Going Further Into Buddha Nature Flashcards
Chapter 14 (319 cards)
1
Q
What is the focus of Chapter 14 ‘Going Deeper into Buddha Nature’?
A
The chapter reviews and expands on the three turnings of the Dharma wheel and their relationship to buddha nature, leading toward tantric explanations.
2
Q
How does the first turning of the Dharma wheel present the Buddhist worldview?
A
The first turning presents the overall structure of the Buddhist worldview based on the four truths.
3
Q
What does the second turning of the Dharma wheel contain?
A
The second turning contains a more detailed explanation of the third and fourth truths and presents the emptiness of inherent existence and the bodhisattva path.
4
Q
How is the essence of the third truth understood in the second turning?
A
The essence of the third truth — true cessation — is understood in the context of the emptiness of the mind.
5
Q
What is the fourth truth according to the second turning?
A
The fourth truth — true path — is the wisdom realizing that emptiness.
6
Q
What progression can we see across the three turnings regarding selflessness?
A
The first turning discusses selflessness (anātman) in a general way, while the second turning clarifies that selflessness means the emptiness of inherent existence (śūnyatā), the unborn nature.
7
Q
What did the Buddha mean when he said ‘true cessation is to be actualized but there is nothing to actualize’?
A
This statement has deep implications about understanding emptiness, true cessation, and the unborn nature of phenomena.
8
Q
What is ‘objectless’ or ‘nonobjectifying’ wisdom?
A
It is the wisdom realizing the unborn nature that has ceased the apprehension of any objectifiable basis or inherent existence in persons and phenomena.
9
Q
How do the Perfection of Wisdom sūtras explain tathāgatagarbha?
A
The Perfection of Wisdom sūtras and the Ornament of Clear Realizations explain tathāgatagarbha from the perspective of it being the ultimate nature of the mind, the emptiness of the mind.
10
Q
What question does the third turning delve deeper into?
A
The purified aspect of the emptiness of the mind is true cessation, but what mind is the basis of that emptiness?
11
Q
Why can’t our ordinary present mind be the basis for true cessation?
A
Our ordinary mind we have at present, which is the basis of all our afflictions, is not that mind because it contains afflictions.
12
Q
Why can’t sense consciousnesses be the basis for true cessation?
A
Sense consciousnesses cannot be that basis because they are not stable and continuous.
13
Q
Why can’t afflictive minds like ignorance be the basis for true cessation?
A
Afflictive minds cannot be that basis because the continuity of ignorance is not present at buddhahood and thus the emptiness of ignorance is also absent then.
14
Q
What characteristics must the mind that is the basis for true cessation have?
A
The mind that is the basis for true cessation must be a pure mind — pure in that afflictions have not entered into its nature, beginningless and endless because its continuum must go without interruption to buddhahood.
15
Q
What is the clear light mind in relation to true cessation?
A
This mind is the clear light mind that can become a liberating path — the subject clear light realizing the object clear light, the emptiness of the mind.
16
Q
How does the second turning present tathāgatagarbha compared to the third turning?
A
While the second turning speaks of tathāgatagarbha primarily as the object, emptiness, the third turning presents it as the subject, the clear light mind that can realize emptiness.
17
Q
What does the third turning provide a thorough explanation of?
A
The third turning presents a thorough explanation of the fourth truth, true path, by introducing the clear light mind.
18
Q
What does the Buddha not explain about the clear light mind in the third turning?
A
He does not explain how to access and realize that mind.
19
Q
Where can we find a deeper explanation of the clear light mind and the method to actualize it?
A
This is the key that opens the door to Tantra, specifically highest yoga tantra.
20
Q
What is the relationship between the four classes of tantra?
A
Of the four classes of tantra, the first three are preparations for the fourth, the highest yoga tantra (mahānuttarayoga tantra), which contains the real meaning of Tantra.
21
Q
What does highest yoga tantra provide?
A
Highest yoga tantra provides a clear explanation about how to access the fundamental innate clear light mind, utilize it, and transform it into a virtuous mental state.
22
Q
What culminates from the development of this wisdom mind in tantra?
A
The development of this wisdom mind culminates in the state of union, the state of full awakening described in Tantra.
23
Q
What verse from the Guhyasamāja Root Tantra does Nāgārjuna’s Commentary on Bodhicitta unpack?
A
‘Devoid of all real entities; utterly discarding all objects and subjects such as aggregates, elements, and sense sources; due to sameness of selflessness of all phenomena, one’s mind is primordially unborn; it is in the nature of emptiness.’
24
Q
What does Nāgārjuna’s Praise to the Sphere of Reality primarily comment on?
A
It comments primarily on the subject matter of the third turning, the subject clear light mind, but hints at the meaning of clear light mind as explained in Tantra.
25
What analogy does Nāgārjuna use for the clear light mind in Praise to the Sphere of Reality?
He compares it to asbestos cloth that when put in fire, the filth is burnt but not the cloth. Similarly, the fire of pristine wisdom burns the defilements but not the clear light mind.
26
What does the asbestos cloth analogy teach about the clear light mind?
When the ordinary mind of sentient beings, the clear light mind, is exposed to the realization of emptiness, the stains on the mind are removed but the clear light mind remains.
27
What does true cessation ultimately refer to according to the tantric perspective?
True cessation ultimately refers to the emptiness of the subtlest clear light mind that has become an awakened mind.
28
How are the three turnings of the Dharma wheel related?
Each turning is closely linked to the previous one; it builds on and unpacks the meaning of the previous turning in more depth and detail.
29
What are the two types of buddha nature from the Sūtra perspective?
(1) The emptiness of the mind — the object that is perceived — as explained in the Perfection of Wisdom sūtras. (2) The mind that is the basis of that emptiness.
30
What does saying the mind is 'clear light' mean?
Saying this mind is clear light means that the defilements are not an inherent property of this mind.
31
What is the natural buddha nature according to the third turning?
The emptiness of the mind is the natural buddha nature.
32
What is the transforming buddha nature according to the third turning?
The basis of this emptiness is the transforming buddha nature.
33
What extremely subtle mind is also buddha nature?
There is an extremely subtle mind that is the clear light mind and the seed of wisdom. It, too, is buddha nature.
34
Where is the full explanation of the subtle clear light mind presented?
The full explanation of this mind and how to access it is presented in Tantra, specifically in highest yoga tantra.
35
Who confirms the description of buddha nature as both object and subject?
The Seventh Dalai Lama confirms this in his Commentary on the 'Pristine Wisdom on the Verge of Transcendence Sūtra.'
36
What does 'pristine wisdom on the verge of transcendence' refer to?
It refers to both the pristine wisdom realizing the ultimate nature as one approaches nirvāṇa and the pristine wisdom realizing suchness that must be engaged at all times, including at the point of death.
37
What sūtra quote does the Seventh Dalai Lama cite about the nature of mind?
'If you realize the nature of your mind, it is wisdom. Therefore cultivate thorough discrimination not to seek buddhahood elsewhere.'
38
What are the three characteristics of the nature of mind according to the Seventh Dalai Lama?
(1) It is devoid of all conceptual elaborations (empty of inherent existence). (2) Its nature is all-pervading since the ultimate nature of all phenomena is undifferentiable. (3) It is not polluted by any adventitious conceptualizations (afflictions).
