end unless you apply the remedy. The cause of this endless cycle is ignorance (Tib : ma.rigpa) Where did this ignorance come from? It didn't come from anywhere. There are two types of ignorance; imputed ignorance and inherent ignorance, which we are born with. Alaya vijayana (Eng : consciousness-basis-of-all) itself isn't ignorance. Ignorance is likened to the green husk of wheat, and the inner part to consciousness. Enlightenment means the removal of ignorance, the removal of the green husk. When this is removed what is left is called "enlightenment". Another analogy is of a house with its blinds down. Light won't happen by itself, the light must be allowed to come in. When the sunlight enters through the windows, the house doesn't cease being a house. Ignorance is an obscuration, a defilement. It is in complete contrast to the omniscient or clear seeing of enlightenment and only leads to further ignorance. -- The Bardo of Becoming, His Eminence Beru Khyentse Rinpoche·
In the Bardo state the wanderer·
The Alaya is my good earth,·
When Alaya Dharmakaya becomes,·
All seven of these minds are based upon an eighth consciousness, which is known a 'kun-gzhi' in Tibetan, the ground of mind. It is sometimes translated as 'subconscious storehouse'. In Sanskrit, it is called 'alaya'. The nature of the eighth consciousness is neither positive nor negative; it is neutral. Alaya retains every basic habit-pattern of individuals. Everything is stored there; our good karma, bad karma, and neutral karma. All kinds of habits and whatever actions we perform during our lifetimes are registered there. This is why it is known as a 'storehouse'. Alaya is a consciousness, but it is very subtle. -- Khenpo Palden Sherab, The Three Kayas·
The Trimsika explains the Dharmakaya as the transformed asraya (substratum) -- the alaya-vijnana -- the transformation being effected by Knowledge (jnana) and the suppression of the two evils (dausthulyas), viz., klesavarana and jneyavarana. -- The Doctrine of Kaya in Hinayana and Mahayana, Nalinaksha Dutt·
alaya-Vijnana equals storehouse consciousness equals 'collective unconscious' ...In reality manas is only the individualization-process that originates in the storehouse consciousness (alaya-Vijnana) through the working of karmic activity. This is the impersonal, unconscious consciousness (cfr. Jung's Collective Unconscious) which is part of the experiential consciousness that stands outside of the individualization-process, and should be looked upon as beyond our knowing. It stretches across and beyond all manas-boundaries, it is common to all beings and that which constitutes their only true nature. Therefore we could also call it the "Cosmic or Universal Consciousness".
A great part of Vasubandhu's writings strives towards an approaching description of alaya-Vijnana as a stage of consciousness in which there is no distinct ego-thought present.
The most clearly is comparing it to a boundless ocean:
Alaya-Vijnana is the endlessly vast and deep water in which the karmic formations float as 'seeds' (bija), which form the potential for karmic results (vipaka); the surface of the ocean is moved by the 'wind' of the Karmic Law, which forms waves; each of these formed waves is 'manas'; but just as a wave (which has only local, i.e. relative movement) this manas has no self-ness...it is a momentous (ksanika) form of appearance of a dynamic. Manas is therefore an ego-differentiated and differentiating aspect of alaya-Vijnana, just as a wave appears to be distinct from the great ocean. The bijas are 'perfumed', i.e. they receive impressions through knowing and acting, through which they are manifested within the karmic process, i.e. they take on form in manas; this leaning towards formation of karmic results lays the 'seeds' in a 'seedbed', from which they 'spring' at the 'appropriate moment', i.e. when a causal condition (hetu pratyaya) creates the possibility for it to arise.
There are those bijas that are present from time immemorial (the so-called 'primal or original' bijas), and there are those that are newly acquired, which are re-perfumed, i.e. re-activated. Both kinds together create all manifestations of the existential delusion and are therefore cause of the 'defilements'.
But, there is also an 'unstained seed', that through sprouting and growing absorbs and suppresses the delusional and bewitching nature of alaya-Vijnana and so leads towards ultimate enlightenment. This unstained seed is none other than Buddha-nature. When this seed has transformed the totality of alaya-Vijnana into Buddha-nature ( equals Enlightenment!), there arises - at least according to the later Vijñanavadins - a 9th form of consciousness: the 'Stainless Consciousness' (Amala Vijnana), which is identical to Suchness (Tathata). Once alaya-Vijnana is freed of its defilements related to its content, it becomes the source of Buddhahood: the "Womb of the Tathágatas" (Tathagata-garbha).
