Difference between revisions of "The Appearance of Emptiness Through Time"
(Created page with " <poem> By Rudolph Bauer, Phd The word Emptiness has many various meanings. The experience of awareness becoming {{Wiki|aware}} of its own self opens ...") |
|||
(2 intermediate revisions by the same user not shown) | |||
Line 1: | Line 1: | ||
− | + | {{DisplayImages|157|149|1071|150|1053|818|490}} | |
<poem> | <poem> | ||
By Rudolph Bauer, Phd | By Rudolph Bauer, Phd | ||
− | The [[word]] [[Emptiness]] has many various meanings. The [[experience]] of [[awareness]] becoming {{Wiki|aware}} of its own [[self]] opens the [[experience]] of [[emptiness]] in a most direct [[manner]]. Experientially [[emptiness]] has many faces. Sometimes the face of [[emptiness]] is a [[void]] or [[Wikipedia:Abyss (religion)|abyss]] like [[experience]]. This [[Wikipedia:Abyss (religion)|abyss]] can open the [[unhappy]] [[experience]] of falling and falling and falling. This [[void]] [[experience]] can at times open the [[experience]] of disappearing and dissolving into a {{Wiki|terrifying}} [[nothingness]]. And sometimes [[emptiness]] is [[experienced]] as no thingness. Sometimes [[emptiness]] is [[experience]] like [[endless]] and [[infinite space]]. Sometimes [[emptiness]] is [[experienced]] as unbound [[openness]]. Sometimes [[emptiness]] is [[experienced]] as deep unmoving stillness, stillness of {{Wiki|movement}} and stillness of [[sound]]. Sometimes [[emptiness]] is [[experienced]] as [[bliss]], vast [[bliss]]. All these variations of [[experience]] unfold over [[time]] as one becomes {{Wiki|aware}} of their own [[awareness]]. Sometimes [[emptiness]] is [[experienced]] as freedom of [[pure]] potentiality. Often the [[word]] [[sunyata]] implies the [[experience]] and [[nature]] of [[emptiness]]. The personal [[experience]] of [[emptiness]] is a vast range [[experience]] often beyond words and [[language]]. The [[human]] range of experiencing [[emptiness]] is vast and {{Wiki|ineffable}}. The [[experience]] of [[emptiness]] can range from [[Wikipedia:Nihilism|nihilistic]] [[experience]] that can not be [[thought]] to the positive [[experience]] that is unbound [[bliss]] as [[gnosis]]. This wide range of meaning of [[emptiness]] is not only personally experiential but there is vast range of the historical {{Wiki|cultural}} unfolding of the [[appearance]] of [[emptiness]] and articulation of [[emptiness]] by the various [[spiritual]] [[traditions]]. Over [[time]] the [[phenomena]] of [[emptiness]] has been articulated in various ways, and at times in ways that are in opposition to each other. | + | The [[word]] [[Emptiness]] has many various meanings. The [[experience]] of [[awareness]] becoming {{Wiki|aware}} of its [[own]] [[self]] opens the [[experience]] of [[emptiness]] in a most direct [[manner]]. Experientially [[emptiness]] has many faces. Sometimes the face of [[emptiness]] is a [[void]] or [[Wikipedia:Abyss (religion)|abyss]] like [[experience]]. This [[Wikipedia:Abyss (religion)|abyss]] can open the [[unhappy]] [[experience]] of falling and falling and falling. This [[void]] [[experience]] can at times open the [[experience]] of disappearing and dissolving into a {{Wiki|terrifying}} [[nothingness]]. And sometimes [[emptiness]] is [[experienced]] as no thingness. Sometimes [[emptiness]] is [[experience]] like [[endless]] and [[infinite space]]. Sometimes [[emptiness]] is [[experienced]] as unbound [[openness]]. Sometimes [[emptiness]] is [[experienced]] as deep unmoving stillness, stillness of {{Wiki|movement}} and stillness of [[sound]]. Sometimes [[emptiness]] is [[experienced]] as [[bliss]], vast [[bliss]]. All these variations of [[experience]] unfold over [[time]] as one becomes {{Wiki|aware}} of their [[own]] [[awareness]]. Sometimes [[emptiness]] is [[experienced]] as freedom of [[pure]] potentiality. Often the [[word]] [[sunyata]] implies the [[experience]] and [[nature]] of [[emptiness]]. The personal [[experience]] of [[emptiness]] is a vast range [[experience]] often beyond words and [[language]]. The [[human]] range of experiencing [[emptiness]] is vast and {{Wiki|ineffable}}. The [[experience]] of [[emptiness]] can range from [[Wikipedia:Nihilism|nihilistic]] [[experience]] that can not be [[thought]] to the positive [[experience]] that is unbound [[bliss]] as [[gnosis]]. This wide range of meaning of [[emptiness]] is not only personally experiential but there is vast range of the historical {{Wiki|cultural}} unfolding of the [[appearance]] of [[emptiness]] and articulation of [[emptiness]] by the various [[spiritual]] [[traditions]]. Over [[time]] the [[phenomena]] of [[emptiness]] has been articulated in various ways, and at times in ways that are in [[opposition]] to each other. |
Historically, [[emptiness]] has had many meanings in the history of eastern [[philosophy]] both in [[Buddhism]] and [[Hinduism]]. I will briefly describe some of the meanings ascribed to [[emptiness]] in [[Tibetan Buddhism]]. I will describe the [[appearance]] of [[emptiness]] and the unfolding of the [[understanding]] of [[emptiness]] over [[time]]. | Historically, [[emptiness]] has had many meanings in the history of eastern [[philosophy]] both in [[Buddhism]] and [[Hinduism]]. I will briefly describe some of the meanings ascribed to [[emptiness]] in [[Tibetan Buddhism]]. I will describe the [[appearance]] of [[emptiness]] and the unfolding of the [[understanding]] of [[emptiness]] over [[time]]. | ||
Line 9: | Line 9: | ||
[[Emptiness]] as [[Dependent Origination]] | [[Emptiness]] as [[Dependent Origination]] | ||
− | In [[early Buddhism]] (approximately 400 BC through to the second century AD) the [[understanding]] about [[emptiness]] was primarily [[dependent origination]]. During the [[time]] of [[Buddha Shakyamuni]] and the [[Brahmanic]] [[scriptures]], the [[Vedas]] had not be written down. [[Buddha’s]] own words or [[understanding]] was not to be written for several centuries. For the [[Tibetans]], this was the first [[turning of the wheel]] of [[teaching]] and was to be continued on within the ongoing [[revelation]] of the [[Mahayana]] and [[Vajrayana teachings]]. Another way of [[thinking]] is that the early teachings of [[Buddhism]] was part of an ongoing, unfolding process of reformulation and [[self]] [[revelation]]. For the [[Tibetans]] the [[word]] [[Buddha]] referred less to the historical [[person]] than to the [[universal]] process of [[self]] [[revelation]]. | + | In [[early Buddhism]] (approximately 400 BC through to the second century AD) the [[understanding]] about [[emptiness]] was primarily [[dependent origination]]. During the [[time]] of [[Buddha Shakyamuni]] and the [[Brahmanic]] [[scriptures]], the [[Vedas]] had not be written down. [[Buddha’s]] [[own]] words or [[understanding]] was not to be written for several centuries. For the [[Tibetans]], this was the first [[turning of the wheel]] of [[teaching]] and was to be continued on within the ongoing [[revelation]] of the [[Mahayana]] and [[Vajrayana teachings]]. Another way of [[thinking]] is that the early teachings of [[Buddhism]] was part of an ongoing, unfolding process of reformulation and [[self]] [[revelation]]. For the [[Tibetans]] the [[word]] [[Buddha]] referred less to the historical [[person]] than to the [[universal]] process of [[self]] [[revelation]]. |