39
What are the three factors that tathāgatagarbha refers to according to the Seventh Dalai Lama?
(1) The factor that allows for the buddhas' awakening activity to interact with sentient beings. (2) The factor of the sphere of reality — the mind's emptiness of inherent existence. (3) The factor that is the seed that serves as the basis for the actualization of the three buddha bodies.
40
What is the first factor of tathāgatagarbha?
The factor that allows for the buddhas' awakening activity to interact with sentient beings — the aspect of the mind that is receptive and has the capacity to receive the buddhas' various awakening activities and influence.
41
Why is the first factor called the 'essence or seed of buddhahood'?
Because it allows for sentient beings to enjoy and benefit from the buddhas' awakening activities, which are fruits of their awakening.
42
What is the second factor of tathāgatagarbha?
The factor of the sphere of reality — namely, the mind's emptiness of inherent existence — the emptiness of the mind that is not free from defilements.
43
Why is the second factor called 'the essence of buddhahood'?
Because the nature of the Buddha's dharmakāya and the nature of sentient beings' mind are the same in terms of not being inherently polluted by afflictions.
44
What is the third factor of tathāgatagarbha?
The factor that is the seed that serves as the basis for the actualization of the three buddha bodies — the subject clear light mind described in the third turning.
45
Why is the third factor called the 'essence of buddhahood'?
Because from this cause the resultant three buddha bodies emerge.
46
What makes the third factor unusual as a 'seed'?
Usually a seed is an abstract composite, but in this case it refers to a mind — the clear light mind that will become a buddha's mind.
47
What characteristics does the clear light mind of the third factor have?
This clear light mind has existed beginninglessly, will continue endlessly, and is the basis of the emptiness of the mind.
48
What does Maitreya say about the clear light nature of mind?
'This clear and luminous nature of mind is as immutable as space. It is not afflicted by desire and so on, the adventitious defilements that spring from false conceptions.'
49
Is the clear light mind permanent?
The clear light mind is not permanent, but the fact that the afflictions are adventitious does not change.
50
What happens at awakening regarding the clear light mind?
In the sense of the clear light mind being a continuity, nothing new is created at awakening; the obscurations and defilements have simply been eradicated.
51
What does the Seventh Dalai Lama actually refer to when speaking of buddha nature?
Looking deeper, he is actually referring to the fundamental innate clear light mind that has been present in sentient beings since beginningless time and goes on endlessly.
52
How does the sequence of three turnings lead to tantra?
The sequence leads us from the basic teaching of the four truths, to in-depth explanations of the third and fourth truths, and then eventually to the highest yoga tantra.
53
How do Dzogchen and Mahāmudrā usually refer to buddha nature?
Dzogchen and Mahāmudrā usually refer to a subtle mind, rigpa or the clear light mind, as the buddha nature.
54
How do Gelukpas usually discuss buddha nature in Sūtrayāna?
Among Gelukpas, in Sūtrayāna buddha nature is usually discussed from the perspective of the Ornament of Clear Realizations, where it refers to the emptiness of the mind.
55
What is significant about the Seventh Dalai Lama's description of buddha nature?
The Seventh Dalai Lama, who is a traditional Gelukpa, describes the buddha nature in a way similar to that of Dzogchen and Mahāmudrā.
56
What does the verse 'Nothing whatsoever is to be removed; not the slightest thing is to be added' teach?
This verse from both the Ornament of Clear Realizations and Sublime Continuum teaches about the perfect nature of buddha nature, but has different interpretations in each context.
57
Why should this verse be interpreted differently in the Ornament and Sublime Continuum?
If the meaning were the same in both texts, there would be unnecessary repetition, so the verse should be interpreted differently in each text.
58
How does Abhayākaragupta interpret the verse from the Perfection of Wisdom perspective?
From the Perfection of Wisdom viewpoint, the verse refers to the tathāgatagarbha from the perspective of the object, the empty nature of the mind.
59
What is the element within sentient beings from which nothing needs to be removed or added?
The emptiness of the mind — there is nothing to remove because inherent existence has never existed, nothing to add because it is the ultimate nature of the mind.
60
What does Nāgārjuna say echoing this understanding?
'There is nothing that you have brought forth; there is nothing that you have negated. You have comprehended that suchness, as it was before, so it is afterward.'
61
What does the Descent into Lanka Sūtra say about reality?
'Whether the Tathāgata appears in the world or not, reality forever abides.'
62
How does the Sublime Continuum interpret the verse about nothing to be removed or added?
According to the Sublime Continuum, the verse refers to the clear light mind being the buddha nature.
63
What does 'nothing whatsoever is to be removed' mean regarding the clear light mind?
Because afflictions are not an inherent part of the clear light mind, there is nothing whatsoever to remove from it — its being pure from the beginning.
64
What does 'not the slightest thing is to be added' mean regarding the clear light mind?
It is not the case that the clear light mind was absent and then freshly created. Thus there is nothing to add because the clear light mind is eternal.
65
What does 'viewing this clear light mind perfectly' mean according to Sūtra?
According to Sūtra, it means having nonconceptual experience of the clear light mind that can liberate us.
66
What does the Sublime Continuum say about the ultimate nature being self-revealed?
The ultimate nature is to be self-revealed: there is no need to use reasoning to understand it; one's own experience will reveal it.
67
How does Gyaltsab interpret the 'ultimate nature' mentioned as self-revealed?
Gyaltsab maintains that this ultimate nature refers to the emptiness of the mind, as it does in the Ornament.
68
How does interpreting the ultimate nature as clear light mind connect to Dzogchen and Mahāmudrā?
It connects to their meditations on the mind by stopping memories of the past and plans for the future, allowing the clear and cognizant nature of the mind to be directly perceived.
69
What happens when one abides in the clear light state with prior realization of emptiness?
The coarse levels of mind dissolve and the subtlest innate clear light mind — rigpa in Dzogchen — manifests; it reveals itself.
70
How does combining the clear light mind with familiarity with emptiness liberate us?
Combining this mind with our previous familiarity with emptiness liberates us from afflictions and defilements.
71
What is the relationship between the transforming buddha nature and the third factor of tathāgatagarbha?
The rosary analogy explains this: when we think of a rosary, we think of one continuum; when we think of individual beads, we focus on particular components.
72
What does the rosary represent in the analogy?
The rosary represents buddha nature as presented by the Seventh Dalai Lama — the continuum, the common feature shared by all consciousnesses.
73
What do the individual beads represent in the analogy?
The beads are analogous to the various consciousnesses that can be buddha nature — bodhicitta, mind realizing emptiness, mind restraining from nonvirtue, etc.
74
What is the common feature that the Seventh Dalai Lama emphasizes?
The common feature is the mental primary consciousness; this is the tathāgatagarbha.
75
Can some instances of this continuum not be buddha nature?
Some instances may grasp true existence, and from that perspective they are not buddha nature. But from the perspective of that mind still being clear light, it is buddha nature.
76
Why can't the third factor of tathāgatagarbha refer to the transforming buddha nature?
Because the seed having the capacity to give rise to the three kāyas must be a pure state of mind that is not defiled, which can only be a very subtle mind.
77
Where is the explanation of this primordial clear light mind found?
The explanation of this primordial clear light mind is found in great depth only in highest yoga tantra, not in the Sūtra teachings.
