Difference between revisions of "The Great Madhyamaka"
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| − | An introduction to the Cycle of Texts belonging to the [[Madhyamaka | + | An introduction to the Cycle of Texts belonging to the [[Madhyamaka Empty-of-Other System]] |
by [[Lama]] [[Jampa Thaye]] | by [[Lama]] [[Jampa Thaye]] | ||
| − | Many great [[Kagyu]] [[masters]] have declared that the most [[profound view]] of the [[nature of reality]] is that set forth in the system of ‘The Great [[Madhyamaka]]’ or as it is often termed ‘The [[Madhyamaka | + | Many great [[Kagyu]] [[masters]] have declared that the most [[profound view]] of the [[nature of reality]] is that set forth in the system of ‘The Great [[Madhyamaka]]’ or as it is often termed ‘The [[Madhyamaka Empty-of-Other]]’. According to these [[masters]] the [[Madhyamaka]] [[philosophical]] school can be divided into two [[principal]] lines: that of the ordinary [[Madhyamaka]] of the [[philosophers]] which asserts the essencelessness of all [[phenomena]] to be the [[highest]] [[view]], and that of the extra-ordinary [[Madhyamaka]] of [[yogic]] practitioners which asserts that [[emptiness]] is not a mere {{Wiki|negation}} but the [[inseparable]] union of [[awareness]] and the expanse of [[reality]], a union that is [[primordially]] endowed with the qualities of [[Buddhahood]] and [[empty]] of any defiling [[elements]]. It is this latter line of [[Madhyamaka]] which in [[Tibet]] was termed ‘The [[Great Madhyamaka]]’ or ‘The [[Madhyamaka Empty-of-Other]]’. This term ([[Umé Zhentong]]) was used in opposition to the other sub-school which was termed ‘The [[Madhyamaka of Intrinsic Emptiness]]’ ([[Umé Rangtong]]). This ‘[[Madhyamaka of Intrinsic Emptiness]]’ included subdivisions of [[Madhyamaka]] which had developed in [[India]] through the work of such [[masters]] as [[Bhavya]], [[Buddhapalita]] and [[Candrakirti]]. |
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The History of the [[Teaching]] – [[India]] | The History of the [[Teaching]] – [[India]] | ||
| − | The source of the ‘The | + | The source of the ‘The [[Great Madhyamaka]]’ or ‘The [[Madhyamaka Empty-of-Other]]’ is [[Lord]] [[Buddha’s teaching]] contained in the collection of [[sutras]] known as the [[sutras]] ‘of the [[essential]] meaning’ such as the [[Srimaladevi]] and [[Dharanisvara]] [[sutras]] which derive from the period of His [[teaching]] known as ‘The third [[Turning of the Wheel]]’. This [[teaching]] was further elaborated by the [[bodhisattva Maitreya]], regent of the [[Buddha]]. Subsequently in the second century C.E. the [[acarya]] [[Nagarjuna]] wrote two short works including ‘The [[Praise of the Dharmadhatu]]’ to explicate this ‘[[Madhyamaka Empty-of-Other]]’ viewpoint. The [[siddhas]] [[Saraha]] and [[Sabara]] later blended these teachings with [[Vajrayana]] instructions and transmitted this synthesis through the {{Wiki|medium}} of their [[Vajra]]-songs which were in turn received and transmitted by [[Maitripa]] (1007−), one of the two [[principal]] [[gurus]] of [[Marpa Lotsawa]] (1012−1097). |
| − | In the fourth century C.E. the [[master]] [[Asanga]] received [[direct transmission]] of the | + | In the fourth century C.E. the [[master]] [[Asanga]] received [[direct transmission]] of the ‘[[Empty-of-Other]]’ teachings from the [[bodhisattva Maitreya]] in [[Tusita]]; in fact at that [[time]] [[Asanga]] received five textual teachings known as ‘The [[Five Dharmas of Maitreya]]’. It was the last two of these works, the [[Dharmadharmadatavibhanga]] and the [[Uttaratantrasastra]], that were most explicit in presenting the ‘[[Empty-of-Other]]’ [[view]]. |