A lot of commentators and authors have attempted to describe the nature of this 'storehouse-consciousness'. As the basis from which all bijas of consciousness spring. As the container-intellect; as the basic consciousness seen as totality of both the absolute and the relative, impersonal and personal; as the fundamental mind-consciousness of sentient beings who as it where confiscate all experiences of individual existence; as the seedbed of all events; as the root of all experience, i.e. of the skandhas on which all beings are dependent for their conscious existence; as the source of the cycle of birth-and-death, etc. Each of these descriptions are at the same time right and wrong.
Concerning the complexity of 'consciousness' and 'total-consciousness' we could refer to the holographic model of consciousness in the holistic theory developed by e.g. John R. Battista. -- White Lotus Center for Shin Buddhism, Overview of Buddhist Philosophy - Yogacara - Vijñanavada
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Avatamsaka philosophy wants to provide an affirming answer to Nargarjuna’s attitude of negation. It also manages to clarify some of the problems that had not or unsatisfactorily been answered within the Yogacara, e.g. the relationship between manas and alaya-vijnana (storehouse-consciousness). In this sense Hua-yen forms an organic whole of all essential elements of Mahayana Buddhism. In the Avatamsaka – and even more so in its Chinese form – the Hua-yen we will for the first time encounter a metaphysical approach, be it in a very subtle form. Up until then Buddhist philosophy had refused to venture along the path of metaphysics, e.g. by asking the question concerning the nature of the Absolute. ... Bhutatathata, Dharmadhatu, dharmata, Tathágata-garbha are various aspects of the inexpressible absolute. Also alaya-vijnana is none other than such an aspect. To the Hua-yen, alaya-vijnana is the "Great Ocean Mirror" (ta hai yin), in which the countless drama’s of the universe spontaneously and simultaneously reflects each other, in a harmonic play of mutual, multi-dimensional projections and interpenetrations. -- White Lotus Center for Shin Buddhism, Overview of Buddhist Philosophy - Avatamsaka – Hua-yen·
The Idealism of the Yogacara school teaches not only non existence of the self but also of things in the world. It says that all elements are derived from the mind. It talks of Alaya Vijnana or repository consciousness. This is neither matter nor mind itself but a basic energy that is the root of both. It is the imperceptible and unknowable noumenon behind all phenomena. Alaya Vijnana is a kind of collective unconscious in which seeds of all potential phenomena are stored and from which they occasionally pour into manifestation. Alaya Vijnana has been likened to the Elan Vital of Bergson, the Energy of Leibnitz, and the Unconsciousness of Von Hartman. It is, in effect, what many might understand as and call "God". -- The Rise of the Mahayana, by Graeme Lyall·
According to them there are two kinds of consciousness (vijnana): one is the alaya vijnana and the other pravrtti vijnana. Alaya vijnana is the continuous store-consciousness, which is identified with the notion of the self (ahamaspadam). And the manifold vijnanas or awareness’s we experience in our common life viz. knowledge of red, blue etc., are cases of pravrtti vijnana. Alaya vijnana is not in itself of a steady and permanent nature but it appears to be so owing to the continuity (santana) of the basic consciousness at each moment, just like the water of a river in which no one current of water is the same as the other. One Brahmanic writer says, alaya Vijnana is the cognizer, pramatr and the five aggregates of rupa, vedana, vijnana, samjna and samskara are the prameyas which undergo changes every moment.(1) The entire world (of sense perception ) involving as it is does, the tripartite division of a knower, knowable and knowledge is impressed as it were in the current of a continued succession of consciousnesses in the shape of notion of a self.(2) "The Alaya-vijnana is a series of continuous consciousness. It is, to use the modern psychological term, a stream of consciousness. It is always running and changing. It is the sole substratum of the transmigration in samsara. The Alaya-vijnana of the Buddhist has for its counterpart in the Atman of the orthodox Hindu system of Philosophy with this difference that the Atman is immutable, while Alaya vijnana is continuously changing."(3) Vacaspati also suggests if alaya Vijnana be regarded as a permanent entity it is in other words the soul.(4) -- The problem of knowledge and the four schools of later Buddhism,·
Question: Rinpoche, a couple of difficulties that I’d like to ask you about; one is the feeling that the arising of thoughts does come from somewhere. I think from my point of view it is easier to see that they’re not abiding and not going anywhere, but there is a feeling that they are coming from somewhere like the storehouse consciousness.* The second difficulty is this business of trying to look at thoughts within that instant and not with subsequent thoughts, and this seems to me a very difficult matter, and I feel that I need some additional guidance on this.*Editor’s note: Storehouse consciousness was an early attempt to translate alaya vijnana - here translated as all basis consciousness - the conceptual notion of a consciousness where all the karmic latencies created by our dualistic actions are stored as potential primary causes of experience until such time as secondary conditions spark their ripening in our experience. The alaya vijnana, while it is a useful notion to have when seeking to understand the cause and effect of karmic actions, is also in its nature empty.