78
What two qualities does the fundamental innate clear light mind have in Tantra?
It is the subtlest mind, and it has existed beginninglessly, exists endlessly, and will go on to awakening.
79
When do afflictions manifest in relation to the subtlest clear light mind?
When coarser levels of mind appear out of the subtlest mind, afflictions manifest.
80
When is it not possible for afflictions to arise?
When the coarser levels of mind — including the white appearance, red increase, and black near attainment — absorb and cease, only the clear light mind remains, and afflictions cannot arise.
81
What does this indicate about the nature of coarse minds versus the innate clear light mind?
This indicates that the coarse minds are adventitious — not stable and enduring — while the innate clear light mind is eternal.
82
What is the primordial clear light mind the basis for?
This primordial clear light mind is the basis from which an individual's saṃsāra evolves and also the basis from which the qualities of nirvāṇa come about.
83
How does the primordial clear light mind in Tantra differ from that described in Sūtra?
The primordial clear light mind differs from the Sūtra clear light mind, which is together with afflictions, because afflictions are never able to manifest in the primordial clear light mind.
84
When does the primordial clear light mind manifest?
This mind manifests only after the coarser levels of mind and wind have ceased, at the time of death or by means of special yogic techniques.
85
What is the nature body of a buddha according to the Perfection of Wisdom sūtras?
The nature body of a buddha (svābhāvikakāya) is said to be an unconditioned, permanent phenomenon — the emptiness of inherent existence of the awakened mind.
86
What is the wisdom dharmakāya of a buddha in Sūtra?
The wisdom dharmakāya of a buddha is a conditioned, impermanent phenomenon that is the continuation of the clear light mind described in Sūtra.
87
What is unique to Tantra regarding the nature body?
In Tantra, the primordial clear light mind is called the 'composite nature body of a buddha,' which is unique to Tantra.
88
Why is calling the primordial clear light mind the 'composite nature body' significant?
It emphasizes that nothing is newly created at buddhahood. This mind has been there all along, but now all the defilements are completely gone.
89
What is the primordial clear light mind called from different perspectives at buddhahood?
From the perspective of cognizing all truths simultaneously, it's the omniscient mind, the wisdom dharmakāya. From the perspective of existing beginninglessly and becoming the purified basis, it's the composite nature body.
90
What are the composite nature body and wisdom dharmakāya in Tantra?
In Tantra, the composite nature body and the wisdom dharmakāya of a buddha are the same mind seen from different perspectives.
91
What are the two buddha natures according to Sūtra?
Sūtra speaks of the naturally abiding buddha nature (the emptiness of the mind not free from defilements) and the transforming buddha nature (the mind that is the basis of that emptiness plus other neutral or virtuous qualities).
92
How does understanding the third factor of tathāgatagarbha lead to Tantra?
An intelligent person inclined toward Tantra understands there is some aspect of mind that is a composite phenomenon and buddha nature, leading them to seek the tantric explanation.
93
What does the statement 'Within afflictions, wisdom (jñāna) abides' mean?
This needs to be understood correctly — jñāna refers not to āryas' wisdom realizing emptiness but to the clear light nature that can transform into the wisdom of the resultant state.
94
What is jñāna in the context of afflictions?
Jñāna is the aspect of the mind — found even in an afflictive mind — that can become the wisdom realizing emptiness.
95
Why is the clear light mind of sentient beings called wisdom even though it hasn't become that wisdom?
The cause — the clear light mind of sentient beings — will eventually become the result — a buddha's pristine wisdom — and for this reason is called wisdom.
96
How is this aspect of mind transformed into nonconceptual wisdom?
By means of learning, reflecting, and meditating on the Dharma.
97
What does the expression 'three kāyas in the ordinary state' mean?
It does not mean the three resultant kāyas are already present, but that in the ordinary state we possess the basis upon which we can actualize the three kāyas.
98
What does Longchenpa mean by 'what is primordially awakened becomes reawakened'?
This echoes the notion of natural nirvāṇa — the mind's emptiness of inherent existence that is naturally untainted and serves as the basis for actual nirvāṇa.
99
What does natural nirvāṇa refer to?
Natural nirvāṇa refers to the mind's emptiness of inherent existence — naturally pure and clear light, with defilements not having penetrated into it.
100
How do Dzogchen and Mahāmudrā interpret the wisdom in afflictions?
According to them, the wisdom present in afflictions is much subtler and refers to the innate clear light mind, which they say is a noncomposite phenomenon.
101
What does 'noncomposite' mean in the Dzogchen context according to Dodrubchen?
Noncomposite doesn't mean permanent and unconditioned, but that wisdom has existed beginninglessly and is not newly created by causes and conditions.
102
How does the Sublime Continuum refer to buddhas' activities as permanent?
The Sublime Continuum refers to buddhas' activities as permanent because they have existed beginninglessly and will exist eternally — meaning eternal and unending, not unchanging.
103
What is Gyaltsab's view on the term 'wisdom' in afflictions?
Gyaltsab says the term 'wisdom' is not to be understood literally but refers to the emptiness of the mind, which is noncomposite, permanent, and always present.
104
Whose interpretation does the author believe is more applicable to the Sublime Continuum?
The author believes the Dzogchen and Mahāmudrā interpretations are more applicable when trying to understand the Sublime Continuum.
105
How does the Seventh Dalai Lama's view compare to Dzogchen and Mahāmudrā?
There is not much difference between the Seventh Dalai Lama's view of buddha nature and that of Dzogchen and Mahāmudrā.
106
What is the difference in how the Seventh Dalai Lama and Dzogchen/Mahāmudrā speak of buddha nature?
Dzogchen and Mahāmudrā speak from the viewpoint of highest yoga tantra and identify the innate clear light mind as buddha nature, while the Seventh Dalai Lama speaks from the Sūtra viewpoint that points to Tantra.
107
How can the causal clear light mind be spoken of?
The causal clear light mind can be spoken of from the perspective of both Sūtra and Tantra.
108
What does Sūtra say about the jñāna that abides in afflictions?
Sūtra speaks of the continuity of the mental consciousness, present at all times. The jñāna refers to the continuum of this mental consciousness.
109
What will the continuum of mental consciousness become?
While not actual pristine wisdom, it will become this wisdom as we progress through the paths and grounds to buddhahood.
110
What two types of mind does highest yoga tantra differentiate?
Highest yoga tantra differentiates the temporary, adventitious consciousnesses and the innate ever-present clear light mind.
111
When does the subtlest innate clear light mind become manifest?
When all the coarser levels of mind — including white appearance, red increase, and black near attainment — have dissolved, the subtlest innate clear light mind becomes manifest.
112
What does the dissolution of other minds indicate?
The fact that all other minds have dissolved indicates they are adventitious, while the subtlest innate clear light mind persists.
113
What underlies all consciousnesses according to highest yoga tantra?
The clear and cognizant nature of the mind that is the fundamental innate clear light mind underlies all consciousnesses.
114
Should we equate clarity and cognizance in general with the fundamental innate clear light mind?
No, we should not equate clarity and cognizance in general with the fundamental innate clear light mind.
115
Why are all consciousnesses clear and cognizant?
All consciousnesses are clear and cognizant because that is the definition of consciousness.
116
What is unique about the fundamental innate clear light mind?
The fundamental innate clear light mind is the subtlest mind, while the coarser minds of the waking state are derivatives of this everlasting mind.