− | [[Early Buddhism]] was preoccupied with [[causality]] as [[karma]]. The [[word]] [[karma]] itself means [[action]]. The early [[understanding]] of [[mindfulness]] was a total [[awareness]] of the immediate situation. [[Realization]] or [[enlightenment]] has the implication of being able to read the [[karma]] of the situation; the knowingness that allows the reading of the {{Wiki|subtle}} [[causes]] and results. [[Early Buddhism]] grew out of a {{Wiki|shamanistic}} context. Its formulation was none the less within a clerical context with the emphasis on [[monastic]] [[life]] and [[spiritual]] rules of {{Wiki|behavior}}. This {{Wiki|shamanistic}} clerical tension [[manifested]] early in the [[Buddhist tradition]] and has continued to [[manifest]] throughout [[time]]; the dynamic tension of the [[rational]] and [[logical]] with the [[magical]] and [[esoteric]]. | + | [[Early Buddhism]] was preoccupied with [[causality]] as [[karma]]. The [[word]] [[karma]] itself means [[action]]. The early [[understanding]] of [[mindfulness]] was a total [[awareness]] of the immediate situation. [[Realization]] or [[enlightenment]] has the implication of being able to read the [[karma]] of the situation; the knowingness that allows the reading of the {{Wiki|subtle}} [[causes]] and results. [[Early Buddhism]] grew out of a {{Wiki|shamanistic}} context. Its formulation was none the less within a clerical context with the {{Wiki|emphasis}} on [[monastic]] [[life]] and [[spiritual]] {{Wiki|rules}} of {{Wiki|behavior}}. This {{Wiki|shamanistic}} clerical tension [[manifested]] early in the [[Buddhist tradition]] and has continued to [[manifest]] throughout [[time]]; the dynamic tension of the [[rational]] and [[logical]] with the [[magical]] and [[esoteric]]. |
− | [[Buddha]] gave {{Wiki|subtle}} [[insight]] into the relational [[nature]] of [[phenomena]] in his early teachings. There is the famous [[formula]] [[pratityasamutpada]], which is [[dependent origination]]. [[Dependent origination]] [[understanding]] was foremost {{Wiki|philosophically}} in [[early Buddhism]]. There is this ceaseless [[arising]] of mutual [[causation]]. The [[emptiness]] of [[phenomena]] is described as all [[phenomena]] are without [[substance]] and are [[empty]] since they do not [[exist]] {{Wiki|independently}}. [[Dependent origination]] reflects the [[understanding]] that [[phenomena]] are the result of [[infinite]] multiple causalities. [[Interdependent]] causalities bring [[phenomena]] into a {{Wiki|temporal}} and [[time]] limited [[existence]]. [[Interdependent]] [[phenomena]] are [[empty]] and have no basis within them. Every and all [[phenomena]] are a result of multiple [[infinite]] causalities. This causal result is [[phenomena]] and the resulted [[phenomena]], in turn, enters the sequence of [[causality]] and in turn contributes to innumerable causal sequencing resulting in [[infinite]] [[phenomena]] [[arising]]. [[Interdependence]] is the meaning of [[emptiness]]. This [[experience]] of [[emptiness]] is [[experienced]] as the [[view]] of [[phenomena]] within our own [[self]] and as well as our [[view]] of all external [[phenomena]]. | + | [[Buddha]] gave {{Wiki|subtle}} [[insight]] into the relational [[nature]] of [[phenomena]] in his early teachings. There is the famous [[formula]] [[pratityasamutpada]], which is [[dependent origination]]. [[Dependent origination]] [[understanding]] was foremost {{Wiki|philosophically}} in [[early Buddhism]]. There is this ceaseless [[arising]] of mutual [[causation]]. The [[emptiness]] of [[phenomena]] is described as all [[phenomena]] are without [[substance]] and are [[empty]] since they do not [[exist]] {{Wiki|independently}}. [[Dependent origination]] reflects the [[understanding]] that [[phenomena]] are the result of [[infinite]] multiple causalities. [[Interdependent]] causalities bring [[phenomena]] into a {{Wiki|temporal}} and [[time]] limited [[existence]]. [[Interdependent]] [[phenomena]] are [[empty]] and have no basis within them. Every and all [[phenomena]] are a result of multiple [[infinite]] causalities. This causal result is [[phenomena]] and the resulted [[phenomena]], in turn, enters the sequence of [[causality]] and in turn contributes to {{Wiki|innumerable}} causal sequencing resulting in [[infinite]] [[phenomena]] [[arising]]. [[Interdependence]] is the meaning of [[emptiness]]. This [[experience]] of [[emptiness]] is [[experienced]] as the [[view]] of [[phenomena]] within our [[own]] [[self]] and as well as our [[view]] of all external [[phenomena]]. |
− | Because every [[phenomenon]] is the result of [[causes]] outside of its own being, its own being is [[empty]] and contingent. The [[self]] {{Wiki|concept}} was considering the occurrence of attributions and [[reality]] was regarded as some [[sense]] real. [[Reality]] was regarded as somewhat real as the [[subject]] and [[object]] implies each other, or co-emergent with each other. By [[self]] {{Wiki|concept}} we may use the contemporary [[language]] of [[self]] [[representation]]. [[Self]] {{Wiki|concept}} means how I represent myself to myself on the level of [[ideation]] or representational [[thinking]]. In this phrasing the [[sense]] of [[self]] or [[sense]] of [[subjectivity]] becomes an ideational and [[mental]] configuration. | + | Because every [[phenomenon]] is the result of [[causes]] outside of its [[own]] being, its [[own]] being is [[empty]] and contingent. The [[self]] {{Wiki|concept}} was considering the occurrence of attributions and [[reality]] was regarded as some [[sense]] real. [[Reality]] was regarded as somewhat real as the [[subject]] and [[object]] implies each other, or co-emergent with each other. By [[self]] {{Wiki|concept}} we may use the contemporary [[language]] of [[self]] [[representation]]. [[Self]] {{Wiki|concept}} means how I represent myself to myself on the level of [[ideation]] or representational [[thinking]]. In this phrasing the [[sense]] of [[self]] or [[sense]] of [[subjectivity]] becomes an ideational and [[mental]] configuration. |