Thrangu Rinpoche: To answer your first question first: The understanding, for example, that the source of thoughts is the habits placed in the all basis consciousness is a valid understanding. But it is an understanding within the context of relative truth about how things appear; that is, in the context of relative truth, it is a way of understanding the appearance of thoughts. Here we are concerned with absolute truth, which is not an object of understanding of the intellect at all and can only be experienced or appreciated through looking directly at something - in this case, looking directly at thoughts. For example, if you were meditating and you were looking for the origin of thoughts, and the thought arose, "Well these thoughts are coming from the all basis consciousness," then you would look to see where the all basis consciousness was and where it came from; and, if you keep on looking directly, not with theory but directly, you will find nothing anywhere. It is not that you are not finding anything because you do not understand what to look for, nor is it the case that you are not finding anything because you do not know how to look. You are not finding anything because there is not anything to be found. That is the nature of things and the nature of thought as opposed to the appearance of things or the appearance of thought. With regard to your second question, as you say, when you start to work with this technique, you find that through looking at a thought that you are looking at a thought that has already vanished, and so you are looking at a thought of the past. But if you keep on going, then what will happen is that you will start to catch thoughts, or detect the arising of thoughts, and be able to actually look at the nature of thoughts as they arise, not only once they are already present and before they have vanished, but even as they are arising. -- Osel 11, Pointing Out the Dharmakaya given by the Very Venerable Khenchen Thrangu Rinpoche
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In its sequence of vijnanas there is an obvious parallel between Buddhist emanationism (Vijnanavada) and Hindu emanationism (Samkhya) with its unfolding tattwas. But Vijnanavada or Yogachara replaces the Samkhyan dualism with monism by reuniting the disparate purusha and prakriti in the single Alaya-vijnana, but otherwise follows the Samkhyan ontology. As in Samkhya there is the emanation from an original but undifferentiated universal state (Alaya Vijnana equals Prakriti equals Buddhi) through the mediating state of separative egotism (Klishto-manovijnana equals Ahamkara) to manifold phenomenal reality (manas and the senses). -- The Vijnanvada Conception Of "Consciousness-Only", The Yogacara School of the Mahayana Buddhist Philosophy, Evgueni A. Tortchinov·
Thus Hinduism proposes the atman and the Buddhist Mind-Only schools propose the alaya-vijnana or "storehouse consciousness." Both of these are included in Theosophical doctrine. However, the Prasangika-Madhyamika school flatly rejects such propositions as not being necessary. According to Tzong-Kha-Pa and the Consequentialists, any past life can serve as a cause for a future life without a carrier in the same way as a seed can serve as a cause for a sprout without either having any inherent existence. According to the Buddhist doctrine of two truths, there is a conventional truth and an absolute truth. All physical and mental "things" exist with conventional truth but not with absolute truth. Fundamentally, the various Mahayana schools agree with what constitutes conventional truth. However, clear differences arise when defining what constitute absolute truth. Most schools would make "absolute truth" something that has inherent existence from its own side. Certainly Theosophical doctrine strongly suggests that Atman, for example, has inherent existence. Most Theosophists would probably agree that atma-buddhi has inherent existence, and some would even suggest that atma-buddhi-manas exists from its own side. However, Tzong-Kha-Pa would reject such thinking. He taught that nothing at all has inherent existence from its own side, but rather that even the atman has an imputed existence. -- Theosophy and the Prasangika Tradition of Tibetan Buddhism, Gerald Schueler·