117
Are the continuums mentioned in Sūtra and Tantra souls or inherently existent selves?
Neither the continuum of mental consciousness (Sūtra) nor the fundamental innate clear light mind (Tantra) is a soul or inherently existent self. Both are empty of inherent existence.
118
Who is the person that goes from ordinary being to buddha?
We speak of the general I — the continuity of the merely designated I from one life to another — and the specific I of each lifetime that constitutes that continuity.
119
What is the specific I of each lifetime?
The specific I of each lifetime is designated in dependence on the aggregates of that life. Since aggregates change, the I designated in dependence on them also changes.
120
What is the general I or person?
The general I or person that goes from one life to the next is designated in dependence on the series of specific Is.
121
What did the Buddha mean when he said 'In my previous life I was a king, in the present life I am Śākyamuni Buddha'?
The Buddha spoke of the general I when he said this — the person or I that exists continuously without interruption.
122
Does the general mental consciousness go from one life to the next?
Although the general mental consciousness goes from one life to the next and on to awakening, the specific mental consciousnesses of sentient beings in that continuum do not.
123
What is the relationship between consciousness of one life and the next?
The consciousness aggregate of one life is not the substantial cause of the consciousness aggregate of the next rebirth, but the last moment of consciousness of one life is the substantial cause for the first moment of the next life.
124
Why can't afflictions like ignorance be considered buddha nature?
Because afflictions are eradicated on the path and do not go on to awakening, they cannot be considered buddha nature.
125
What characteristic of afflictions does continue to awakening?
Although afflictions do not continue, the clear and cognizant characteristic of the afflictions does.
126
What are the two kinds of continuities?
(1) A continuity of type in which the cause and result share similar characteristics, and (2) a continuity of substance in which one thing is the substance that transforms into another.
127
What is an example of substantial continuity but not type continuity?
A log burns and becomes ashes. The ashes are the substantial continuity of the log because the material transformed, but not the continuity of type because they don't share similar characteristics.
128
How do afflictions relate to the awakened mind in terms of continuity?
The awakened mind is not the continuity of type of afflictions (they don't share characteristics), but the clear and cognizant nature of the awakened mind is in the substantial continuity of the clear and cognizant nature of afflictions.
129
Can ignorance improve or become virtuous?
The ignorance grasping true existence cannot improve or become virtuous. It is a totally distorted consciousness that becomes nonexistent when the antidote of wisdom is applied.
130
What can be said about the clear and cognizant nature of ignorance?
When we look just at the clear and cognizant nature of ignorance, we can say it can be purified and its purified continuum goes on to awakening.
131
According to Sūtra, will meditation on the clear and cognizant nature alone eradicate afflictions?
According to Sūtra, meditation on the clear and cognizant nature of mind or transforming buddha nature alone will not eradicate afflictions.
132
What does meditation on the transforming buddha nature lead to according to Sūtra?
It leads us to have more confidence that afflictions are not inherent to the mind and that becoming a buddha is possible.
133
What does this confidence lead us to seek?
This leads us to question what defiles the mind and what can eliminate defilements, leading us to cultivate wisdom realizing emptiness.
134
What could happen according to Dzogchen and Mahāmudrā when meditating on the clear and cognizant nature?
Meditation on the clear and cognizant nature could lead the coarse winds to dissolve and the subtlest clear light mind to become manifest.
135
How do Dzogchen and Mahāmudrā practitioners use the manifested clear light mind?
Practitioners who have previously cultivated correct understanding of emptiness incorporate that understanding and use the innate clear light mind to realize emptiness and abolish afflictions.
136
What incorrect belief do some people have about primordial wisdom?
Some incorrectly believe that primordial wisdom is permanent, inherently existent, independent of other factors, and doesn't rely on causes and conditions.
137
What do Dodrup Jigme Tenpai Nyima and Tsultrim Zangpo say about primordial wisdom?
These great Dzogchen scholars said that the mere presence of primordial wisdom within us alone cannot liberate us.
138
Why can't the mere presence of primordial wisdom liberate us?
At death, all other minds dissolve and only the primordial mind remains. Even though it has manifested in infinite deaths in saṃsāra, that hasn't helped us attain buddhahood.
139
What is necessary to attain buddhahood according to these Dzogchen masters?
It is necessary to utilize the primordial wisdom to realize emptiness; only that will liberate us. This is consistent with Tsongkhapa's view.
140
What problematic statements do some commentaries make?
Some say: 'This wisdom in afflictions is true wisdom, and every sentient being is already a buddha. We have been buddhas from beginningless time, but need to be awakened again.'
141
What do these problematic commentaries claim about sentient beings?
They claim the wisdom we have now is the omniscient mind of a buddha, and the three bodies exist innately in each sentient being with essential purity.
142
How do these commentaries describe the three aspects of essential purity?
Its entity is the dharmakāya (mode of abiding of pristine wisdom), its nature is the enjoyment body (appearance aspect), and compassion is the emanation bodies (radiance or expression).
143
Who provided unbiased criticism of incorrect interpretations in all traditions?
Changkya Rolpai Dorje (1717–86) was unbiased and pointed out incorrect interpretations in all four Tibetan traditions.
144
What did Changkya say about masters who make problematic assertions?
'I say this not out of disrespect to these masters, but perhaps they have had less exposure to rigorous philosophical investigation of the great treatises and were unable to use certain terminology appropriately.'
145
What is the shared practice among all four Tibetan traditions?
All four traditions teach practices that search for the mind — where it came from, where it goes, what its shape and color are.
146
What do meditators discover when searching for the mind in this way?
They find that the mind is not tangible, lacks color and shape, and does not come from one place or go to another, experiencing a sensation of voidness.
147
Is this voidness the emptiness of inherent existence?
This voidness is not the emptiness of inherent existence that is the ultimate reality of the mind; it is the mere absence of the mind being a tangible object.
148
What are the two ways to meditate on the mind?
(1) Examining whether the mind has color, shape, location, tangibility, etc. (2) Meditation on the ultimate nature of the mind, examining its ultimate mode of existence.
149
What does the first way of meditating on the mind lead to?
It leads to the sense that the conventional nature of the mind lacks tangible qualities.
150
What does the second way of meditating on the mind discover?
It discovers the mind's emptiness of inherent existence — the ultimate nature.
151
What mistake do some people make regarding these two types of meditation?
People confuse these two and think that the mind's absence of tangibility is the mind's ultimate nature.
152
What criticism do people who make this mistake offer?
They criticize masters like Dignāga and Dharmakīrti for their precise expositions on debate, logic, and reasoning, saying these only increase preconceptions.
153
What did Gungtang Konchog Tenpai Dronme say about this criticism?
He said he found this criticism amazing, being another master impartial in his critical analysis of Tibetan Buddhist traditions.
154
What do some people believe about the need for reasoning on the path?
Some believe there is no need for reasoning or investigation, that simply having faith and receiving guru blessing will cause primordial wisdom to arise.
155
What has the author been happy to see in response to this attitude?
The author has been happy to see the establishment of more shedras — academic institutes — that teach classical philosophical texts from India and Tibet.
156
What attitude do some Westerners have toward Dharma study?
Some Westerners similarly do not value Dharma study and investigation, perhaps because Buddhadharma is relatively new in the West.