− | Some [[people]] interpret this vast [[infinite]] interdependency as an [[empty]] process with [[empty]] results. They consider this is a mechanistic approach to [[emptiness]]. This [[view]] is there is simply this unending process of events without basis, without source or without end. This [[interdependent]] [[view]] is considered by some to be [[Wikipedia:Nihilism|nihilistic]]. In this [[view]] of [[emptiness]] there is neither [[cosmological]] source nor intrinsic meaning. Some think this [[dependent origination]] can be also understood beyond the rationalistic. [[Dependent origination]] frame can be viewed from within the {{Wiki|shamanistic}} frame. From within the {{Wiki|shamanistic}} frame this would imply the power of unbound resonance, the vast [[magical net]] of radiant luminous [[energy]] that makes up the [[universe]]. This is implies a [[cosmological]] framing of the vast relational [[reality]] of the energetic luminous [[universe]]. | + | Some [[people]] interpret this vast [[infinite]] interdependency as an [[empty]] process with [[empty]] results. They consider this is a mechanistic approach to [[emptiness]]. This [[view]] is there is simply this unending process of events without basis, without source or without end. This [[interdependent]] [[view]] is considered by some to be [[Wikipedia:Nihilism|nihilistic]]. In this [[view]] of [[emptiness]] there is neither [[cosmological]] source nor intrinsic meaning. Some think this [[dependent origination]] can be also understood beyond the rationalistic. [[Dependent origination]] frame can be viewed from within the {{Wiki|shamanistic}} frame. From within the {{Wiki|shamanistic}} frame this would imply the power of unbound resonance, the vast [[magical net]] of radiant {{Wiki|luminous}} [[energy]] that makes up the [[universe]]. This is implies a [[cosmological]] framing of the vast relational [[reality]] of the energetic {{Wiki|luminous}} [[universe]]. |
Unthinkableness of [[Emptiness]] | Unthinkableness of [[Emptiness]] | ||
− | In [[time]] (1st or 2nd century AD) the meaning of the [[appearance]] of [[emptiness]] was described by [[Nagarjuna]]. He formulated the [[Madhyamaka]] [[traditions]]. This great [[tradition]] was part of the unfolding of the [[Mahayana tradition]]. This was another [[turning of the wheel]] of [[dharma]], the [[wheel]] of [[understanding]]. [[Mahayana]] or [[great vehicle]] was a vast shift in the [[experience]] and projection of [[Buddhism]]. [[Mahayana]] and [[Madhyamaka]] are not the same. [[Mahayana]] was a vast shift in [[understanding]] and practice of [[Buddhism]] and [[Madhyamaka]] was the major [[philosophical]] part of this shift. | + | In [[time]] (1st or 2nd century AD) the meaning of the [[appearance]] of [[emptiness]] was described by [[Nagarjuna]]. He formulated the [[Madhyamaka]] [[traditions]]. This great [[tradition]] was part of the unfolding of the [[Mahayana tradition]]. This was another [[turning of the wheel]] of [[dharma]], the [[wheel]] of [[understanding]]. [[Mahayana]] or [[great vehicle]] was a vast shift in the [[experience]] and projection of [[Buddhism]]. [[Mahayana]] and [[Madhyamaka]] are not the same. [[Mahayana]] was a vast shift in [[understanding]] and [[practice]] of [[Buddhism]] and [[Madhyamaka]] was the major [[philosophical]] part of this shift. |
The [[Madhyamaka]] [[tradition]] is an {{Wiki|epistemological}} [[tradition]]. {{Wiki|Epistemological}} [[traditions]] focus on what we know, how we know, and if we can know. This {{Wiki|epistemological}} [[tradition]] of [[Madhyamaka]] suggests that [[emptiness]] means [[empty]] of meaning and [[empty]] of signification. This [[emptiness]] of meaning suggests that [[emptiness]] can not be [[thought]] and neither can [[emptiness]] be [[conceptualized]] or linguistically represented. In a profound way, no signifier actually can signify [[emptiness]]. So this place of [[emptiness]] is a place without reference and without signification. This [[emptiness]] is the [[essence]] of [[phenomena]] or the [[essence]] of everything about which nothing can be said or [[thought]]. This is an {{Wiki|epistemological}} and deconstructive approach to [[emptiness]]. In a way, the [[Wikipedia:scientific method|methodology]] of approaching [[emptiness]] is by deconstruction of both meaning and attribution of meaning. This deconstructed event is [[experienced]] beyond [[language]] and words. This [[view]] has [[Wikipedia:Nihilism|nihilistic]] sides (no meaning) as well as being powerful in its {{Wiki|epistemological}} [[openness]] which is free of [[language]] attribution. | The [[Madhyamaka]] [[tradition]] is an {{Wiki|epistemological}} [[tradition]]. {{Wiki|Epistemological}} [[traditions]] focus on what we know, how we know, and if we can know. This {{Wiki|epistemological}} [[tradition]] of [[Madhyamaka]] suggests that [[emptiness]] means [[empty]] of meaning and [[empty]] of signification. This [[emptiness]] of meaning suggests that [[emptiness]] can not be [[thought]] and neither can [[emptiness]] be [[conceptualized]] or linguistically represented. In a profound way, no signifier actually can signify [[emptiness]]. So this place of [[emptiness]] is a place without reference and without signification. This [[emptiness]] is the [[essence]] of [[phenomena]] or the [[essence]] of everything about which nothing can be said or [[thought]]. This is an {{Wiki|epistemological}} and deconstructive approach to [[emptiness]]. In a way, the [[Wikipedia:scientific method|methodology]] of approaching [[emptiness]] is by deconstruction of both meaning and attribution of meaning. This deconstructed event is [[experienced]] beyond [[language]] and words. This [[view]] has [[Wikipedia:Nihilism|nihilistic]] sides (no meaning) as well as being powerful in its {{Wiki|epistemological}} [[openness]] which is free of [[language]] attribution. | ||
− | [[Madhyamaka]] orientation was also a response to the concreteness of earlier [[Buddhist]] formulations of [[mind]] and [[awareness]]. Nagarjuna‘s work challenges some of the fundamental concrete [[language]] and [[imagery]] of the [[Abhidharma]]. [[Nagarjuna]] used rationalistic [[thinking]] to deconstruct the rationalistic [[Indian]] [[Buddhist philosophy]] of the day. [[Nagarjuna]] attempted to [[logically]] prove that the [[logical]] assertions about the [[nature of reality]] are inconsistent and useless assertions about [[emptiness]]. All [[language]] and [[rational]] [[thought]] takes us away from [[sunyata]]. The [[mind]] can not lead us into [[emptiness]] and can only distract us from the [[non conceptual]] [[experience]] of [[emptiness]]. | + | [[Madhyamaka]] orientation was also a response to the concreteness of earlier [[Buddhist]] formulations of [[mind]] and [[awareness]]. [[Nagarjuna‘s]] work challenges some of the fundamental concrete [[language]] and [[imagery]] of the [[Abhidharma]]. [[Nagarjuna]] used rationalistic [[thinking]] to deconstruct the rationalistic [[Indian]] [[Buddhist philosophy]] of the day. [[Nagarjuna]] attempted to [[logically]] prove that the [[logical]] assertions about the [[nature of reality]] are inconsistent and useless assertions about [[emptiness]]. All [[language]] and [[rational]] [[thought]] takes us away from [[sunyata]]. The [[mind]] can not lead us into [[emptiness]] and can only distract us from the [[non conceptual]] [[experience]] of [[emptiness]]. |