There is a long controversy among ancient and modern Buddhist scholars as to whether the final, explicit, meaning of Buddha’s teachings was given by the Madhyamaka or by the Yogacara. On the one hand, later Madhyamikas from Bhavaviveka to Candrakirti rejected the Yogacara view with the objection that the concepts of alaya Vijnana and vijnaptimatra were in no way different from the atman of the Brahmanical philosophers (Madhyamaka-hrdaya, VIII) Madhyamakaratnapradipa, IV; Madhyamakavatara, VI, 45-55). With regard to this controversy, Santaraksita and Kamalasila tried to reconcile the two positions by accepting the alaya Vijnana doctrine as a skillful device (upayakausalya) for attracting the atmavadins to the Buddhist way, ultimately however only the sunyatavada holding true (Tattvasamgraha, VI). On the other hand, the Yogacara and the Tathagata-garbha texts understood sunyata to mean that the Tathágata is devoid of all defilement and not of the Buddha dharmas, which are inconceivable (acintya). This is in particular the view of the Srimaladevisimhanadisutra where sunyata is taken in the sense of the cittamatra tradition, meaning thus that the imagined nature (parikalpita svabhava) had ceased and the dependent nature (paratantra svabhava) appears in its fulfilled aspect (parinispanna rupa). It is however in an answer to Maitreya in Samdhinirmocanasutra (VIII, 31) that the doctrine of emptiness received first this different interpretation. The Tathagata-garbha texts seem to hold an altogether different view. The Tathagata-garbha is said to be an eternal and permanent substratum forming the basis (asraya) for samsara and the store (alaya) for the evolving consciousness (vijnana)(Ratnagotravibhaga, IV, 67). This substratum, the realization of the inherent purity of which is nirvana, is in reality pure and radiant consciousness (citta-suddhi). Because all sentient beings have the Tathagata-garbha as their hidden true nature, its realization is possible, although in itself the tathagata does not undergo any transformation. Finally, the Maha parinirvana-sutra shows even a readiness to use the word atman as a substitute of the Tathagata-garbha. This example will be followed by Asanga in his Sravaka bhumi (Paramarthagathas) and in Mahayanasutralamkara (XIV, 37), where an imagined and meaningless view of the self is dissociated from the great view of the self which indicates the supreme atman of all the Buddhas. -- Sudden/Gradual Approaches to Enlightenment in Indian Mahayana Buddhism with Reference to Abhisamayalamkaraloka of Haribhadra, Christian Coseru
The neutral alaya (essence): everything is empty
The such-ness of space
The ground of all
The alaya of reality: but still appearing, and that is Ok if seen for what they really are.
Connected to and supporting the spontaneously present, primordially uncompounded nature of insight
Made into a ground by ignorance
That compounded wholesome entities are associated with the level joined to liberation has been taught for a long time.
The jewel-like qualities of the alaya of reality, neither defiled nor free from defilement, are spontaneously present as realization of the primordially luminous kayas and wisdoms
In accountable names, this is called the associated alaya of reality, the beginningless goodness of the element of dharmas, sugatagarbha, the dhatu, the luminous nature of mind, Dharmadhatu, the such-ness of the natural state, the natural purity of suchness, the perfection of prajña, the supporting ground, the source of arising, and the producer of the cause of separation. However, what is being named cannot be truly encompassed by thought.
The pure alaya is the same as Dharmadhatu.
The alaya of the various habitual patterns / the nature of ignorance: when appearances are thought as being inherently existing
The support of the dharmas of samsara, the collections of the eight consciousnesses, with their habitual patterns
It is primordially without the karmic natures of wholesome and unwholesome, liberation and apparent phenomena. That is because it is the support and producer of all such incidental productions. Since the arising of both good and evil depends on it, and because its essence is ignorance, it is neutral.
Some say that ignorance rather than the alaya of the various habitual patterns is the support and producer of the five poisons and phenomenal arising. That is just a change of labels. Why? Though it is not the same as the ignorance that discriminates the five poisons, co-emergent ignorance at the time of first being confused by samsara is also called ignorance.