| − | Although [[Asanga]] and his half-brother [[Vasubhandu]] taught the [[philosophical]] [[view]] of the [[Cittamatra]] school to their ordinary followers, to their most advanced [[disciples]] they presented the | + | Although [[Asanga]] and his half-brother [[Vasubhandu]] taught the [[philosophical]] [[view]] of the [[Cittamatra]] school to their ordinary followers, to their most advanced [[disciples]] they presented the ‘[[Five Dharmas]]’ and the ‘[[Empty-of-Other]]’ [[view]]. In the course of [[time]] however these inner teachings declined and it was only after several centuries that they were re-promulgated through the [[siddha]] [[Maitripa]] who received the reading [[transmissions]] of the [[Uttaratantrasastra]] and the [[Dharmadharmadatavibhanga]] from [[Maitreya]] himself. [[Maitripa]] then transmitted them to his [[Kashmiri]] [[disciple]] [[Anandakirti]], who in turn gave them to [[Sajjana]]. |
The History of the [[Teaching]] – [[Tibet]] | The History of the [[Teaching]] – [[Tibet]] | ||
| − | The earliest [[transmission]] of what would later be known as ‘The | + | The earliest [[transmission]] of what would later be known as ‘The [[Great Madhyamaka]]’ or ‘[[Madhyamaka Empty-of-Other]]’ to [[Tibet]] occurred in the eighth century C.E. during the early diffusion of [[Buddhism]] in that country. At that [[time]] it appears that the ‘Five [[Dharmas]] of [[Maitreya]]’ were translated and the [[teaching]] then transmitted in tandem with the [[Mind section]] of [[Dzok Chen]] to which it bore a great similarity. This [[transmission]] later reached the [[omniscient]] [[Longchen Rabjam]] (1308−1363). |
| + | |||
| + | In the eleventh century, the period of the so-called ‘later diffusion’ of [[Buddhism]] in [[Tibet]], there was a [[new translation]] of the ‘[[Five Dharmas of Maitreya]]’ by [[Ngok Loden Sherab]]. However this established only an explanatory not a [[meditative]] [[tradition]] of the [[teaching]] and therefore was not part of the ‘[[Great Madhyamaka]]’. Indeed the followers of this ‘explanatory’ [[tradition]] attempted to classify ’The [[Five Dharmas]]’ as belonging either to the [[Cittamatra]] or [[philosophical]] [[Madhyamaka]] schools and when ‘The [[Great Madhyamaka]]’ or ‘[[Empty-of-Other]]’ [[view]] flourished, criticised it severely. | ||
| − | + | It was the [[master]] [[Tsen Khawoche]] who having received the [[transmission]] from the [[Kashmiri]] [[pandita]] [[Sajjana]] spread the [[meditative]] [[tradition]] of [[Maitreya’s]] [[Dharmas]] in [[Tibet]] and with it the ‘The [[Great Madhyamaka]]’. Early [[masters]] in this line included [[Tsang-nag-pa Rigpé Sengge]] and [[Yumo]] ([[Yolmo]]) [[Mikyo Dorje]]. In fact it was one of the [[spiritual]] descendants of the latter, [[Dolpopa Sherab Gyaltsen]](1292−1361), a member of the [[Jonangpa]] school, who established the {{Wiki|terminology}} of the ‘The [[Madhyamaka Empty-of-Other]]’. | |
| − | + | Other great [[masters]] who spread this [[teaching]] include [[Taranatha]] (1575−) also of the [[Jonangpa]] school and [[Shakya Chogden]] (1428−1507), the only [[Sakya]] [[scholar]] of note to accept it. In the [[Karma-Kagyu]] school [[Karmapa]] [[Rangjung Dorje]] (1284−1339), [[Karmapa]] [[Mikyo Dorje]] (1508−1554), the [[first Karmapa]] [[Thinley]] (1456−1540), [[Situ Tenpé Nyinche]] (1700−1774) and [[Jamgon Kongtrul Lodro Thaye]] (1813−1899) strove extensively to promulgate this [[teaching]]. | |
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Key Works of the Empty-of-Other Cycle | Key Works of the Empty-of-Other Cycle | ||
| − | The three [[principal]] works of this cycle in the [[Karma Kagyu]] [[tradition]] are | + | The three [[principal]] works of this cycle in the [[Karma Kagyu]] [[tradition]] are ’[[Discriminating between ‘Consciousness and Primordial Wisdom]]’ and ‘[[Showing the Buddha-Nature]]’ both by [[Karmapa]] [[Rangjung Dorje]]’, and ‘The [[Correct Analysis of the Madhyamaka]] Empty-of-Other System]]’ by [[Karmapa]] [[Mikyo Dorje]]. |
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| + | ’[[Discriminating between Consciousness and Primordial Wisdom]]’ | ||
