1.3. (i) Existence of Gotra

(i) Existence of Gotra The term 'garbha' [as already stated in the introductory chapter in Tathagatagarbha] is often understood as 'gotra' or 'lineage'. Generally speaking, the term 'gotra' indicates the hidden potential and lineage which is handed down to the practitioner on the basis of his/her propensity i.e. if one has Sravaka or Bodhisattva tendency. The 'gotra' is decided before one is to embark on the road to enlightenment while one is still covered with afflictions. The deeper significance of the term 'gotra' is analysed below. piao First the term 'gotra' is analysed from the Hinayanist point of view. In the Vinaya and Abhidharma the term gotra is to be found as a special element which is regarded as the primary factor necessary for the attainment of Arhatship. In other words, it is that element which forms essential nature or character of a saint. The absence of desire is the element which truly represent the essential character of a Buddha and it is the element conducive to salvation. Thus here the element of absence of desire is the gotra or the fundamental element of the saint lineage. The Sautrantika School also accepts the concept of gotra, but it is different from the Vaibhasika's. This School admits the existence of a special force (bija=samarthya) governing the element of consciousness. This belongs to the pure forces and gives rise to the pure transcendental wisdom (anasrava-jnana). According to the Sautrantikas this force can be annihilated and the attainment of enlightenment made impossible, this occurs in an individual in whom the roots of virtue are prevented from growing.174 Before an investigation of the term 'gotra' as viewed by the Yogacaras 173 (Hevajra Tantra (Study) part 2, pp.104-105) 174 E. Obermiller, The Sublime Science of the Great Vehicle to Salvation Being A Manual of Buddhist Monism (Acta Orientalia, IX, 1931), pp. 99-100. - 115

is conducted, it is necessary to point to the principal subdivisions of this school. The elder branch are the Yogacaras or vijnanavadins basing upon Scripture, the school of Aryasanga and Vasubandhu. They maintain the theory of the store-consciousness (alaya vijnana) containing, so to say, the seeds of all the elements constituting a personality. The other subdivision is that of the Logician Vijnanavadins founded by Dignaga. They do not admit the existence of the store-consciousness, according to this school its functions are divided among the six internal bases of cognition. Further the conception of the 'gotra' between the two schools differs in some points. Those who maintain the theory of the store-consciousness define the gotra' as a force which governs this store-consciousness and which brings about the origination of pure transcendental knowledge, the removal of the defiling agencies and the transformation (paravrtti) of all the elements constituting a personality into component parts of the three Bodies of the Buddha. With the logicians it is respectively a force governing the internal bases of cognition, its functions being exactly the same as those maintained by the elder school. The 'gotra' is regarded by both the subdivisions of the Yogacara school as manifesting itself in two aspects, viz. the fundamental, existing in every living being from the outset, and that which undergoes the process of development. It is held to be a pure force and an active (samskrta) mutable element. The seed, the germ of the Transcendental Wisdom of the Buddha. This seed is the 'gotra', the fundamental element and the original cause of Enlightenment. Yogacaras believe that the metamorphose (paravrtti) of the elements constituting the personality of an ordinary individual transforms into component parts of the three Bodies of the Buddha at the time of final Enlightenment. This metamorphose is produced by the agency of the ' gotra', which is accordingly viewed as the force bringing about the transformation of the internal bases of cognition [and [and of the store-consciousness with the elder school] into the elements of Buddhahood.175 - 116 -

When one speaks of the two types of purity, the first type is the utter purity of the nature, which is to say that the nature of mind, or the element, the sugatagarbha, has been free from all defilements such as the mental poisons and so on since beginningless time. From the viewpoint of the of the essence, essence, gold contained in ore is also pure gold. Corresponding to this example, the nature of mind is completely pure. The second type of purity is freedom from the adventitious defilements. This is comparable to the purity achieved through processing the ore and removing the dross. Once the dross is completely removed there are two types of purity, the first beings the purity that is also present while gold is contained in ore, and the second being the purity achieved through the complete removal of the dross. As explained in the "Tathagata Essence Sutra, the "Nirvana Sutra, and so forth, Buddha speaks of a permanent, fully developed Buddha existing in the continuum of each sentient being. The Prasangikas say that this teaching is an example of giving to the 'cause' the name of the effect, for the emptiness of the mind of each sentient being is what allows for change of that person's mind, and this emptiness being called a fully developed Buddha. The emptiness of the mind, its lack of existence by way of its own being or its dependence on causes and conditions, is that most marvelous quality of the mind allowing it to be transformed into the wisdom of a Buddha. This emptiness is not a fully developed Buddha but is like a 'cause' of Buddhahood in that if the mind did not lack inherent existence, it would be utterly static, unable to be affected by practice of the paths. Buddha praised this essential and marvelous 'cause' in order to lead beings who were incapable of understanding emptiness correctly. The basis in his thought was the existence of the Tathagata essence or Buddha nature which is the emptiness of the mind not a fully developed Buddha, which could never be obscured, dulled, or hidden by wwwwww 175 E. Obermiller, The Sublime Science of the Great Vehicle to Salvation Being A Manual of Buddhist Monism (Acta Orientalia, IX, 1931), pp.99-100. 117- -