The support and producer of phenomenal appearance should be examined further. It is not the support and producer of the wisdom of Buddhahood, possessing the two purities, primordial purity and purity from incidental defilements. That kind of alaya must remain unchanged.
All things of the compounded nature of good and evil, arising as various joys
and sorrows.
-- It is the cause of impure samsara and its consciousness
Also all causes and fruitions in accord with merit and all goodness according
with liberation.
-- Lower wholesome and unwholesome samsaric causes and effects; the aspects
according with liberation, the separable cause of nirvana; and the karma of
phenomenal appearances.
-- As many as are perceived are supported. Wholesome things according with
liberation, included in the true path are incidental and compounded.
-- Therefore, they are supported as separable causes within the alaya of various
habitual patterns
Body is the coarse, the desire realm. |
Then, when phenomenal objects arise clearly and distinctly this is
awareness of the five gates. (i.e. the conditioned awareness) Individual apprehension of phenomenal objects is the five gates. With the objects of the senses. |
In the realm of desire the seven consciousnesses dominate (iii). |
Speech is the subtle, the form realm. |
In the level of pure form, there are the four Dhyana states. These remain within the alaya consciousness. If the natural state is not attained in samádhi, meditation in which
conceptualization of apparent objects as appearances does not arise, karma
collects on top of alaya in the realm of form. When apparent objects are lucidly seen, with still attention and
without any thoughts at all, this is alayavijnana(i.e. Still under the
conditioned perceptions, but without producing any more new conditioning,
any new fermentations.) Like, with objects but without further analysis ... without further mental activities ... just passively perceiving with the conditioned aggregates. |
In the realm of pure form it is the alaya-consciousness (ii). |
Mind is the very subtle, the formless realm. |
Consciousness of the formless level is alaya. In its four one pointed shamathas (formless Dhyanas), those on space and the rest, Are very subtle feelings, perceptions, formations, and consciousness, On these four skandhas of name, depends mind's continuity. By meditating in complete non-thought, in the sense of blocking
apparent objects, seeds of being born in formlessness are heaped up in
alaya. Unwavering one-pointed-ness without any thoughts at all is alaya. (i.e.
Without giving chance to the conditioning to manifest, and without
producing any more new conditioning -- but it is still an impermanent
solution, and the seeds remains.) Like, without any objects perceivable by the senses ... but the other four aggregates are still there ... |
In the formless realm there is only the non-thought of alaya (i). |
Purification of the body, speech and mind. By reaching the end of the path the kayas and wisdoms are established. Free from all defilements of the dhatu, the luminous nature of mind, the sun after all obscuring clouds have faded away, is the kayas and wisdoms. Dharmakaya is the ultimate source of the powers of Buddhahood and so forth. Sambhogakaya is replete with the major and minor marks. Nirmanakaya performs limitless benefits for beings. Svabhavikakaya is the spotless nature of the other three kayas. The three kayas of the space of the dhatu are of one taste with the solitary space of Dharmakaya The inseparable space and wisdom. |
(i.e. Transcending all conditioning.) |
Inseparability of i, ii, iii |
Dharmakaya is truth. it is the ground of the secondary kayas. |
The neutral alaya (i) of the various habitual patterns is like a mirror. The such-ness of space is called the neutral alaya. The ground of all that is divided it is completely neutral and undistinguished. The aspect of non-thought is alaya itself. Completely non-conceptual awareness rests in alaya. |
The alaya that remains, is Dharmakaya, the essence. Sugatagarbha is the primordially pure, changeless essence, Dharmakaya,
designated as the alaya of reality (ii-b). The nature pure of causation, the kayas and wisdoms and so forth, is
known as the undefiled, true alaya. In accountable names, this is called the associated alaya of reality (ii-b), the beginning-less goodness of the element of dharmas, sugatagarbha, the dhatu, the luminous nature of mind, Dharmadhatu, the such-ness of the natural state, the natural purity of such-ness, the perfection of prajña, the supporting ground, the source of arising, and the producer of the cause of separation. However, what is being named cannot be truly encompassed by thought. In addition to the nature of mind there is the support of habitual patterns of samsara, called the alaya of the various habitual patterns (ii-c). |