| − | + | In this text [[Rangjung Dorje]] shows how this [[primordially pure]] basis or [[buddha-nature]], when clouded by the [[ignorance]] of deluded [[consciousness]], acts as the ground of [[samsara]] and, when that deluded [[consciousness]] is [[transformed]] into [[wisdom]], as the basis of [[nirvana]]. In the first half of the text there is an examination of and refutation of a variety of {{Wiki|tenets}} from the {{Wiki|perspective}} of [[Madhyamaka]], which is followed by a detailed [[investigation]] of the eight levels of [[consciousness]] which comprise [[samsaric]] [[mind]]. In the second part of the text [[Rangjung Dorje]] explains the methods and results of [[transformation]] of these {{Wiki|defiled}} states into [[enlightened]] [[wisdom]]. Thus it is an [[essential]] text, first for [[philosophical]] [[insight]] but also as an explanation of the {{Wiki|principles}} of [[spiritual practice]]. There are two main commentaries on this text, one authored by [[Jamgon Kontrul Lodro Thaye]] and a recent one composed by my [[guru]] [[Karma Thinley Rinpoche]], entitled ‘The [[Lamp Dispelling Darkness]]’. | |
| − | + | ‘[[Showing the Buddha-Nature]]’ | |
| − | + | In this text [[Rangjung Dorje]], following the teachings of the [[sutras]] and [[tantras]], delineates the [[primordially pure]] [[buddha-nature]] which is [[unchanging]] throughout the three phases of basis, [[path and fruit]]. Although this [[buddha-essence]] is obscured by [[samsaric]] [[impurities]], its [[intrinsic purity]] is never diminished. Thus the [[path]] of [[spiritual practice]] consists of removing these adventitious [[defilements]] from the {{Wiki|gold}} of [[buddha-nature]] which when freed comprises [[buddhahood]] itself. The major commentary on this text is ‘[[Clarifying the Thought of Rang-jung]]’ by [[Jamgon Kongtrul Lodro Thaye]]. | |
| − | + | ‘The [[Correct Analysis of the Madhyamaka Empty-of-Other System]]’ | |
| − | + | In this text [[Karmapa]] [[Mikyo Dorje]], one of the greatest [[scholars]] in the line of [[Karmapas]], offers a profound defence of the [[Great Madhyamaka]] system. His work falls into five [[principal]] points: | |
| − | + | (1) the {{Wiki|reasoning}} that establishes the [[reality]] of [[buddha-nature]], | |
| + | (2) the [[essence]] of [[buddha-nature]], | ||
| + | (3) the [[path]] that delivers [[buddha-nature]] from the stains, | ||
| + | (4) showing through examples how the [[buddha-nature]] is temporarily obscured by stains, and | ||
| + | (5) outlining the necessity for [[teaching]] the [[doctrine]] of [[buddha-nature]]. | ||
| − | Apart from these three texts there are other influential [[Karma-Kagyu]] presentations of this [[view]] such as those found in [[Jamgon Kongtrul’s]] ‘[[Lion’s Roar]]’, a commentary upon the Uttaratantrasastra and the same author’s | + | Apart from these three texts there are other influential [[Karma-Kagyu]] presentations of this [[view]] such as those found in [[Jamgon Kongtrul’s]] ‘[[Lion’s Roar]]’, a commentary upon the Uttaratantrasastra and the same author’s ‘[[Instructions in the View of Empty-of-Other]]’ but these may be studied separately from this {{Wiki|present}} cycle. |
| − | I have written this short account of the history of the Great [[Madhyamaka]] in accordance with the explanations of [[Karma Thinley Rinpoche]] from whom I received the [[transmission]] of the entire cycle and to whom I promised that I would uphold the ‘[[Madhyamaka | + | I have written this short account of the history of the Great [[Madhyamaka]] in accordance with the explanations of [[Karma Thinley Rinpoche]] from whom I received the [[transmission]] of the entire cycle and to whom I promised that I would uphold the ‘[[Madhyamaka Empty-of-Other]]’ [[view]] among [[Kagyupas]]. |
[[Lama]] [[Jampa Thaye]] | [[Lama]] [[Jampa Thaye]] | ||
[[Mahakala]] day | [[Mahakala]] day | ||
Revision as of 04:10, 9 February 2014
An introduction to the Cycle of Texts belonging to the Madhyamaka Empty-of-Other System
by Lama Jampa Thaye