157
What do people without comprehensive understanding tend to seek?
Without comprehensive understanding, people tend to seek the easiest and shortest path to awakening that doesn't require giving up attachments.
158
What did Tsongkhapa say about people's attitude toward the Buddha's qualities?
Many people think the Buddha's qualities are wonderful, but when explained how to attain them through reasoning and scriptural citations, they become discouraged and say, 'Who can actually achieve such realizations?'
159
What does the Tathāgatagarbha Sūtra say about what each sentient being possesses?
The Buddha explained that each sentient being possesses a permanent, stable, and enduring tathāgatagarbha that is a fully developed buddha body replete with the thirty-two signs.
160
What questions arise from the Tathāgatagarbha Sūtra's teaching?
If an already realized buddha existed within us, wouldn't we be ignorant buddhas? What would be the purpose of practicing? If we were buddhas needing purification, wouldn't buddhas have defilements?
161
What contradiction might the permanent essence teaching create?
If we had a permanent, stable, and enduring essence, wouldn't that contradict selflessness teachings and resemble the self or soul asserted by non-Buddhists?
162
What did Mahāmati ask the Buddha in the Descent into Lanka Sūtra?
Mahāmati expressed doubts about how the permanent, stable, and enduring tathāgatagarbha teaching differs from non-Buddhists propounding a self.
163
What is the Prāsaṅgika position on the permanent buddha nature teaching?
Prāsaṅgikas say this is an interpretable teaching, not definitive, examining it through three points.
164
What was the Buddha's final intended meaning when speaking of permanent essence?
When speaking of permanent, stable, and enduring essence, the Buddha's intended meaning was the emptiness of the mind, the naturally abiding buddha nature.
165
What was the Buddha's purpose for teaching permanent essence?
The Buddha taught this to calm some people's fear of selflessness and to gradually lead non-Buddhists to full realization of suchness.
166
Why do spiritually immature people need this teaching approach?
These people feel comfortable with the idea of permanent essence. The idea of emptiness frightens them; they mistakenly think it means nothing exists.
167
What logical inconsistencies arise from taking the permanent essence teaching literally?
Taking it literally contradicts the definitive meaning of emptiness explained in Perfection of Wisdom sūtras and would make Buddha's teachings no different from non-Buddhist permanent self teachings.
168
Does the ultimate reality of a buddha exist in sentient beings?
While buddhas and sentient beings share the same ultimate nature (emptiness), the ultimate reality of a buddha does not exist in sentient beings.
169
What would happen if the nature dharmakāya existed in sentient beings?
If the nature dharmakāya existed in sentient beings, the wisdom dharmakāya would also exist, meaning sentient beings would be omniscient, which is not the case.
170
What would happen if the abandonment of all defilements existed in ordinary beings?
If the abandonment of all defilements existed in ordinary beings, nothing would prevent them from directly perceiving the natural purity of their minds.
171
What problem arises if sentient beings already possess the dharmakāya?
If sentient beings already possess the dharmakāya with two purities, there would be no need to practice the path and purify minds, because they would already be free of defilements.
172
How does the assertion of inherent thirty-two signs resemble non-Buddhist theories?
The assertion that a buddha complete with thirty-two signs exists within all beings echoes the theistic theory of an eternally pure, unchanging self.
173
What contradiction would arise if the thirty-two signs were already present?
If they were already present, it would be contradictory to say we need to practice to create the causes for them.
174
What does saying they exist in unmanifest form resemble?
Saying they exist unmanifestly but need to be made manifest resembles the Sāṃkhya notion of arising from self, which Nāgārjuna refuted.
175
How did the Buddha respond to Mahāmati's concerns about tathāgatagarbha resembling a self?
The Buddha said his tathāgatagarbha teaching is not similar to non-Buddhist self teachings and explained that he indicated tathāgatagarbha with meanings like emptiness, nirvāṇa, unborn, signless, etc.
176
Why did the Buddha teach tathāgatagarbha in this way?
So that the immature might relinquish fear of the selfless and to teach the nonconceptual state, the sphere without appearance.
177
What is the purpose of learning about buddha nature?
To understand that the mind is not intrinsically flawed and can be perfected — there is already part of the mind that allows it to be purified and perfected.
178
What does understanding buddha nature give us?
Understanding this gives us great confidence and energy to practice the methods to purify and perfect the mind so it will become the mind of a fully awakened buddha.
179
What question does Maitreya ask about the difference between second and third turning teachings?
He asks why, if the second turning states all phenomena are empty like illusions, the Buddha in the third turning declared that buddha nature is present within beings.
180
What clue does Maitreya give about his approach in the Sublime Continuum?
Maitreya tells us he will explain buddha nature slightly differently, implying he will emphasize the clear light mind being the buddha nature.
181
What five factors hinder us from developing bodhicitta and attaining buddhahood?
(1) Discouragement, (2) Arrogant contempt for others, (3) Distorted conceptions about defilements, (4) Denigrating the true nature, (5) Self-centeredness.
182
How does discouragement hinder spiritual development?
Discouragement makes us believe awakening cannot be attained. Not knowing buddha nature exists in us, cynicism and lack of confidence prevent generating bodhicitta.
183
How does arrogant contempt hinder spiritual development?
Having contempt for those considered inferior comes from not knowing buddha nature exists in others. We judge and disparage others, abandoning love and compassion.
184
How do distorted conceptions hinder spiritual development?
Distorted conceptions incorrectly hold that adventitious defilements are truly existent, exist in the mind's nature, and are impossible to eradicate.
185
How does denigrating the true nature hinder spiritual development?
Denigrating the true nature means denying buddha nature's existence or thinking it hasn't been present beginninglessly, repudiating the potential in each being.
186
How does self-centeredness hinder spiritual development?
Self-centeredness makes us biased toward the self, quenching equanimity that sees self and others as equally valuable, obliterating the thought that buddha nature exists equally in all.
187
How does understanding buddha nature counteract discouragement?
When we hear about buddha nature, joy arises because we know duḥkha can be overcome.
188
How does understanding buddha nature counteract contempt?
In place of contempt arises respect for the Buddha and sentient beings who have this great potential.
189
How does understanding buddha nature counteract distorted conceptions and denigration?
Analytical wisdom that correctly views reality abolishes superimpositions and denigration of the actual nature, replacing it with liberating wisdom.
190
How does understanding buddha nature counteract self-centeredness?
Great love for all sentient beings overcomes confining self-preoccupation by opening our hearts to others.
191
What does eliminating these five faults clear the way for?
Eliminating these faults clears the way to generating bodhicitta and engaging in the six perfections, especially meditative stability and wisdom.
192
How does Maitreya clarify the relationship between second and third turning teachings?
Maitreya clarifies that the Sublime Continuum description doesn't contradict the second turning but speaks of buddha nature from a different perspective.
193
What is the purpose for teaching tathāgatagarbha in the third turning?
The purpose is to help sentient beings overcome the five faults and have enthusiasm and determination to practice the path and attain full awakening.
194
What is the relationship between the three turnings and progressive understanding?
Each turning builds on the previous one, gradually leading to deeper understandings, with each turning hinting at deeper explanations found in future turnings.
195
How does the Buddha act as a skillful teacher through the three turnings?
The Buddha, as a skillful and wise teacher, gradually leads us to deeper understandings through the progressive structure of the three turnings.