[[Madhyamaka]] does have limitations. A limitation is that [[Madhyamaka]] seems to make no active [[understanding]] or {{Wiki|intuition}} as to [[phenomena]] of [[emptiness]]. [[Madhyamaka]] makes no attribution as to the [[indivisibility]] of [[phenomena]] and [[emptiness]]. The [[dimension]] of [[phenomena]] is simply left out of the [[Madhyamaka]]. [[Phenomena]] is left as unsaid and unthought. Within this lack of inclusion of [[phenomena]] there is a loss of the [[understanding]] of the non [[duality]] of [[appearance]] and [[emptiness]]. The presentation of [[Madhyamaka]] lacks reference to [[phenomena]] that does reflect the [[non-duality]] of [[form]] and [[emptiness]] as expressed in the [[heart sutra]]. The [[non-duality]] of [[relative truth]] and [[ultimate truth]] is by passed and unsaid. The dynamic aspect of radiance is unspoken and un-recognized in [[Madhyamaka]]. | [[Madhyamaka]] does have limitations. A limitation is that [[Madhyamaka]] seems to make no active [[understanding]] or {{Wiki|intuition}} as to [[phenomena]] of [[emptiness]]. [[Madhyamaka]] makes no attribution as to the [[indivisibility]] of [[phenomena]] and [[emptiness]]. The [[dimension]] of [[phenomena]] is simply left out of the [[Madhyamaka]]. [[Phenomena]] is left as unsaid and unthought. Within this lack of inclusion of [[phenomena]] there is a loss of the [[understanding]] of the non [[duality]] of [[appearance]] and [[emptiness]]. The presentation of [[Madhyamaka]] lacks reference to [[phenomena]] that does reflect the [[non-duality]] of [[form]] and [[emptiness]] as expressed in the [[heart sutra]]. The [[non-duality]] of [[relative truth]] and [[ultimate truth]] is by passed and unsaid. The dynamic aspect of radiance is unspoken and un-recognized in [[Madhyamaka]]. | ||
Line 37: | Line 37: | ||
[[Emptiness]] as [[Buddha Nature]] | [[Emptiness]] as [[Buddha Nature]] | ||
− | The next major [[tradition]] to unfold within the [[Mahayana]] was [[Yogacara]] originated by [[Asanga]] around the fourth century. The [[Prajnaparamita]] was considered the [[second turning of the wheel of dharma]]. The later [[sutras]] that followed [[Nagarjuna]] were considered the third turning. The [[Yogacara]] reflects a number of [[sutras]], especially the five teachings of [[Maitreya]] revealed by [[Asanga]]. In the teachings of [[Maitreya]], the [[understanding]] of the [[Tathagatagarbha]] clearing arose and is translated as [[Buddha Nature]]. This [[understanding]] and [[actuality]] of [[Buddha nature]] was specifically developed in the [[Uttaratantra]]. The [[Uttaratantra]] is one of the five teachings of [[Maitreya]]. This [[tradition]] of the givenness of [[seeds]] of [[enlightenment]] as the innate [[Buddha nature]] is understood to be within everyone and all [[sentient beings]]. The [[Tathagatagarbha]] [[doctrine]] is significant here as representing a contrasting pole in the presentation of [[Buddhism]] to the [[Madhyamaka philosophy]] of [[Nagarjuna]]. The [[Tathagatagarbha]] [[doctrine]] provided the basis for a different way of [[conceptualizing]] the process of [[enlightenment]]. Rather than a progress along a [[path]] in which the [[path]] is primarily one of [[purification]], the [[Tathagatagarbha]] {{Wiki|perspective}} understood the [[attainment of Buddhahood]] as the uncovering of potential that was always there. The [[path]] is the [[path]] of experiencing the underlying [[sublime]] structure of [[reality]]. This [[arising]] of the [[Uttaratantra]] [[tantra]] and the [[Tathagatagarbha]] gave [[cosmological]] base to [[dependent origination]]. This [[primordial awareness]] as [[Buddha nature]] became the primal [[cause]] of [[dependent origination]]. This is an amazing shift and there is the opening for the [[Vajrayana]] to unfold. Within this formulation there can be an implicit [[theism]]. Within this [[understanding]], [[phenomenon]] was also included into the [[path]] of [[realization]]. | + | The next major [[tradition]] to unfold within the [[Mahayana]] was [[Yogacara]] originated by [[Asanga]] around the fourth century. The [[Prajnaparamita]] was considered the [[second turning of the wheel of dharma]]. The later [[sutras]] that followed [[Nagarjuna]] were considered the [[third turning]]. The [[Yogacara]] reflects a number of [[sutras]], especially the five teachings of [[Maitreya]] revealed by [[Asanga]]. In the teachings of [[Maitreya]], the [[understanding]] of the [[Tathagatagarbha]] clearing arose and is translated as [[Buddha Nature]]. This [[understanding]] and [[actuality]] of [[Buddha nature]] was specifically developed in the [[Uttaratantra]]. The [[Uttaratantra]] is one of the five teachings of [[Maitreya]]. This [[tradition]] of the givenness of [[seeds]] of [[enlightenment]] as the innate [[Buddha nature]] is understood to be within everyone and all [[sentient beings]]. The [[Tathagatagarbha]] [[doctrine]] is significant here as representing a contrasting pole in the presentation of [[Buddhism]] to the [[Madhyamaka philosophy]] of [[Nagarjuna]]. The [[Tathagatagarbha]] [[doctrine]] provided the basis for a different way of [[conceptualizing]] the process of [[enlightenment]]. Rather than a progress along a [[path]] in which the [[path]] is primarily one of [[purification]], the [[Tathagatagarbha]] {{Wiki|perspective}} understood the [[attainment of Buddhahood]] as the uncovering of potential that was always there. The [[path]] is the [[path]] of experiencing the underlying [[sublime]] {{Wiki|structure}} of [[reality]]. This [[arising]] of the [[Uttaratantra]] [[tantra]] and the [[Tathagatagarbha]] gave [[cosmological]] base to [[dependent origination]]. This [[primordial awareness]] as [[Buddha nature]] became the primal [[cause]] of [[dependent origination]]. This is an amazing shift and there is the opening for the [[Vajrayana]] to unfold. Within this formulation there can be an implicit [[theism]]. Within this [[understanding]], [[phenomenon]] was also included into the [[path]] of [[realization]]. |
The [[Yogacara]] also provided a frame to hold the relationships between [[Wikipedia:Convention (norm)|conventional]] [[reality]] or [[relative truth]] and the [[ultimate truth]]. The [[realm of phenomena]] was being integrated into the [[ultimate reality]]. The [[two truths]] [[understanding]] contrast our ordinary [[perception]] of [[reality]] with the [[absolute]] or [[ultimate truth]]. | The [[Yogacara]] also provided a frame to hold the relationships between [[Wikipedia:Convention (norm)|conventional]] [[reality]] or [[relative truth]] and the [[ultimate truth]]. The [[realm of phenomena]] was being integrated into the [[ultimate reality]]. The [[two truths]] [[understanding]] contrast our ordinary [[perception]] of [[reality]] with the [[absolute]] or [[ultimate truth]]. | ||