Many great Kagyu masters have declared that the most profound view of the nature of reality is that set forth in the system of ‘The Great Madhyamaka’ or as it is often termed ‘The Madhyamaka Empty-of-Other’. According to these masters the Madhyamaka philosophical school can be divided into two principal lines: that of the ordinary Madhyamaka of the philosophers which asserts the essencelessness of all phenomena to be the highest view, and that of the extra-ordinary Madhyamaka of yogic practitioners which asserts that emptiness is not a mere negation but the inseparable union of awareness and the expanse of reality, a union that is primordially endowed with the qualities of Buddhahood and empty of any defiling elements. It is this latter line of Madhyamaka which in Tibet was termed ‘The Great Madhyamaka’ or ‘The Madhyamaka Empty-of-Other’. This term (Umé Zhentong) was used in opposition to the other sub-school which was termed ‘The Madhyamaka of Intrinsic Emptiness’ (Umé Rangtong). This ‘Madhyamaka of Intrinsic Emptiness’ included subdivisions of Madhyamaka which had developed in India through the work of such masters as Bhavya, Buddhapalita and Candrakirti.
The History of the Teaching – India
The source of the ‘The Great Madhyamaka’ or ‘The Madhyamaka Empty-of-Other’ is Lord Buddha’s teaching contained in the collection of sutras known as the sutras ‘of the essential meaning’ such as the Srimaladevi and Dharanisvara sutras which derive from the period of His teaching known as ‘The third Turning of the Wheel’. This teaching was further elaborated by the bodhisattva Maitreya, regent of the Buddha. Subsequently in the second century C.E. the acarya Nagarjuna wrote two short works including ‘The Praise of the Dharmadhatu’ to explicate this ‘Madhyamaka Empty-of-Other’ viewpoint. The siddhas Saraha and Sabara later blended these teachings with Vajrayana instructions and transmitted this synthesis through the medium of their Vajra-songs which were in turn received and transmitted by Maitripa (1007−), one of the two principal gurus of Marpa Lotsawa (1012−1097).
In the fourth century C.E. the master Asanga received direct transmission of the ‘Empty-of-Other’ teachings from the bodhisattva Maitreya in Tusita; in fact at that time Asanga received five textual teachings known as ‘The Five Dharmas of Maitreya’. It was the last two of these works, the Dharmadharmadatavibhanga and the Uttaratantrasastra, that were most explicit in presenting the ‘Empty-of-Other’ view.
Although Asanga and his half-brother Vasubhandu taught the philosophical view of the Cittamatra school to their ordinary followers, to their most advanced disciples they presented the ‘Five Dharmas’ and the ‘Empty-of-Other’ view. In the course of time however these inner teachings declined and it was only after several centuries that they were re-promulgated through the siddha Maitripa who received the reading transmissions of the Uttaratantrasastra and the Dharmadharmadatavibhanga from Maitreya himself. Maitripa then transmitted them to his Kashmiri disciple Anandakirti, who in turn gave them to Sajjana.
The History of the Teaching – Tibet
The earliest transmission of what would later be known as ‘The Great Madhyamaka’ or ‘Madhyamaka Empty-of-Other’ to Tibet occurred in the eighth century C.E. during the early diffusion of Buddhism in that country. At that time it appears that the ‘Five Dharmas of Maitreya’ were translated and the teaching then transmitted in tandem with the Mind section of Dzok Chen to which it bore a great similarity. This transmission later reached the omniscient Longchen Rabjam (1308−1363).
In the eleventh century, the period of the so-called ‘later diffusion’ of Buddhism in Tibet, there was a new translation of the ‘Five Dharmas of Maitreya’ by Ngok Loden Sherab. However this established only an explanatory not a meditative tradition of the teaching and therefore was not part of the ‘Great Madhyamaka’. Indeed the followers of this ‘explanatory’ tradition attempted to classify ’The Five Dharmas’ as belonging either to the Cittamatra or philosophical Madhyamaka schools and when ‘The Great Madhyamaka’ or ‘Empty-of-Other’ view flourished, criticised it severely.
