Rgyal tshab rje dar ma rin chen
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Contemporary scholars have widely mis-understood the Buddhist Centrist teaching of emptiness, or selflessness, as either a form of nihilism or a radical skepticism. Yet Buddhist philosophers from Nāgārjuna on have shown that the negation of intrinsic reality affirms the supreme value of relative realities if accurately understood. Gyaltsap Darma Rinchen, in his Supercommentary, elucidates a highly positive theory of the “buddha-nature,” showing how the wisdom of emptiness empowers the compassionate life of the enlightened, as it is touched by its oneness with the truth body of all buddhas. With his clear study of Gyaltsap’s insight and his original English translation, Bo Jiang, Ph.D. completes his historic project of studying and presenting these works from Sanskrit and Tibetan both in Chinese and, now, English translations, in linked publications.
On the topic of this person
This doctoral dissertation studies the Ratnagotravibhāga (Uttaratantra), the only surviving Indian Buddhist treatise on the Buddha-essence doctrine, by way of one of its major Tibetan commentaries, rGyal-tshab Dar-ma-rin-chen (1364-1432)'s Theg pa chen po rGyud bla ma'i ṭīkā. This project consists of three parts: a special edition of the first chapter of the Theg pa chen po rGyud bia ma'i ṭīkā, an English translation of the selected sections of that commentary, and a comparative analysis which follows six distinct lines of inquiry.
The six lines are: rGyal-tshab's doctrinal classification of the text; his critiques of absolutism, skepticism, and quietism in connection with diverse interpretations of the Buddha-essence doctrine in Tibetan traditions as well as a tentative comparison with critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text; rGyal-tshab's
This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.
The Gelukpa Understanding of Buddha-Nature Based on Gyaltsab Je's Commentary
Geshe starts by stating the importance of making the Buddhist message easily accessible to a common listener. He expresses concern that scholars often discuss Buddhist topics using technical terms and do not consider the general audience who do not follow the technical vocabulary. Thus, he states that his aim is to present the Geluk understanding of buddha-nature in as simplest terms as he can, based on the writings of Tsongkhapa and his two main students, using mainly Gyaltsab Je's commentary on the Ultimate Continuum. Gyaltsab Je wrote his commentary having received teachings on the Ultimate Continuum from both Tsongkhapa and Rendawa.
He divides his presentation into three sections of (1) how the sūtras teach buddha-nature, (2) what is the essence or nature of buddha-nature, and (3) what is the benefit of such teachings on buddha-nature. Discussing the first part, he mentions how the first wheel mainly focused on the topic of the absence of a personal self as the clinging to self is the main cause of suffering. However, in the middle wheel, the Buddha not only negated the inherent existence of a personal self but also extended the application of emptiness to all five aggregates and all phenomena. Thus, all phenomena are established to be empty of inherent existence. In the third wheel, such emptiness of the mind or the lack of inherent or truly existent nature of the mind, which is luminous, is given the name buddha-nature.
Going on to explain the characteristics of buddha-nature, Geshe points out that in the Geluk tradition, it is the emptiness of the luminous mind which is buddha-nature. Emptiness of other things such as pillars and vases are not considered buddha-nature, although they are also empty of inherent nature. Buddha-nature pervades all minds, as all minds are luminous by nature, but not all emptiness qualifies as buddha-nature. If any emptiness would be buddha-nature, all inanimate objects would also have buddha-nature. Similarly, if buddha-nature is identical with the resultant dharmakāya, all sentient beings would be buddhas. Thus, buddha-nature refers only to the emptiness of the mind of the sentient beings.
Asked how the teachings on buddha-nature as emptiness can help in the pursuit of enlightenment and happiness, Geshe responds using the example of a plain screen. Just as multiple pictures appear on the screen, although they do not really exist, the diverse world appears in the state of emptiness although they do not really exist. The teachings on buddha-nature show how they do not truly exist. Responding to another question, he clarifies that the Ultimate Continuum in the Geluk tradition, according to Gyaltsab's commentary, is considered to align with the Prāsaṅgika Mādhyamika thought.
Section II investigates the complex, and controversial, problem of whether a (Prāsaṅgika) Mādhyamika may, within the frame of his school's philosophy, assert a thesis (pratijñā) and maintain a philosophical position (pakṣa, mata). It is a reworked and expanded version of an earlier study: 'On the thesis and assertion in the Madhyamaka/dBu ma' in E. Steinkellner and H. Tauscher (ed.), Contributions on Tibetan and Buddhist religion and philosophy (Proceedings of the Csoma de Korös Symposium held at Velm-Vienna, 13-19 September 1981 (Vienna, 1983), pp. 205-241).
Section III concerns the very significant place occupied in Tsoṅ kha pa's Madhyamaka philosophy by the ideas and methods of epistemological and logical system (pramāṇavidyā) of Dharmakīrti. It is an expanded version of a study first published in 1991: 'On pramāṇa theory in Tsoṅ khap pa's Madhyamaka philosophy' in E. Steinkellner (ed.), Studies in the Buddhist epistemological tradition (Proceedings of the Second International Dharmakīrti Conference, Vienna, 11-16 June, 1989, Österreichische Akademie der Wissenschaften, Philosophische-Historische Klasse, Denkschriften, 222. Band (Vienna, 1991), pp. 281-310).