196
What is the significance of the clear light mind being beginningless and endless?
Its beginningless and endless nature ensures its continuum goes without interruption to buddhahood and becomes a buddha's mind.
197
Why must the mind basis for true cessation be pure?
It must be pure in that afflictions have not entered into its nature, allowing it to serve as the proper basis for liberation.
198
What makes the clear light mind capable of becoming a liberating path?
The clear light mind can become a liberating path because it is the subject clear light that can realize the object clear light (emptiness of the mind).
199
How do the second and third turnings complement each other regarding buddha nature?
The second turning gives a thorough account of emptiness (true cessation), while the third turning presents a thorough explanation of true path (the clear light mind).
200
What door does the third turning's incomplete explanation open?
The incomplete explanation of how to access the clear light mind opens the door to Tantra, specifically highest yoga tantra.
201
What do the first three classes of tantra serve as?
The first three classes of tantra serve as preparations for the fourth class, highest yoga tantra, which contains the real meaning of Tantra.
202
What state culminates from developing the wisdom mind in tantra?
The development of this wisdom mind culminates in the state of union, the state of full awakening described in Tantra.
203
How can Nāgārjuna's Commentary on Bodhicitta be seen in relation to the turnings?
It can be seen as a commentary on the third turning because it unpacks the meaning of a verse from the Guhyasamāja Root Tantra.
204
What does 'devoid of all real entities' mean in the Guhyasamāja verse?
It refers to the mind being empty of inherent existence and free from grasping at objects and subjects as truly existent.
205
What does 'primordially unborn' mean in the context of the mind's nature?
It means the mind has always been in the nature of emptiness, unborn from inherent existence from beginningless time.
206
What does the asbestos cloth analogy teach about the permanence of the clear light mind?
Just as fireproof cloth remains untouched when stains burn away, the clear light mind remains when afflictions are removed by realization of emptiness.
207
Why can't true cessation refer to any ordinary mind?
Because ordinary minds are contaminated with afflictions and do not have the pure, stable nature required for true liberation.
208
What hint does the third turning give about tantric explanations?
Although not explicitly stated, the clear light mind mentioned ultimately refers to the clear light mind of highest yoga tantra.
209
How does the sequence of turnings create a natural progression to tantra?
The sequence naturally leads from basic four truths, to detailed explanations of cessation and path, and eventually to highest yoga tantra.
210
What is meant by the 'Pristine Wisdom on the Verge of Transcendence'?
It refers to the pristine wisdom realizing ultimate nature as one approaches nirvāṇa and the pristine wisdom that must be engaged at all times, including death.
211
What does 'not to seek buddhahood elsewhere' mean?
It means that by realizing the nature of your own mind, you have access to wisdom and shouldn't look for buddhahood outside yourself.
212
What does it mean that the mind's nature is 'all-pervading'?
Since the ultimate nature of all phenomena is undifferentiable, the nature of mind shares this universal characteristic of emptiness.
213
What does it mean that the mind's nature is not polluted by adventitious conceptualizations?
The fundamental nature of mind is not contaminated by temporary afflictions or conceptual elaborations that arise and pass away.
214
How does the first factor of tathāgatagarbha enable spiritual development?
It provides the potency that allows sentient beings to receive and benefit from buddhas' awakening activities, stimulating progress on the path.
215
What makes the second factor of tathāgatagarbha significant for equality?
It shows that in terms of emptiness of inherent existence, there is no difference between a buddha's mind and a sentient being's mind.
216
Why is the third factor of tathāgatagarbha called a 'seed' when it refers to a mind?
Although usually seeds are abstract composites, here it refers to the clear light mind that serves as the substantial basis for developing the three buddha bodies.
217
What does Maitreya mean by saying the clear light mind is 'as immutable as space'?
Like space, the clear light nature of mind remains unchanged regardless of what temporary conditions arise within it.
218
What is the significance of defilements being 'adventitious' rather than inherent?
If defilements were inherent to mind's nature, they could never be removed, but being adventitious means they can be completely eliminated.
219
How does the Seventh Dalai Lama point toward tantra without explicitly mentioning it?
By describing the seed for the three buddha bodies, he directs practitioners to seek the tantric explanation of the fundamental innate clear light mind.
220
What is the difference between how Gelukpas and other schools typically present buddha nature?
Gelukpas typically emphasize emptiness of mind, while Dzogchen and Mahāmudrā emphasize the clear light, luminous aspect of consciousness.
221
How does the verse about nothing to be removed or added apply differently in the two contexts?
In the Ornament context, it refers to the perfect emptiness of mind; in the Sublime Continuum context, it refers to the eternal, pure clear light mind.
222
What does it mean that there is 'nothing to remove' from emptiness?
There is nothing to remove because inherent existence has never actually existed in the emptiness of the mind.
223
What does it mean that there is 'nothing to add' to emptiness?
There is nothing to add because emptiness is already the complete, ultimate nature of the mind.
224
How does Nāgārjuna echo the understanding of nothing removed or added?
He says the Buddha has neither brought forth nor negated anything, but comprehended suchness as it was before and after.
225
What does the Descent into Lanka Sūtra teach about the permanence of reality?
It teaches that whether buddhas appear or not, reality forever abides - it is not dependent on buddhas' presence.
226
What does 'self-revealed' mean regarding the ultimate nature?
It means the ultimate nature can be directly experienced without needing to rely on reasoning - one's own experience reveals it.
227
How does stopping past memories and future plans relate to perceiving the clear light mind?
By stopping these mental activities, the clear and cognizant nature of the mind can be directly perceived in Dzogchen and Mahāmudrā meditation.
228
What happens when the subtlest clear light mind manifests during meditation?
When coarse minds dissolve and the subtlest clear light mind manifests, it reveals itself, and combining this with emptiness realization liberates from afflictions.
229
What does the rosary analogy teach about the continuity of consciousness?
Like a rosary being one continuum made of individual beads, consciousness has an overall continuum composed of specific mental states.
230
What is the common feature shared by all consciousnesses that can be buddha nature?
The common feature is the mental primary consciousness - this basic awareness that underlies all specific mental states.
231
How can some instances of the mental continuum not be buddha nature?
When specific mental states grasp true existence, from that perspective they are not buddha nature, though the underlying clear light nature still is.
232
Why must the seed for the three kāyas be a pure, undefiled mind?
Because only a mind that has never been mixed with defilements can serve as the proper basis for the completely pure resultant buddha bodies.
233
What indicates that coarse minds are adventitious while clear light mind is eternal?
The fact that coarse minds dissolve and cease while the clear light mind remains indicates the temporary nature of coarse minds.
234
What is the primordial clear light mind the basis for in both samsara and nirvana?
It is the basis from which both an individual's saṃsāra evolves and from which the qualities of nirvāṇa arise.
235
How does the primordial clear light mind in Tantra differ from the Sūtra version?
In Tantra, afflictions can never manifest in the primordial clear light mind, unlike the Sūtra version which is together with afflictions.
236
When does the primordial clear light mind naturally manifest?
It manifests naturally at the time of death when coarser levels of mind and wind cease, or through special yogic techniques.
237
What is unique about the 'composite nature body' in Tantra?
The composite nature body is unique to Tantra and refers to the primordial clear light mind, emphasizing nothing is newly created at buddhahood.