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The alaya-consciousness (ii), is like the luminous clarity of the mirror. The luminous aspect, free from thought, is alaya-consciousness. Its mere clarity/luminosity is alaya Vijnana. |
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The five consciousnesses (1-5) |
The consciousnesses of the five gates (iii 1-5) are like reflections in the mirror. The eye seeing form is the eye-consciousness. Similarly, for sound, smell, taste, and touch |
The ayatana (6): The sixth consciousness is the mental consciousness |
The mental consciousness (iii-6) is the process of analyzing former objects of these or saying, "These are the apparent objects of the five gates," when these first arise. When the mind apprehends a remembered object, the consciousnesses apprehend their respective individual objects. Apprehension of individual objects is the six consciousnesses. When form, sound, and so forth arise as the corresponding external phenomena, and the mind's insight apprehends them, it is called consciousness, literally nampar phenomenal awareness shepa. Since these mental productions appear to be objective phenomena, they are called nampar shepa. At the first time when we know objects, the aspect of insight, that apprehends, "this," is mind. The analyzer of the distinctions that arise continuously connected to that is content mind. After the instant of clarity when individual things first present themselves, the knowledge that discriminates object awareness analyzes them. If it is attached to them as pleasant there is desire or passion. if as painful, there is aggression. If there is neither, but attachment to "this," that is ignorance. |
The "I" fixator is content-mind. |
Klesha-mind (iii-7) occurs after that, when desire, hatred or indifference (the three poisons) arise simultaneously with experience. The objects of the six senses individually come forth by means of the powers of the six sense- consciousnesses. By fixating these objects, there is continuous attachment to them as happiness, suffering, and neutrality. Thus the grasping of form by visual consciousness... The root of samsara and suffering is ignorance, |
The alaya consciousness |
The alaya Vijnana (ii) Here to distinguishes the different aspects, at the very time when awareness of individual objects arises, without divisions of their vividness, mind which has insight of this is called the alaya-consciousness. Then the mind that fixates that, that peacefully saves it, with much analysis of objects at its leisure and so forth, is content-mind. |
When these eight consciousnesses are transmuted or transformed, they become the Five Wisdoms. Alaya is transformed into the wisdom of Dharmadhatu. By pacifying ignorance into space, there is simple, space-like wisdom. Alaya Vijnana is transformed into the mirror-like wisdom. Mirror-like wisdom is the source of luminous emptiness. As such it is the great source of all the later wisdoms. By pride being pacified into space, the equality of self and other is known, and samsara and nirvana are non-dual. Within the equality wisdom all the dharmas are equal. By the subsiding of passion into space, discriminating awareness wisdom knows the empty nature of knowables as it is, and knows the extent of all the essences of various appearances, along with their causes and effects. For discriminating wisdom objects are distinct. By the subsiding of envy into space, ... All accomplishing wisdom is perfect Buddha activity. The subsiding of the consciousnesses of the five gates into space is the all-accomplishing wisdom. At that time, external appearance is transformed into the Buddha fields. The inner skandhas are transformed into the bodies of the deities. By the secret eight consciousnesses being transformed into wisdom, one
is always enlightened. The eight consciousnesses and alaya are pacified and dissolve in the luminous nature of mind, naturally pure Dharmadhatu. That ground of primordial space and wisdom and the things to be dissolved are non-dually mixed. Their one taste is ultimate Dharmakaya possessing the two purities. |
The natural state: luminous space The pure alaya is the same as Dharmadhatu. Some teachers of the new transmission say that alaya Vijnana dissolves entirely into the impermanent alaya. Alaya dissolves into Dharmadhatu. On the subsiding of coarse and subtle grasping, the simplicity of empty and luminous dharmata arises and, if it is recognized, confusion is eliminated. After the seven consciousnesses dissolve into alaya. Alaya dissolves in the purity of space. Then there is the primordial state of co-emergence, The natural state of wisdom, emptiness/luminosity. At the level of a Sugata and the completely non-conceptual natural state, apparent objects are individually discriminated by insight, but there is no mind, content mind, or consciousness. This is because there is no grasping of dualistic appearance, or awareness of a grasped object by a fixating mind. |