− | [[Tathagatagarbha]] [[understanding]] is different than the [[Madhyamaka]] approach. Rather then the [[rational]] descriptions of the [[illusion]] of [[samsara]] there is the beginning attempts to [[experience]] the indivisibleness between [[view]] of [[phenomena]] and the [[enlightened]] state. This [[view]] is closer to the {{Wiki|shamanistic}} [[view]] of [[meditative]] practice. The [[Madhyamaka]] descriptions are negative and deconstruct [[experience]]. The [[Yogacara]] was the [[view]] of [[yogis]] and [[meditators]]. The [[Nyingmapa tradition]] or the [[old translation school]] [[manifest]] the positive descriptions of [[primordial awareness]] as [[emptiness]] that is neither [[void]] nor [[dead]]. Rather, [[primordial awareness]] is alive and luminous radiance and is the source of [[phenomena]] and the possibility of [[experience]] of the indivisibleness between [[phenomena]] and [[emptiness]]. The [[Tathagatagarbha]] was [[emptiness]] but within each [[person]] it is the base of [[experience]] and the [[world]]. [[Buddha nature]] is [[emptiness]], which is alive and [[compassionate]] and is knowingness or [[gnosis]]. | + | [[Tathagatagarbha]] [[understanding]] is different than the [[Madhyamaka]] approach. Rather then the [[rational]] descriptions of the [[illusion]] of [[samsara]] there is the beginning attempts to [[experience]] the indivisibleness between [[view]] of [[phenomena]] and the [[enlightened]] [[state]]. This [[view]] is closer to the {{Wiki|shamanistic}} [[view]] of [[meditative]] [[practice]]. The [[Madhyamaka]] descriptions are negative and deconstruct [[experience]]. The [[Yogacara]] was the [[view]] of [[yogis]] and [[meditators]]. The [[Nyingmapa tradition]] or the [[old translation school]] [[manifest]] the positive descriptions of [[primordial awareness]] as [[emptiness]] that is neither [[void]] nor [[dead]]. Rather, [[primordial awareness]] is alive and {{Wiki|luminous}} radiance and is the source of [[phenomena]] and the possibility of [[experience]] of the indivisibleness between [[phenomena]] and [[emptiness]]. The [[Tathagatagarbha]] was [[emptiness]] but within each [[person]] it is the base of [[experience]] and the [[world]]. [[Buddha nature]] is [[emptiness]], which is alive and [[compassionate]] and is knowingness or [[gnosis]]. |
[[Emptiness]] as [[Cosmological]] Radiance [[Embodied]]: The [[Path]] of the [[Tantra]] | [[Emptiness]] as [[Cosmological]] Radiance [[Embodied]]: The [[Path]] of the [[Tantra]] | ||
− | Within this formulation of the [[tantra]], [[emptiness]] is [[primordial awareness]] that [[manifests]] the [[three kayas]]. This next unfolding was the [[revelation]] of the great [[tantras]] and the [[Vajrayana]] and [[Mantrayana]] [[paths]]. The [[arising]] of the [[understanding]] of [[emptiness]] as [[radiant light]] and [[bliss]]. . This period was from the fourth through the 12th century. These great [[tantras]] arose, which elaborated the practice of [[deities]] and the [[cosmology]] of the [[deities]] and [[dakinis]]. The [[world]] of [[awareness]] as being multi-dimensional was unfolding as [[dharmakaya]], [[sambhogakaya]] and [[nirmanakaya]]. | + | Within this formulation of the [[tantra]], [[emptiness]] is [[primordial awareness]] that [[manifests]] the [[three kayas]]. This next unfolding was the [[revelation]] of the great [[tantras]] and the [[Vajrayana]] and [[Mantrayana]] [[paths]]. The [[arising]] of the [[understanding]] of [[emptiness]] as [[radiant light]] and [[bliss]]. . This period was from the fourth through the 12th century. These great [[tantras]] arose, which elaborated the [[practice]] of [[deities]] and the [[cosmology]] of the [[deities]] and [[dakinis]]. The [[world]] of [[awareness]] as being multi-dimensional was unfolding as [[dharmakaya]], [[sambhogakaya]] and [[nirmanakaya]]. |
− | [[Dependent origination]] is now ultimately light. [[Emptiness]] is understood to be the [[openness]] of [[spaciousness]], luminous radiance. And this [[radiant light]] is the [[great compassion]] that creates everything and [[manifests]] everything directly ceaselessly. Since luminous [[emptiness]] was [[manifesting]] the [[infinite]] circumstances of [[dependent origination]], [[dependent origination]] was also light. So the [[world]] is fused with light as light, and the map of [[Indra]] reflects this [[understanding]] of the interpenetration of [[energy]] and light. The indivisibleness of [[phenomena]] and luminous [[emptiness]] and luminous [[emptiness]] and [[phenomena]] is central to the [[tantric practice]].. Also, the field of light can be located within the [[human body]] but is also beyond the [[body]]. Hence, there is this interfusion of the [[world]] of [[beings]] as light. This allows for extension to place us within the other directly and not just by words or modeling but by extension and [[transmission]] of [[awareness]] itself. The [[time]] period of the [[tantras]] was an extension of the great [[sutra’s]] and goes from about 400 A D through 1200 A D. The [[Guhyasamaja tantra]], one of the major [[Anuttarayoga tantras]] may date as early as fourth century. New [[tantras]] continued to appear until the last stages of [[Indian Buddhism]]. One of the most important [[tantras]] for the [[Tibetans]] was the [[Kalachakra tantra]]. This [[tantra]] appeared in [[India]] not long before the destruction of [[Buddhist]] [[monasteries]] by {{Wiki|Islamic}} armies. | + | [[Dependent origination]] is now ultimately {{Wiki|light}}. [[Emptiness]] is understood to be the [[openness]] of [[spaciousness]], {{Wiki|luminous}} radiance. And this [[radiant light]] is the [[great compassion]] that creates everything and [[manifests]] everything directly ceaselessly. Since {{Wiki|luminous}} [[emptiness]] was [[manifesting]] the [[infinite]] circumstances of [[dependent origination]], [[dependent origination]] was also {{Wiki|light}}. So the [[world]] is fused with {{Wiki|light}} as {{Wiki|light}}, and the map of [[Indra]] reflects this [[understanding]] of the interpenetration of [[energy]] and {{Wiki|light}}. The indivisibleness of [[phenomena]] and {{Wiki|luminous}} [[emptiness]] and {{Wiki|luminous}} [[emptiness]] and [[phenomena]] is central to the [[tantric practice]].. Also, the field of {{Wiki|light}} can be located within the [[human body]] but is also beyond the [[body]]. Hence, there is this interfusion of the [[world]] of [[beings]] as {{Wiki|light}}. This allows for extension to place us within the other directly and not just by words or modeling but by extension and [[transmission]] of [[awareness]] itself. The [[time]] period of the [[tantras]] was an extension of the great [[sutra’s]] and goes from about 400 A D through 1200 A D. The [[Guhyasamaja tantra]], one of the major [[Anuttarayoga tantras]] may date as early as fourth century. New [[tantras]] continued to appear until the last stages of [[Indian Buddhism]]. One of the most important [[tantras]] for the [[Tibetans]] was the [[Kalachakra tantra]]. This [[tantra]] appeared in [[India]] not long before the destruction of [[Buddhist]] [[monasteries]] by {{Wiki|Islamic}} armies. |