238
How are the composite nature body and wisdom dharmakāya related in Tantra?
They are the same mind seen from different perspectives - one as the eternal basis, the other as the omniscient cognizer.
239
What leads an intelligent person inclined toward Tantra to enter Tantrayāna?
Understanding that there must be some subtle aspect of mind that is composite and buddha nature, but not finding its full explanation in Sūtra.
240
How should we understand the statement that 'wisdom abides in afflictions'?
This refers not to actual wisdom but to the clear light nature present even in afflictive minds that can transform into resultant wisdom.
241
Why is the clear light mind called 'wisdom' before it becomes actual wisdom?
The cause is given the name of the result - the clear light mind that will become wisdom is called wisdom in anticipation.
242
What does the expression 'three kāyas in the ordinary state' actually mean?
It doesn't mean the resultant kāyas are present, but that we possess the basis upon which the three kāyas can be actualized.
243
How should we understand Longchenpa's statement about primordial awakening?
It echoes natural nirvāṇa - the mind's naturally pure emptiness serves as the basis for actual nirvāṇa, not that we are already awakened.
244
What does 'natural nirvāṇa' refer to?
Natural nirvāṇa refers to the mind's emptiness of inherent existence - naturally pure with defilements not having penetrated into it.
245
How do Dzogchen and Mahāmudrā interpret 'noncomposite' wisdom?
According to Dodrubchen, 'noncomposite' means existing beginninglessly and not newly created by causes, not permanent and unconditioned.
246
How does the Sublime Continuum use 'permanent' for buddhas' activities?
It calls them permanent meaning eternal and unending, not unchanging or unconditioned - they exist beginninglessly and eternally.
247
What is Gyaltsab's alternative interpretation of 'wisdom' in afflictions?
Gyaltsab says 'wisdom' refers not literally to wisdom but to the emptiness of mind, which is noncomposite, permanent, and always present.
248
Why does the author prefer Dzogchen and Mahāmudrā interpretations for the Sublime Continuum?
Because these interpretations better align with the Sublime Continuum's emphasis on the clear light mind as buddha nature.
249
How do the Seventh Dalai Lama's views compare with Dzogchen and Mahāmudrā?
There is not much difference, though he speaks from a Sūtra viewpoint pointing to Tantra while they speak from highest yoga tantra viewpoint.
250
How does Sūtra present the jñāna that abides in afflictions?
Sūtra speaks of the continuity of mental consciousness present at all times, which will become actual wisdom through path progression.
251
What does highest yoga tantra differentiate regarding types of mind?
It differentiates between temporary, adventitious consciousnesses and the innate ever-present clear light mind.
252
What does the dissolution of coarser minds indicate about their nature?
The dissolution indicates they are adventitious and temporary, while the persisting clear light mind is the stable, enduring basis.
253
What underlies all consciousnesses according to highest yoga tantra?
The clear and cognizant nature that is the fundamental innate clear light mind underlies all consciousnesses.
254
Why shouldn't we equate general clarity and cognizance with the fundamental clear light mind?
Because all consciousnesses are clear and cognizant by definition, but only the fundamental clear light mind is the subtlest, everlasting basis.
255
Are the mental continuums described in Sūtra and Tantra inherently existent souls?
No, neither the continuum of mental consciousness (Sūtra) nor the fundamental clear light mind (Tantra) is a soul - both are empty of inherent existence.
256
What is the difference between the general I and specific I?
The general I is the continuity of the merely designated self across lifetimes; the specific I is the self of each particular lifetime dependent on that life's aggregates.
257
What did the Buddha mean by speaking of his previous lives?
The Buddha spoke of the general I that continues across lifetimes when he said 'In my previous life I was a king, in the present life I am Śākyamuni Buddha.'
258
How does the mental consciousness continue from life to life?
The last moment of consciousness of one life is the substantial cause for the first moment of consciousness in the next life, creating continuity.
259
Why can't afflictions like ignorance be considered buddha nature?
Because afflictions are eradicated on the path and don't continue to awakening, they cannot be considered part of buddha nature.
260
What aspect of afflictions does continue to awakening?
Although afflictions themselves don't continue, the clear and cognizant characteristic underlying afflictions does continue to awakening.
261
What is a continuity of type versus continuity of substance?
Type continuity shares similar characteristics between cause and result; substantial continuity involves one thing transforming into another thing.
262
How do afflictions relate to the awakened mind in terms of these continuities?
The awakened mind is not the type continuity of afflictions (different characteristics) but is in the substantial continuity of their clear and cognizant nature.
263
Can ignorance improve or transform into virtue?
No, ignorance grasping true existence cannot improve or become virtuous - it's completely distorted and becomes nonexistent when wisdom is applied.
264
What can be said to continue from ignorance to awakening?
Only the clear and cognizant nature of ignorance can be said to continue - its purified continuum goes on to awakening.
265
What does Sūtra meditation on clear and cognizant nature achieve?
It doesn't eradicate afflictions directly but builds confidence that afflictions aren't inherent and buddhahood is possible.
266
What does this confidence in the transforming buddha nature lead to?
It leads us to question what defiles the mind and seek the method - wisdom realizing emptiness - to eliminate defilements.
267
What could happen in Dzogchen and Mahāmudrā meditation on clear and cognizant nature?
It could lead coarse winds to dissolve and the subtlest clear light mind to manifest.
268
How do advanced Dzogchen and Mahāmudrā practitioners use the manifested clear light mind?
They incorporate their previous understanding of emptiness and use the clear light mind to realize emptiness and abolish afflictions.
269
What incorrect belief leads to the idea that mere primordial wisdom presence liberates?
The incorrect belief that primordial wisdom is permanent, inherently existent, and independent, leading to statements like 'unravel this secret and be liberated.'
270
What did great Dzogchen masters say about mere presence of primordial wisdom?
Dodrup Jigme Tenpai Nyima and Tsultrim Zangpo said mere presence of primordial wisdom cannot liberate us - it must be used to realize emptiness.
271
What evidence shows that mere primordial wisdom presence doesn't liberate?
At death, only primordial mind remains, and despite infinite deaths in saṃsāra where this occurred, we haven't attained buddhahood.
272
What is necessary for liberation according to great Dzogchen masters?
It is necessary to utilize the primordial wisdom to realize emptiness - only that will liberate us, consistent with Tsongkhapa's view.
273
What problematic claims do some commentaries make about our current state?
Some claim the wisdom we have now is already the omniscient mind of a buddha and the three bodies exist innately in each being.
274
How do problematic commentaries describe the three aspects of essential purity?
Entity is dharmakāya (mode of abiding), nature is enjoyment body (appearance aspect), and compassion is emanation bodies (radiance or expression).
275
Who provided unbiased criticism of incorrect interpretations across all traditions?
Changkya Rolpai Dorje provided unbiased criticism, pointing out incorrect interpretations in all four Tibetan traditions including his own Geluk.
276
What did Changkya attribute problematic assertions to?
He attributed them to less exposure to rigorous philosophical investigation and inability to use terminology appropriately, not disrespect for the masters.
277
What shared practice do all four Tibetan traditions teach regarding searching for mind?
All teach practices examining where mind came from, where it goes, what shape and color it has, leading to discovering mind lacks tangible qualities.
278
What sensation do meditators experience when searching for the mind's characteristics?