anything. Buddhahood is not a temporary but an immortal state in which body and mind, though impermanent, are similarly and endlessly produced. Buddha set forth the non-literal teaching of a Tathagata essence for Mahayana trainees who are not yet able to cognize to cognize the profound emptiness; he taught it in order to allay their fears of emptiness.176 The Buddha nature, that is, emptiness of the mind, of each sentient being is his natural lineage, that quality which naturally abides in the mental continuums of all sentient beings allowing them to attain Buddhahood and thus giving them the Buddha lineage (gotra) or Buddha constituent (dhatu). The emptiness of the mind is permanent, or non-disintegrating, because although it is a predicate of the mind, it is not produced and destroyed each moment as the mind is. Emptiness is the mere negative or absence of objective existence. However, the emptiness of the mind is both non-disintegrating and always existent because from beginningless cyclic existence each sentient being's mind has existed and will continue to exist uninterruptedly right through Buddhahood when it is the Wisdom Body (jnanakaya). The emptiness of the mind because it is the precondition of change and transformation, is called a 'cause' of Buddhahood. At Buddhahood, the Bodhisattva lineage becomes the Nature Body (svabhavikakaya) of a Buddha. Though the emptiness of the mind is permanent and non-changing, it is said to improve when the mind of which it is a predicate improves. Finally, the mind itself reaches consummation as the Wisdom Body, and the emptiness of the mind becomes the Nature Body these being the twoaspects of a Buddha's Truth Body (dharmkaya), so called because the Wisdom Body is the ultimate true path and the Nature Body is the ultimate true cessation.177 In reality neither Cittamatrins nor Prasangikas accept as literal the teaching of a permanent body of Buddha obscured in the continuums of all sentient beings. The Prasangikas, taking the "Descent into Lanka 176 Jeffrey Hopkins, Ibid., p.381 177 Jeffrey Hopkins, Ibid., p.382 - 118 -

Sutra as their source, show that the teaching of a permanent essence points to the lack of independent existence of the mind, that quality which when cognized can lead to Buddhahood. Emptiness in general is the element of [superior] qualities (dharmadhatu) because meditation on it acts as a cause generating the qualities of Superiors. The emptiness of the mind is singled out as the Buddha nature because it specifically allows for mental improvement and the cognition of what previously was not cognized.178 There are many Mahayana sutras that illustrate the truth that Buddha Gotra or Tathagatagarbha is present in all sentient beings from their inception and continue till Buddhahood is attained. In other words the Gotra is present in the defiled stated of the beings and continues till the non defiled state of Buddhahood is realized. The "Vimalakirti sutra is one such Sutra which elucidates this very point. In the "Vimalakirti sutra, the term 'tathagata gotra' is explained as: "The body is the seed, ignorance and partiality are the seeds, greed, anger, and stupidity are the seeds. The four topsy-turvy views are the seeds, the five obscurations are the seeds, the six sense-media are the seeds, the seven abodes of consciousness are the seeds, the eight errors are the seeds, the nine sources of .anxiety are the seeds, the ten evil actions are the seeds. To sum it up, the sixty-two erroneous views and all the different kinds of earthly desires are all the seeds of the Buddha." And "The lotus does not grow on the upland plain; the lotus grows in the mud and mire of a damp low-lying place. In the same way, the Buddha Law can never grow in a person who has perceived the uncreated nature of reality and entered into correct understanding. It is only when living beings are in the midst of the mire of earthly desires that they turn to the Buddha Law."179 In here the lotus is compared to the Buddha nature which remains unaffected by the pollutants that cover it. 178 Jeffrey Hopkins, Ibid., p.383. 179 Burton Watson., The Vimalakirti Sutra (Delhi: Motilal Banarsidass, 1999), p.95 119 -