It was the master Tsen Khawoche who having received the transmission from the Kashmiri pandita Sajjana spread the meditative tradition of Maitreya’s Dharmas in Tibet and with it the ‘The Great Madhyamaka’. Early masters in this line included Tsang-nag-pa Rigpé Sengge and Yumo (Yolmo) Mikyo Dorje. In fact it was one of the spiritual descendants of the latter, Dolpopa Sherab Gyaltsen(1292−1361), a member of the Jonangpa school, who established the terminology of the ‘The Madhyamaka Empty-of-Other’.
Other great masters who spread this teaching include Taranatha (1575−) also of the Jonangpa school and Shakya Chogden (1428−1507), the only Sakya scholar of note to accept it. In the Karma-Kagyu school Karmapa Rangjung Dorje (1284−1339), Karmapa Mikyo Dorje (1508−1554), the first Karmapa Thinley (1456−1540), Situ Tenpé Nyinche (1700−1774) and Jamgon Kongtrul Lodro Thaye (1813−1899) strove extensively to promulgate this teaching.
Key Works of the Empty-of-Other Cycle
The three principal works of this cycle in the Karma Kagyu tradition are ’Discriminating between ‘Consciousness and Primordial Wisdom’ and ‘Showing the Buddha-Nature’ both by Karmapa Rangjung Dorje’, and ‘The Correct Analysis of the Madhyamaka Empty-of-Other System]]’ by Karmapa Mikyo Dorje.
’Discriminating between Consciousness and Primordial Wisdom’
In this text Rangjung Dorje shows how this primordially pure basis or buddha-nature, when clouded by the ignorance of deluded consciousness, acts as the ground of samsara and, when that deluded consciousness is transformed into wisdom, as the basis of nirvana. In the first half of the text there is an examination of and refutation of a variety of tenets from the perspective of Madhyamaka, which is followed by a detailed investigation of the eight levels of consciousness which comprise samsaric mind. In the second part of the text Rangjung Dorje explains the methods and results of transformation of these defiled states into enlightened wisdom. Thus it is an essential text, first for philosophical insight but also as an explanation of the principles of spiritual practice. There are two main commentaries on this text, one authored by Jamgon Kontrul Lodro Thaye and a recent one composed by my guru Karma Thinley Rinpoche, entitled ‘The Lamp Dispelling Darkness’.
‘Showing the Buddha-Nature’
In this text Rangjung Dorje, following the teachings of the sutras and tantras, delineates the primordially pure buddha-nature which is unchanging throughout the three phases of basis, path and fruit. Although this buddha-essence is obscured by samsaric impurities, its intrinsic purity is never diminished. Thus the path of spiritual practice consists of removing these adventitious defilements from the gold of buddha-nature which when freed comprises buddhahood itself. The major commentary on this text is ‘Clarifying the Thought of Rang-jung’ by Jamgon Kongtrul Lodro Thaye.
‘The Correct Analysis of the Madhyamaka Empty-of-Other System’
In this text Karmapa Mikyo Dorje, one of the greatest scholars in the line of Karmapas, offers a profound defence of the Great Madhyamaka system. His work falls into five principal points:
(1) the reasoning that establishes the reality of buddha-nature,
(2) the essence of buddha-nature,
(3) the path that delivers buddha-nature from the stains,
(4) showing through examples how the buddha-nature is temporarily obscured by stains, and
(5) outlining the necessity for teaching the doctrine of buddha-nature.
Apart from these three texts there are other influential Karma-Kagyu presentations of this view such as those found in Jamgon Kongtrul’s ‘Lion’s Roar’, a commentary upon the Uttaratantrasastra and the same author’s ‘Instructions in the View of Empty-of-Other’ but these may be studied separately from this present cycle.
I have written this short account of the history of the Great Madhyamaka in accordance with the explanations of Karma Thinley Rinpoche from whom I received the transmission of the entire cycle and to whom I promised that I would uphold the ‘Madhyamaka Empty-of-Other’ view among Kagyupas.
Lama Jampa Thaye
Mahakala day
1st December 1994
