Rong-zom-pa's Discourses on Buddhology

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ContentsSources

• Preface13

Part One Introduction

• Chapter 1: Rong-zom-pa's Discussion of the Controversy Surrounding the
                    Constituents of Buddhahood: An Overview23
  • 1. Introductory Remarks23
  • 2. Various Positions regarding the Constituents of Buddhahood25
  • 3. The Conceptions of Buddhahood Contained in Various Scriptural
        Systems27
  • 4. The Buddhist Doxographical Systems and Schools as the Basis of
        the Various Positions33
    • A. Three Incorrect Positions regarding the Substratum of Appearances34
      • (i) Undisputed (rtsod gzhi med pa) Positions35
      • (ii) Disputed (rtsod gzhi beas pa) Positions36
    • B. The Fourth and Correct Position regarding the Substratum of
          Appearances37
  • 5. Discussions of the Issue Found in Other Works of Rong-zom-pa38
  • 6. Concluding Remarks43

• Chapter 2: Buddhology in Its Historical and Philosophical Context:
                    An Overview45
  • 1. Introductory Remarks45
  • 2. Non-Mahāyāna Buddhology47
    • A. Nirvāṇa without Remains and the Indirect Activities of the
          Buddha in the World47
    • B. The Notions of Transcendental and Multiple Buddhas and
          Their Fields51
  • 3. Non-Tantric Mahāyāna Buddhology53
    • A. The True Nature of the World as Nirvāṇa and the Inconceivability of
           Buddhahood56
    • B. Buddhahood as Defined by Qualities and the Notion of Unfixed
           Nirvāṇa57
    • C. The Theory of the Three Kāyas61
    • D. The Four Gnoses68
    • E. The Notion of Bliss70
  • 4. Tantric Buddhology76
    • A. Mantras, Vidyās, and Dhāraṇīs81
    • B. Mudrās88
    • C. Manifold Expressions of Buddhahood106
      • (i) Multiple Bodies108
      • (ii) Multiple Gnoses114
      • (iii) Multiple Buddha Families119
    • D. The Notion of Ādibuddha125
    • E. Wrathful Manifestations128
    • F. Maṇḍalas130
    • G. The Notion of Great Bliss134
  • 5. Concluding Remarks137

• Chapter 3: The Controversy Surrounding the Existence of Gnosis at
                     the Stage of a Buddha 139
  • 1. Introductory Remarks139
  • 2. The Problem of Ascribing a Mental Element to the Absolute139
  • 3. The Mental Element of the Absolute and Yogācāra Theories of
        Knowledge142
  • 4. A Buddha's Knowledge (jñāna: ye shes): A Brief Discussion of
        the Key Terms160
    • A. On the Tibetan Term ye shes160
    • B. Non-conceptual Gnosis and Pure Mundane Gnosis163
  • 5. Unfixed Nirvāṇa: The Absolute and Its Activity in the World171
  • 6. The Various Positions and Their Proponents176
    • A. Indian Authors177
      • (i) Proponents of the Purified Dharmadhātu as the Sole
            Constituent of Buddhahood (Position 1)177
        • (a) *Madhyamaka-Siṃha177
        • (b) Mañjuśrīmitra178
        • (c) Atiśa179
        • (d) Candraharipāda180
        • (e) Bhavya180
      • (ii) Proponents of the Existence of the Purified Dharmadhātu and
              Non-Conceptual Gnosis (Position 2)181
        • (a) Nāgamitra and Jñānacandra181
        • (b) Dharmamitra182
      • (iii) Proponents of the Existence of Pure Mundane
              Gnosis (Positions 3-6)184
        • (a) Śrīgupta184
    • B. Tibetan Authors up until the Eleventh or Early Twelfth Century185
      • • (a) Ye-shes-sde185
        • (b) Gro-lung-pa186
        • (c) sGam-po-pa186
  • 7. Concluding Remarks187

• Chapter 4: Rong-zom-pa's Position on Whether Gnosis Exists at the
                     Stage of a Buddha 189
  • 1. Introductory Remarks189
  • 2. Rong-zom-pa's View regarding the Existence of Gnosis at the
        Stage of a Buddha as Addressed by Mi-pham193
    • A. The Main Points of Mi-pham's Argumentation193
    • B. Mi-pham's Discussion: A Translation199
  • 3. Self-occurring Gnosis206
    • A. Occurrences of the Term in Indian Sources206
    • B. Rong-zom-pa on Self-occurring Gnosis215
  • 4. Rong-zom-pa on How the Buddhas Act220
  • 5. Rong-zom-pa's Madhyamaka Affiliation226
  • 6. Concluding Remarks232