Part II of these Studies will contain annotated translations of Candrakīrti's Sanskrit commentary on Madhyamakakārikā i.1 taken from his renowned Prasannapadā madhyamakavṛttiḥ and of rGyal tshab Dar ma rin chen's Tibetan Summary-Memorandum on the Eight Crucial Points in Madhyamaka philosophy (dKya' gnad/gnas brgyad kyi zin bris). (Source: foreword in Part I)
Contemporary scholars have widely mis-understood the Buddhist Centrist teaching of emptiness, or selflessness, as either a form of nihilism or a radical skepticism. Yet Buddhist philosophers from Nāgārjuna on have shown that the negation of intrinsic reality affirms the supreme value of relative realities if accurately understood. Gyaltsap Darma Rinchen, in his Supercommentary, elucidates a highly positive theory of the “buddha-nature,” showing how the wisdom of emptiness empowers the compassionate life of the enlightened, as it is touched by its oneness with the truth body of all buddhas. With his clear study of Gyaltsap’s insight and his original English translation, Bo Jiang, Ph.D. completes his historic project of studying and presenting these works from Sanskrit and Tibetan both in Chinese and, now, English translations, in linked publications.
Philosophical positions of this person
"Gyeltsap thus shows that ultimately both buddhas and sentient beings share the same suchness of mind which is the ultimate nature of mind that is free from natural defilements. Because of this he argues that all sentient beings have tathāgata-essence, and it is through this that he establishes the connection between tathāgata-essence and the concept of one-vehicle, the notion that ultimately there is only the final goal of buddhahood."
Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 99.
"So, Gyeltsap claims that both the Madhyamakāvatāra and the Uttaratantra explain the same meaning of ultimate truth. Hence, they are both definitive works that explicate the intention of the middle wheel." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 107.
- However, this is a tricky issue and elsewhere Wangchuk states, "For Gyeltsap, there is no contradiction in saying that the Uttaratantra comments on both last-wheel sutras and the middle-wheel sutras." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 102.
- "In his Uttaratantra commentary, Gyeltsap shows the strong influence of Tsongkhapa's Illuminating the Thoughts of the Madhyamaka. He criticizes those who propose that the Uttaratantra is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 98.
- "Gyeltsap says, "It is not to be asserted that Ācārya Asaṅga is described as a proponent of Vijñāptimātratā; otherwise it would completely contradict his detailed explanation of the one final vehicle and the presentation of subtle emptiness in his Uttaratantra commentary." Gyeltsap argues that the emptiness explained in the Uttaratantra and its commentary by Asaṅga is subtle emptiness, and it does not differ from the emptiness that is delineated in the Prajñāpāramitāsūtras." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 100.
"Gyeltsap thus shows that ultimately both buddhas and sentient beings share the same suchness of mind which is the ultimate nature of mind that is free from natural defilements. Because of this he argues that all sentient beings have tathāgata-essence, and it is through this that he establishes the connection between tathāgata-essence and the concept of one-vehicle, the notion that ultimately there is only the final goal of buddhahood." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 99.
"In brief, Gyeltsap argues that buddha-nature, or tathāgata-essence, does not refer to a fully enlightened entity covered by adventitious defilements. Rather it is the same as the emptiness of inherent existence that is explicated in texts such as the Prajñāpāramitāsūtras and Madhyamakāvatāra." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 106.
- "In his Uttaratantra commentary, Gyeltsap shows the strong influence of Tsongkhapa's Illuminating the Thoughts of the Madhyamaka. He criticizes those who propose that the Uttaratantra is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 98.
- "In arguing that the emptiness expounded in the Prajñāpāramitāsūtras and the tathāgata-essence explicated in the Uttaratantra are the same, Gyeltsap accords the status to the Uttaratantra equal to that of Nāgārjuna's Mūlamadhyamakakārikā, Candrakīrti's Madhyamakāvatāra, and other Madhyamaka treatises which present the ultimate view of Prāsaṅgika-Madhyamaka." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p. 100.
Other names
- རྒྱལ་ཚབ་རྗེ་ · other names (Tibetan)
- དགའ་ལྡན་ཁྲི་པ་༠༢་ · other names (Tibetan)
- rgyal tshab rje · other names (Wylie)
- dga' ldan khri pa 02 · other names (Wylie)
- Ganden Tripa, 2nd · other names
Affiliations & relations
- Geluk · religious affiliation
- Tsong kha pa · teacher
- Red mda' ba gzhon nu blo gros · teacher
- 'jam dbyangs chos rje bkra shis dpal ldan · student
- Dalai Lama, 1st · student
- mkhas grub rje · student
- 'dul 'dzin grags pa rgyal mtshan · student