The primary sastra dealing at length with the concept of the 'gotra' is Ratnagotravibhagad. In the very title of the sastra we find that the term Gotra is being used as the synonym of the term Tathagatagarbha. In sanskrit, the term 'ratna' of 'Ratnagotravibhaga' means three Jewels, especially the Buddha Jewel [focusing on the Buddhakayas] and 'gotra' also indicates the basis (dhatu) or cause (hetu) that leads to the appearance of the Buddha Jewel. Ratnagotravibhaga's aim is to analyse ' the cause of the Manifestation of the three Jewels' and in this context, the 'gotra' theory will be discussed. Being like a treasure and like [the germ of] a tree in a seed, The soure [of Buddhahood] is known to be of two kinds, The Fundamental (prakrtistha gotra) that exists without beginning, And that which undergoes the highest process of development (samudanita gotra). (149) From these two forms of the source of Buddhahood The three Bodies of the Buddha take their origin, From the first arises the first of the Bodies, And from the second, the latter two. (150) The Body of Absolute Existence (svabhva kaya) Is like a beautiful, precious image, Since, by nature, it is not wrought (by human hands) And is the treasury of all the virtuous properties. (151) The Body of Supreme Bliss (sambhoga-kaya) is like a universal monarch, Being endowed with the sovereignty over the Grand Doctrine, And the Apparitional Form (nirmana kaya) is like a golden statue, As it has the nature of being an image. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 1.1.149-152) Therefore, these five remaining examples, of a treasure, a tree, a precious image, the universal monarch, and the golden statue, refer to the source that gives rise to the three Bodies of the Buddha, as it exists [in all living beings]. They illustrate the fact that [from this point of view likewise] the element of Buddhahood is the embryo of all the living beings. Now, Buddhahood manifests itself in the three Bodies of Buddha. Therefore, the source of Buddhahood in its two forms is the cause for the attainment [of these three Bodies]. The word dhatu has here accordingly the special meaning of "a cause".180 180 gotram tad dvi vidham jneyam nidhana phala vrksavat/ anadi prakrtistham ca samudanitam uttaram//149/ buddha kaya trayavaptir asmad gotra dvayan mata/ prathamat prathamah kayo dviti yad dvau tu pascimau//150/ ratna vigrahavaj jneyah kayah svabhavikah subhah/ akrtrimatvat prakrter guna 120 -

The next excerpt explains how the 'tathagata dhatu' or 'gotra' remains pure and uncontaminated in spite of being covered with defilements from beginningless time. Nine metaphors are used to explain this truth. Like the Buddha in an ugly lotus flower, Like honey [concealed by] a swarm of bees, Like a kernel of a fruit in the bark, and like gold buried in impurities, Like a treasure in the ground (nidhana), And like a sprout hidden in a small seed (phalavrksa), Like the image of the Lord covered by a tattered garment (ratnavigraha), Like the Chieftain of men (cakravarti-raja) in the womb of a miserable woman, And like a precious statue covered by dust. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 1.94-95)181 Ratnagotravibhaga further preaches that 'only' the Tathagata's gotra exists in all sentient beings equally and without beginning and the inhereted gotra exists in all sentient beings from the time of birth. In Hevajra Tantra, the term 'gotra' as explained in "Ratnagotravibhaga is substituted for Family (kula)' or 'Caste (varna)'. The reason for using the concept of Family is to demonstrate how the predominance of one of the five afflictions in a practitioner places him/her within the fold of one of the Five Buddha Families. [Hevajra Tantra] O! Perfection of Wisdom, I will speak of the family appropriate for different individuals. A man or woman who has a nine-pointed Vajra at the base of the ring finger belongs to the supreme Aksobhya Family; one with a circle to the Vairocana Family; one with a lotus to the Amitabha Family; one with a great gem to the Ratnasambhava Family and one with a sword to the Karma Family. (II.11.2-4)182 ratnasrayatvatah//151/ maha dharmadhirajatvat sambhogas cakra vartivat/ pratibimba svabhavatvan nirmanam hema bimbavat//152/ ity evam ebhir avasistaih pancabhir nidhi taru ratna vigraha cakravarti kanaka bimba drstantais tri vidha buddha kayotpatti gotra svabhavartham adhikrtya tathagata dhatur esam garbhah sarva sattvanam iti paridipitam/ tri vidha buddha kaya prabhavitatvam hi tathagatatvam/ atas tat praptaye hetus tathagata dhatur iti/ hetv artho 'tra dhatv arthah// E.H. Johnston (ed.), E.H. Johnston (ed.), "The Ratnagotravibhaga Mahayanottaratantrasastra, (Patna: The Bihar Research Society, 1950), p.71, 1.18-p.72, 1.10. 181 E. Obermiller, The Sublime Science of the Great Vehicle to Salvation Being A Manual of Buddhist Monism (Acta Orientalia, IX, 1931), p.213. - 121 www.