− | The [[old tantras]] were transmitted to [[Tibet]] during the eight century. The major sources of the [[new tantras]] were transmitted two centuries later. Some of the major [[tantras]] concerning the supreme [[siddhis]] of [[enlightenment]] were the [[Hevajra]], the [[Guhyasamaja]], the [[Chakrasamvara]], [[Kalachakra]] and the [[Guhyagarbha tantra]]. In this [[understanding]], [[emptiness]] becomes positive, alive, luminous radiance, potentiality and is [[embodied]] as [[human]] [[awareness]] itself. | + | The [[old tantras]] were transmitted to [[Tibet]] during the eight century. The major sources of the [[new tantras]] were transmitted two centuries later. Some of the major [[tantras]] concerning the supreme [[siddhis]] of [[enlightenment]] were the [[Hevajra]], the [[Guhyasamaja]], the [[Chakrasamvara]], [[Kalachakra]] and the [[Guhyagarbha tantra]]. In this [[understanding]], [[emptiness]] becomes positive, alive, {{Wiki|luminous}} radiance, potentiality and is [[embodied]] as [[human]] [[awareness]] itself. |
Indivisibleness of [[Emptiness]] and [[Phenomena]] | Indivisibleness of [[Emptiness]] and [[Phenomena]] | ||
− | In the old translation [[traditions]] of [[Nyingma tradition]] [[phenomena]] is brought deeply into [[understanding]] of the [[essential]] relationship between luminous [[emptiness]] and [[phenomena]]. The [[understanding]] was the [[non-duality]] or the [[indivisibility]] of [[phenomena]] and luminous [[emptiness]] was [[essential]] to the [[path]] of [[realization]]. The [[oneness]] of [[relative truth]] and [[ultimate truth]] is an [[essential]] aspect of the [[Vajrayana]] [[path]]. The meaning of [[heart sutra]] is completed explicitly. The early [[understanding]] of [[sutra]] was [[emptiness]] alone. And the later [[understanding]] was the [[indivisibility]] of [[form]] and [[emptiness]] and [[emptiness]] and [[form]]. There is the moving away from [[emptiness]] as [[void]] alone to the [[understanding]] of [[emptiness]] as potentiality and source of [[manifestation]] of the [[world]] and the archetypical energies as the [[deities]] and [[dakinis]]. There is the [[recognition]] of the [[divinity]] of [[appearance]] and the [[divinity]] of [[experience]] within the [[Vajrayana]]. The [[Nirmanakaya]] [[dimension]] is included in the {{Wiki|drama}} of [[realization]]. | + | In the old translation [[traditions]] of [[Nyingma tradition]] [[phenomena]] is brought deeply into [[understanding]] of the [[essential]] relationship between {{Wiki|luminous}} [[emptiness]] and [[phenomena]]. The [[understanding]] was the [[non-duality]] or the [[indivisibility]] of [[phenomena]] and {{Wiki|luminous}} [[emptiness]] was [[essential]] to the [[path]] of [[realization]]. The [[oneness]] of [[relative truth]] and [[ultimate truth]] is an [[essential]] aspect of the [[Vajrayana]] [[path]]. The meaning of [[heart sutra]] is completed explicitly. The early [[understanding]] of [[sutra]] was [[emptiness]] alone. And the later [[understanding]] was the [[indivisibility]] of [[form]] and [[emptiness]] and [[emptiness]] and [[form]]. There is the moving away from [[emptiness]] as [[void]] alone to the [[understanding]] of [[emptiness]] as potentiality and source of [[manifestation]] of the [[world]] and the archetypical energies as the [[deities]] and [[dakinis]]. There is the [[recognition]] of the [[divinity]] of [[appearance]] and the [[divinity]] of [[experience]] within the [[Vajrayana]]. The [[Nirmanakaya]] [[dimension]] is included in the {{Wiki|drama}} of [[realization]]. |
− | The [[arising]] of [[Dzogchen]] during the 8th and 9th centuries was the most exquisite [[understanding]] of the indivisibleness of [[phenomena]] and luminous [[emptiness]]. The [[indivisibility]] of [[relative]] [[phenomena]] and [[absolute truth]] was completed within [[Dzogchen]]. There is much speculation since the origins of [[Dzogchen]] are mysterious that [[Chan Buddhism]] influenced the [[arising]] of [[Dzogchen]]. Other [[influences]] were the [[Indian]] [[Mahasiddha]] [[tradition]], [[Bon]], [[Indian]] [[Yogacara]] /[[Tathagatagarbha]] [[understanding]], [[Hindu]] [[Kashmir]] {{Wiki|Shaivism}}, the [[Mahayoga tantras]], and even [[Gnosticism]]. Of great influence was the fundamental [[Mahayoga]] text of the [[Nyingma School]], the [[Guhyagarbha Tantra]]. | + | The [[arising]] of [[Dzogchen]] during the 8th and 9th centuries was the most exquisite [[understanding]] of the indivisibleness of [[phenomena]] and {{Wiki|luminous}} [[emptiness]]. The [[indivisibility]] of [[relative]] [[phenomena]] and [[absolute truth]] was completed within [[Dzogchen]]. There is much speculation since the origins of [[Dzogchen]] are mysterious that [[Chan Buddhism]] influenced the [[arising]] of [[Dzogchen]]. Other [[influences]] were the [[Indian]] [[Mahasiddha]] [[tradition]], [[Bon]], [[Indian]] [[Yogacara]] /[[Tathagatagarbha]] [[understanding]], [[Hindu]] [[Kashmir]] {{Wiki|Shaivism}}, the [[Mahayoga tantras]], and even [[Gnosticism]]. Of great influence was the fundamental [[Mahayoga]] text of the [[Nyingma School]], the [[Guhyagarbha Tantra]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://transmissiononline.org/issue/awareness-as-existingness/article/the-appearance-of-emptiness-through-time transmissiononline.org] | [http://transmissiononline.org/issue/awareness-as-existingness/article/the-appearance-of-emptiness-through-time transmissiononline.org] | ||
[[Category:Śūnyatā]] | [[Category:Śūnyatā]] |
Latest revision as of 01:42, 14 April 2015
By Rudolph Bauer, Phd
The word Emptiness has many various meanings. The experience of awareness becoming aware of its own self opens the experience of emptiness in a most direct manner. Experientially emptiness has many faces. Sometimes the face of emptiness is a void or abyss like experience. This abyss can open the unhappy experience of falling and falling and falling. This void experience can at times open the experience of disappearing and dissolving into a terrifying nothingness. And sometimes emptiness is experienced as no thingness. Sometimes emptiness is experience like endless and infinite space. Sometimes emptiness is experienced as unbound openness. Sometimes emptiness is experienced as deep unmoving stillness, stillness of movement and stillness of sound. Sometimes emptiness is experienced as bliss, vast bliss. All these variations of experience unfold over time as one becomes aware of their own awareness. Sometimes emptiness is experienced as freedom of pure potentiality. Often the word sunyata implies the experience and nature of emptiness. The personal experience of emptiness is a vast range experience often beyond words and language. The human range of experiencing emptiness is vast and ineffable. The experience of emptiness can range from nihilistic experience that can not be thought to the positive experience that is unbound bliss as gnosis. This wide range of meaning of emptiness is not only personally experiential but there is vast range of the historical cultural unfolding of the appearance of emptiness and articulation of emptiness by the various spiritual traditions. Over time the phenomena of emptiness has been articulated in various ways, and at times in ways that are in opposition to each other.