Part Two Annotated Translations

• A Note on the Annotated Translations235
• The Sangs rgyas kyi sa chen mo 237
  • 1. An Outline of the Text237
  • 2. An Annotated Translation239
• The Discussion in the dKon cog 'grel 277
  • 1. An Outline of the Text277
  • 2. An Annotated Translation278
• Works by Indian Authors299
  • 1. Proponents of the Purified Dharmadhātu as the Sole
        Constituent of Buddhahood299
    • A. *Madhyamaka-Siṃha's Dṛṣṭivibhāga299
    • B. Mañjuśrīmitra's Bodhicittabhāvanānirdeśa306
    • C. Atiśa's Ekasmṛtyupadeśa310
    • D. Candraharipāda's Ratnamālā311
    • E. Bhavya's Madhyamakapradīpa315
  • 2. Proponents of the Existence of the Purified Dharmadhātu and
        Non-Conceptual Gnosis319
    • A. Nāgamitra's Kāyatrayāvatāramukha and Jñānacandra's
          Commentary, the Kāyatrayavṛtti319
    • B. Dharmamitra's Prasphuṭapadā336
  • 3. Proponents of the Existence of Pure Mundane Gnosis41
    • A. Śrīgupta's Tattvāvatāravṛtti341
• Works by Tibetan Authors343
  • 1. Ye-shes-sde's lTa ba'i khyad par343
  • 2. Gro-lung-pa's bsTan rim chen mo347
  • 3. sGam-po-pa's Thar rgyan352

Part Three The Tibetan Texts: Critical Editions

• Introductory Remarks on the Critical Editions363
• Tibetan Texts Cited in the Introduction367
  • 1. Passages Cited in Chapter Two367
  • 2. Passages Cited in Chapter Four383
• The Sangs rgyas kyi sa chen mo 391
  • 1. A Note on the Edition391
  • 2. A Critical Edition392
• The Discussion in the dKon cog 'grel 411
  • 1. A Note on the Edition411
  • 2. A Critical Edition413
• Works by Indian Authors425
  • 1 . Proponents of the Purified Dharmadhātu as the Sole
        Constituent of Buddhahood425
    • A. *Madhyamaka-Siṃha's Dṛṣṭivibhāga425
    • B. Mañjuśrīmitra's Bodhicittabhāvanānirdeśa430
    • C. Atiśa's Ekasmṛtyupadeśa435
    • D. Candraharipāda's Ratnamālā436
    • E. Bhavya's Madhyamakapradīpa438
  • 2. Proponents of the Existence of the Purified Dharmadhātu and
        Non-Conceptual Gnosis440
    • A. Nāgamitra's Kāyatrayāvatāramukha and Jñanacandra's
          Commentary, the Kāyatrayavṛtti440
    • B. Dharmamitra's Prasphuṭapāda453
  • 3. Proponents of the Existence of Pure Mundane Gnosis455
    • A. Śrīgupta's Tattvāvatāravṛtti455
• Works by Tibetan Authors457
  • 1. Ye-shes-sde's lTa ba'i khyad par457
  • 2. Gro-Iung-pa's bsTan rim chen mo460
  • 3. sGam-po-pa's Thar rgyan463

Appendix

• Klong-chen-pa's Presentation of Various Conceptions of Buddhahood in
  His Yid kyi mun sel 475
  • 1. Introductory Remarks475
  • 2. A Translation478
  • 3. The Tibetan Text482
• Abbreviations and Bibliography485
  • 1.1. Sigla Used in the Critical Editions and in Citations of Tibetan
         Texts485
  • 1.2. Journals, Collections, Series, and Institutes486
  • 1.3. Primary Sources: Indian Works487
  • 1.4. Primary Sources: Tibetan Works500
  • 1.5. Secondary Sources507
• Index527

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gzhi - The foundational basis of both saṃsāra and nirvāṇa. It is often used as a synonym for tathāgatagarbha and dharmadhātu. Tib. གཞི་

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Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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dharmadhātu - The fundamental expanse from which all phenomena emerge. Skt. धर्मधातु Tib. ཆོས་དབྱིངས་ Ch. 法界

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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