[Hevajra Tantra] The perfected yogis neither hold dear nor have contempt for any one. All beings belong to the families of the Five Buddhas but by the fact that beings are embodied they appear as relative and limited. (II.11.8) 183 While in Ratnagotravibhaga, the Tathagata's Gotra of the practitioner is decided on the basis of his or her disposition and then accordingly placed under the lineage of Sravakas, Pratyekas or Bodhisattvas. Hevajra Tantra, also brings to focus the Caste system which is basis of Indian social system. It propagates how the members of each caste with their particular inclinations and traits can attain spiritual advancement with the practise of "Hevajra Tantra. The fact that the discrimination of the castes is superficial is emphasised in the following extracts. This also proves that the seed of the Buddha if understood as the "Emptiness of the Mind" and is the "Innate Primordial Clear Light Mind:" it is present equally in all beings irrespective of their caste and creed. So not only Brahmin, Ksatriya, Vaisya, and Sudra, but also the fifth caste, the untouchables can achive spiritual heights by the non discriminative Hevajra Tantra, practise. [Hevajra Tantra] Even those untouchable Candalas and other outcastes and those whose minds are intent on living for slaughter will attain accomplishment if they follow the Hevajra method, of this there is no doubt. (II.4.77)184 [Hevajra Tantra] The one who performs the Heruka yoga interacts with all the five castes. He conceives of the five castes unified as one caste because he does not distinguish between one or many castes. (1.6.4)185 [commentary] 'Interacts' refers to the interacting with people, receiving alms and... so on. 'Five castes' refers particularly to those of the lower castes. Or else 'five 182 dehinam svakulam vaksye prajnaparamite srnu//2/ anamikamule yasya striyo va purusasya va/ navasukam bhaved vajra aksobhyakulam uttamam//3/ vairocanasya bhavec cakram amitabhasya pankajam/ ratnasambhavo maharatnam khadgam karmakulasya ca/4// (Hevajra Tantra (Commentary) , p.289) 183 jantavo nabhimantavya na vihethya yogaparagaih/ tathagatanam kulas te syu rupam asritya samvrtam//8// (Hevajra Tantra (Commentary) , p.290) 184 candalacendakaradya maranarthacittakah/ te 'pi hevajram agamya sidhyante natra samsayah// (Hevajra Tantra (Commentary) , p.231) 185 herukayogasya pumso viharah pancavarnesu/ pancavarnasamayuktam ekavarnam tu kalpitam/anekenaikavarnena yasmad bhedo na laksyate// (Hevajra Tantra (Commentary) , p.62) - 122 -

castes' refers to the aggregate of the five castes. In truth all are undifferentiated. In spite of the belief in the differentiated external world which is caused by the association with dullness and the other defilements, in truth, there is only one caste. How this is so is said by: "... because he does not distinguish between one or many castes." Different species of living beings are of different shapes, that is, like elephants, horses and pigs etc. Members of the same species are of similar shape, like cows among cows and elephants among elephants. So, they are not of different species, [that is] not different from one another because of the similarity in their shape. Like this, even by worldly conventions the oneness of castes is concluded. Then what to say regarding the convention among the yogis where within the infinite phenomenal universe all things are of the same nature! (Yogaratnamala)186 In the above reference, it is being asserted that the practitioners of " Hevajra Tantra, do not discriminate on the basis of caste, rather the equality of all castes is asserted. As they realize the lack of inherent existence of all the discriminatory factors. The realisation that all phenomena including mind is "empty" of inherent existence makes the adepts of Tantra regard all sentient beings as having the possibility to have the Tathagata Gotra or the special seed of Buddhahood in them. According to the Prasangika view as explained by His Holiness the Dalai Lama the mind has two aspects the i) the aspect of emptiness ii) the aspect of cognising. In other words, mind is lacking in intrinsic existence from its own side, in this sense it is a dependent arising and of the nature of Emptiness. It can have any object as the basis of its cognition including Emptiness. This wonderful feature of the mind is the Tathagata Nature of the mind. And it is for this nature of the mind Deity Yoga also can be practiced. However this Empty nature of the mind is not easily apparent to non-analytical lay persons as the ordinary mind is 186 M • · viharanam bhiksadikramanam// pancavarna nicatarah pancavana iti va nairvikalpitam/ idam satyabhinivesat jadyadibhih dosais samayuktam iti krtva svarupatas tv eka eva varnah kuta ity aha/ anekenaikavarnena yasmat bhedo na laksyate bhinnajatiuah pranino bhinnakrtayah tad yatha kariturangavihangah/ sajatiyas te samanakrtaya eva/ yatha gavo gavam karinah karinam tebhyo 'bhinna varna na parasparavijatiyah/ akarasamyat/ tad evam lokavyavaharato 'pi varnanam ekavarnata siddha kim punar yogisamvrtya anadimati samsare sarvesam sarvavarnatvat// (Hevajra Tantra (Study) ,part 2, p.119) • 123 www

covered with defilements, as has been mentioned earlier. But, the beings depending on their primary afflictions are situated under appropriate Tathagata Families or lineage. They can attain the state of perfection of the Tathagata under whose lineage the practitioner belongs only after removing all afflictions and obscurations to omniscience.