Historically, emptiness has had many meanings in the history of eastern philosophy both in Buddhism and Hinduism. I will briefly describe some of the meanings ascribed to emptiness in Tibetan Buddhism. I will describe the appearance of emptiness and the unfolding of the understanding of emptiness over time.
Emptiness as Dependent Origination
In early Buddhism (approximately 400 BC through to the second century AD) the understanding about emptiness was primarily dependent origination. During the time of Buddha Shakyamuni and the Brahmanic scriptures, the Vedas had not be written down. Buddha’s own words or understanding was not to be written for several centuries. For the Tibetans, this was the first turning of the wheel of teaching and was to be continued on within the ongoing revelation of the Mahayana and Vajrayana teachings. Another way of thinking is that the early teachings of Buddhism was part of an ongoing, unfolding process of reformulation and self revelation. For the Tibetans the word Buddha referred less to the historical person than to the universal process of self revelation.
Early Buddhism was preoccupied with causality as karma. The word karma itself means action. The early understanding of mindfulness was a total awareness of the immediate situation. Realization or enlightenment has the implication of being able to read the karma of the situation; the knowingness that allows the reading of the subtle causes and results. Early Buddhism grew out of a shamanistic context. Its formulation was none the less within a clerical context with the emphasis on monastic life and spiritual rules of behavior. This shamanistic clerical tension manifested early in the Buddhist tradition and has continued to manifest throughout time; the dynamic tension of the rational and logical with the magical and esoteric.
Buddha gave subtle insight into the relational nature of phenomena in his early teachings. There is the famous formula pratityasamutpada, which is dependent origination. Dependent origination understanding was foremost philosophically in early Buddhism. There is this ceaseless arising of mutual causation. The emptiness of phenomena is described as all phenomena are without substance and are empty since they do not exist independently. Dependent origination reflects the understanding that phenomena are the result of infinite multiple causalities. Interdependent causalities bring phenomena into a temporal and time limited existence. Interdependent phenomena are empty and have no basis within them. Every and all phenomena are a result of multiple infinite causalities. This causal result is phenomena and the resulted phenomena, in turn, enters the sequence of causality and in turn contributes to innumerable causal sequencing resulting in infinite phenomena arising. Interdependence is the meaning of emptiness. This experience of emptiness is experienced as the view of phenomena within our own self and as well as our view of all external phenomena.
Because every phenomenon is the result of causes outside of its own being, its own being is empty and contingent. The self concept was considering the occurrence of attributions and reality was regarded as some sense real. Reality was regarded as somewhat real as the subject and object implies each other, or co-emergent with each other. By self concept we may use the contemporary language of self representation. Self concept means how I represent myself to myself on the level of ideation or representational thinking. In this phrasing the sense of self or sense of subjectivity becomes an ideational and mental configuration.
Some people interpret this vast infinite interdependency as an empty process with empty results. They consider this is a mechanistic approach to emptiness. This view is there is simply this unending process of events without basis, without source or without end. This interdependent view is considered by some to be nihilistic. In this view of emptiness there is neither cosmological source nor intrinsic meaning. Some think this dependent origination can be also understood beyond the rationalistic. Dependent origination frame can be viewed from within the shamanistic frame. From within the shamanistic frame this would imply the power of unbound resonance, the vast magical net of radiant luminous energy that makes up the universe. This is implies a cosmological framing of the vast relational reality of the energetic luminous universe.
Unthinkableness of Emptiness
In time (1st or 2nd century AD) the meaning of the appearance of emptiness was described by Nagarjuna. He formulated the Madhyamaka traditions. This great tradition was part of the unfolding of the Mahayana tradition. This was another turning of the wheel of dharma, the wheel of understanding. Mahayana or great vehicle was a vast shift in the experience and projection of Buddhism. Mahayana and Madhyamaka are not the same. Mahayana was a vast shift in understanding and practice of Buddhism and Madhyamaka was the major philosophical part of this shift.
The Madhyamaka tradition is an epistemological tradition. Epistemological traditions focus on what we know, how we know, and if we can know. This epistemological tradition of Madhyamaka suggests that emptiness means empty of meaning and empty of signification. This emptiness of meaning suggests that emptiness can not be thought and neither can emptiness be conceptualized or linguistically represented. In a profound way, no signifier actually can signify emptiness. So this place of emptiness is a place without reference and without signification. This emptiness is the essence of phenomena or the essence of everything about which nothing can be said or thought. This is an epistemological and deconstructive approach to emptiness. In a way, the methodology of approaching emptiness is by deconstruction of both meaning and attribution of meaning. This deconstructed event is experienced beyond language and words. This view has nihilistic sides (no meaning) as well as being powerful in its epistemological openness which is free of language attribution.
Madhyamaka orientation was also a response to the concreteness of earlier Buddhist formulations of mind and awareness. Nagarjuna‘s work challenges some of the fundamental concrete language and imagery of the Abhidharma. Nagarjuna used rationalistic thinking to deconstruct the rationalistic Indian Buddhist philosophy of the day. Nagarjuna attempted to logically prove that the logical assertions about the nature of reality are inconsistent and useless assertions about emptiness. All language and rational thought takes us away from sunyata. The mind can not lead us into emptiness and can only distract us from the non conceptual experience of emptiness.
Madhyamaka does have limitations. A limitation is that Madhyamaka seems to make no active understanding or intuition as to phenomena of emptiness. Madhyamaka makes no attribution as to the indivisibility of phenomena and emptiness. The dimension of phenomena is simply left out of the Madhyamaka. Phenomena is left as unsaid and unthought. Within this lack of inclusion of phenomena there is a loss of the understanding of the non duality of appearance and emptiness. The presentation of Madhyamaka lacks reference to phenomena that does reflect the non-duality of form and emptiness as expressed in the heart sutra. The non-duality of relative truth and ultimate truth is by passed and unsaid. The dynamic aspect of radiance is unspoken and un-recognized in Madhyamaka.