They experience a sensation of voidness upon discovering the mind is not tangible, lacks color and shape, and doesn't come from or go anywhere.
279
Is this voidness the same as emptiness of inherent existence?
No, this voidness is merely the absence of the mind being tangible, not the emptiness of inherent existence that is ultimate reality.
280
What are the two distinct ways to meditate on the mind?
(1) Examining conventional characteristics like color, shape, location; (2) Examining the ultimate mode of existence to discover emptiness of inherent existence.
281
What mistake leads to criticism of logical masters like Dignāga and Dharmakīrti?
Confusing the mind's lack of tangible qualities with its ultimate nature, leading people to criticize precise logical expositions as increasing preconceptions.
282
What attitude do some people have about the need for reasoning on the spiritual path?
Some believe reasoning and investigation are unnecessary, that faith and guru blessing alone will cause primordial wisdom to arise.
283
What has the author been happy to see in response to anti-intellectual attitudes?
The establishment of more shedras (academic institutes) that teach classical philosophical texts from India and Tibet.
284
What attitude do some Westerners have toward Dharma study?
Some don't value study and investigation, perhaps because Buddhadharma is relatively new in the West, seeking easy paths without giving up attachments.
285
What did Tsongkhapa observe about people's attitude toward spiritual attainment?
Many think Buddha's qualities are wonderful, but when shown how to attain them through reasoning and scripture, they become discouraged about achieving such realizations.
286
What does the Tathāgatagarbha Sūtra literally claim about what each being possesses?
Each sentient being possesses a permanent, stable, enduring tathāgatagarbha that is a fully developed buddha body with thirty-two signs.
287
What logical problems arise from the literal interpretation of having a complete buddha within?
If a realized buddha existed within us, we'd be ignorant buddhas; if we were buddhas needing purification, buddhas would have defilements.
288
What fundamental contradiction would a permanent essence create?
Having a permanent, stable, enduring essence would contradict selflessness teachings and resemble the self or soul asserted by non-Buddhists.
289
How did Mahāmati express his doubts about the tathāgatagarbha teaching?
Mahāmati asked how the permanent, stable, enduring tathāgatagarbha differs from non-Buddhists propounding a self.
290
What approach do Prāsaṅgikas take to the permanent buddha nature teaching?
Prāsaṅgikas examine three points to show this is interpretable, not definitive teaching.
291
What was the Buddha's actual intended meaning when teaching permanent essence?
His intended meaning was the emptiness of the mind - the naturally abiding buddha nature that is permanent, stable, and enduring.
292
What was the Buddha's pedagogical purpose for teaching permanent essence?
To calm people's fear of selflessness and gradually lead non-Buddhists to full realization of suchness.
293
Why do spiritually immature people need the permanent essence teaching approach?
They feel comfortable with permanent essence ideas but are frightened by emptiness, mistakenly thinking it means nothing exists at all.
294
How is this teaching approach similar to parental guidance?
Like skillful parents simplifying complex ideas for young children, the Buddha spoke in ways corresponding to people's current understanding.
295
What logical inconsistencies arise from literal acceptance of permanent buddha nature?
It contradicts definitive emptiness teachings in Perfection of Wisdom sūtras and would make Buddhism no different from non-Buddhist permanent self theories.
296
Do buddhas and sentient beings share the same ultimate reality?
They share the same type of ultimate nature (emptiness), but the ultimate reality of a buddha's mind differs from that of a defiled mind.
297
What would happen if the nature dharmakāya actually existed in sentient beings?
The wisdom dharmakāya would also exist, making sentient beings omniscient, which is clearly not the case.
298
What would occur if abandonment of defilements existed in ordinary beings?
Nothing would prevent them from directly perceiving natural purity and realizing emptiness, which obviously doesn't happen.
299
What problem arises if beings already possess the complete dharmakāya?
There would be no need to practice the path since minds would already be free of adventitious defilements from beginningless time.
300
How does asserting inherent thirty-two signs resemble non-Buddhist theories?
It echoes theistic theories of eternally pure, unchanging selves and would contradict the need to create causes for these signs through practice.
301
What does saying signs exist unmanifestly but need manifestation resemble?
It resembles the Sāṃkhya notion of arising from self - something existing needing to be produced again, which Nāgārjuna refuted.
302
How did the Buddha clarify that his tathāgatagarbha teaching differs from non-Buddhist self theories?
He explained that tathāgatagarbha has meanings like emptiness, nirvāṇa, unborn, signless, wishless - not a permanent self.
303
Why did the Buddha use the tathāgatagarbha approach with certain students?
So the immature might relinquish fear of selflessness and learn the nonconceptual state, the sphere without appearance.
304
What is the fundamental purpose of learning about buddha nature?
To understand the mind is not intrinsically flawed but can be perfected, and there's already something in the mind enabling this purification.
305
What does proper understanding of buddha nature provide practitioners?
It gives great confidence and energy to practice methods for purifying and perfecting the mind to become a fully awakened buddha's mind.
306
What question does Maitreya raise about apparent contradiction between turnings?
Why would the Buddha declare buddha nature present in beings after extensively teaching in the second turning that all phenomena are empty like illusions?
307
What clue does Maitreya give about his approach in the Sublime Continuum?
He indicates he will explain buddha nature slightly differently, implying emphasis on the clear light mind being buddha nature.
308
What is the first hindrance that understanding buddha nature overcomes?
Discouragement - not knowing buddha nature exists prevents generating bodhicitta due to cynicism and lack of confidence in attaining awakening.
309
What is the second hindrance that understanding buddha nature overcomes?
Arrogant contempt for others - not knowing buddha nature exists in others leads to judging, disparaging, and abandoning love and compassion.
310
What is the third hindrance that understanding buddha nature overcomes?
Distorted conceptions - incorrectly holding that adventitious defilements are truly existent, exist in mind's nature, and cannot be eradicated.
311
What is the fourth hindrance that understanding buddha nature overcomes?
Denigrating the true nature - denying buddha nature's existence or thinking it hasn't been present beginninglessly.
312
What is the fifth hindrance that understanding buddha nature overcomes?
Self-centeredness - being biased toward self, quenching equanimity that sees self and others as equally valuable.
313
How does understanding buddha nature transform discouragement?
Joy arises instead of discouragement because we know duḥkha can be overcome through our inherent potential.
314
How does understanding buddha nature transform contempt for others?
Respect arises for Buddha and sentient beings who have this great potential, replacing contempt with appreciation.
315
How does understanding buddha nature transform distorted conceptions?
Analytical wisdom correctly viewing reality abolishes superimpositions and denigration, replacing them with liberating wisdom.
316
How does understanding buddha nature transform self-centeredness?
Great love for all sentient beings overcomes self-preoccupation by opening our hearts to others' equal potential.
317
What does eliminating these five hindrances enable?
It clears the way for generating bodhicitta and engaging in the six perfections, especially meditative stability and wisdom.
318
How does Maitreya resolve the apparent contradiction between second and third turning teachings?
He clarifies that the Sublime Continuum doesn't contradict the second turning but speaks of buddha nature from a different, complementary perspective.
319
What is Maitreya's stated purpose for teaching tathāgatagarbha in the third turning?
To help sentient beings overcome the five hindrances and develop enthusiasm and determination to practice the path and attain full awakening.