Nonetheless, the actuality of the great compassion as sunyata is spoken and signified. The bodhichitta is also expressed and signified. The sambhogakaya dimension is also relatively unsaid, as is the nirmanakaya dimension. The Madhyamaka is an epistemological presentation of the dharmakaya via the path of negativity. What is not rather then what is.
It was on the basis of a group of Mahayana sutras the Prajnaparamita sutras that Nagarjuna created Madhyamaka philosophy. Prajnaparamita is the “Perfection of Wisdom” and means going beyond. Cutting through dualistic thinking, conceptual thinking; into experience of wisdom. The Madhyamaka uses rational thinking in cutting through rational thinking and understanding. In this approach, he deconstructs causality and all and any assertions that can be made about nature of reality or emptiness or sunyata. The cessation of conceptualization will itself transform samsara into nirvana and brings forth enlightenment.
Nagarjuna says emptiness is essentially compassion and compassion is emptiness. Ultimately the Madhyamaka philosophy opens the doorway to non-conceptual actuality of compassion. Similar to Madhyamaka methodology is the post modern philosopher Derrida’s methodology which deconstructs language and its meaning. This path of negation is also present in forms of Vedic philosophy as well as in Christian theology.
Emptiness as Buddha Nature
The next major tradition to unfold within the Mahayana was Yogacara originated by Asanga around the fourth century. The Prajnaparamita was considered the second turning of the wheel of dharma. The later sutras that followed Nagarjuna were considered the third turning. The Yogacara reflects a number of sutras, especially the five teachings of Maitreya revealed by Asanga. In the teachings of Maitreya, the understanding of the Tathagatagarbha clearing arose and is translated as Buddha Nature. This understanding and actuality of Buddha nature was specifically developed in the Uttaratantra. The Uttaratantra is one of the five teachings of Maitreya. This tradition of the givenness of seeds of enlightenment as the innate Buddha nature is understood to be within everyone and all sentient beings. The Tathagatagarbha doctrine is significant here as representing a contrasting pole in the presentation of Buddhism to the Madhyamaka philosophy of Nagarjuna. The Tathagatagarbha doctrine provided the basis for a different way of conceptualizing the process of enlightenment. Rather than a progress along a path in which the path is primarily one of purification, the Tathagatagarbha perspective understood the attainment of Buddhahood as the uncovering of potential that was always there. The path is the path of experiencing the underlying sublime structure of reality. This arising of the Uttaratantra tantra and the Tathagatagarbha gave cosmological base to dependent origination. This primordial awareness as Buddha nature became the primal cause of dependent origination. This is an amazing shift and there is the opening for the Vajrayana to unfold. Within this formulation there can be an implicit theism. Within this understanding, phenomenon was also included into the path of realization.
The Yogacara also provided a frame to hold the relationships between conventional reality or relative truth and the ultimate truth. The realm of phenomena was being integrated into the ultimate reality. The two truths understanding contrast our ordinary perception of reality with the absolute or ultimate truth.
Tathagatagarbha understanding is different than the Madhyamaka approach. Rather then the rational descriptions of the illusion of samsara there is the beginning attempts to experience the indivisibleness between view of phenomena and the enlightened state. This view is closer to the shamanistic view of meditative practice. The Madhyamaka descriptions are negative and deconstruct experience. The Yogacara was the view of yogis and meditators. The Nyingmapa tradition or the old translation school manifest the positive descriptions of primordial awareness as emptiness that is neither void nor dead. Rather, primordial awareness is alive and luminous radiance and is the source of phenomena and the possibility of experience of the indivisibleness between phenomena and emptiness. The Tathagatagarbha was emptiness but within each person it is the base of experience and the world. Buddha nature is emptiness, which is alive and compassionate and is knowingness or gnosis.
Emptiness as Cosmological Radiance Embodied: The Path of the Tantra
Within this formulation of the tantra, emptiness is primordial awareness that manifests the three kayas. This next unfolding was the revelation of the great tantras and the Vajrayana and Mantrayana paths. The arising of the understanding of emptiness as radiant light and bliss. . This period was from the fourth through the 12th century. These great tantras arose, which elaborated the practice of deities and the cosmology of the deities and dakinis. The world of awareness as being multi-dimensional was unfolding as dharmakaya, sambhogakaya and nirmanakaya.
Dependent origination is now ultimately light. Emptiness is understood to be the openness of spaciousness, luminous radiance. And this radiant light is the great compassion that creates everything and manifests everything directly ceaselessly. Since luminous emptiness was manifesting the infinite circumstances of dependent origination, dependent origination was also light. So the world is fused with light as light, and the map of Indra reflects this understanding of the interpenetration of energy and light. The indivisibleness of phenomena and luminous emptiness and luminous emptiness and phenomena is central to the tantric practice.. Also, the field of light can be located within the human body but is also beyond the body. Hence, there is this interfusion of the world of beings as light. This allows for extension to place us within the other directly and not just by words or modeling but by extension and transmission of awareness itself. The time period of the tantras was an extension of the great sutra’s and goes from about 400 A D through 1200 A D. The Guhyasamaja tantra, one of the major Anuttarayoga tantras may date as early as fourth century. New tantras continued to appear until the last stages of Indian Buddhism. One of the most important tantras for the Tibetans was the Kalachakra tantra. This tantra appeared in India not long before the destruction of Buddhist monasteries by Islamic armies.
The old tantras were transmitted to Tibet during the eight century. The major sources of the new tantras were transmitted two centuries later. Some of the major tantras concerning the supreme siddhis of enlightenment were the Hevajra, the Guhyasamaja, the Chakrasamvara, Kalachakra and the Guhyagarbha tantra. In this understanding, emptiness becomes positive, alive, luminous radiance, potentiality and is embodied as human awareness itself.
Indivisibleness of Emptiness and Phenomena
In the old translation traditions of Nyingma tradition phenomena is brought deeply into understanding of the essential relationship between luminous emptiness and phenomena. The understanding was the non-duality or the indivisibility of phenomena and luminous emptiness was essential to the path of realization. The oneness of relative truth and ultimate truth is an essential aspect of the Vajrayana path. The meaning of heart sutra is completed explicitly. The early understanding of sutra was emptiness alone. And the later understanding was the indivisibility of form and emptiness and emptiness and form. There is the moving away from emptiness as void alone to the understanding of emptiness as potentiality and source of manifestation of the world and the archetypical energies as the deities and dakinis. There is the recognition of the divinity of appearance and the divinity of experience within the Vajrayana. The Nirmanakaya dimension is included in the drama of realization.
The arising of Dzogchen during the 8th and 9th centuries was the most exquisite understanding of the indivisibleness of phenomena and luminous emptiness. The indivisibility of relative phenomena and absolute truth was completed within Dzogchen. There is much speculation since the origins of Dzogchen are mysterious that Chan Buddhism influenced the arising of Dzogchen. Other influences were the Indian Mahasiddha tradition, Bon, Indian Yogacara /Tathagatagarbha understanding, Hindu Kashmir Shaivism, the Mahayoga tantras, and even Gnosticism. Of great influence was the fundamental Mahayoga text of the Nyingma School, the Guhyagarbha Tantra.