Sthiramati's Interpretation of Buddhology and Soteriology

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|BookToc=PA RT I. S T H IR A M A T I’S INTERPRETATION OF YOGACARA
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ONTOLOGY AND SOTBRIOLOGY
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INTRODUCTION 1
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CHAPTER I: STHIRAMATI’S AND HIS WORKS
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1. Sthiramati’s Life and Times 13
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2. Sthiramati’s Works 23
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The Ka^yapaparivartatlka 25
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The Dasheng zhongguan shilun 33
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The Abhidharmasamuccayavyakhya 39
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The Pahcaskandhaprakaranavibhasa 43
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The AbhidharmakoSabhasyatlka Tattvarthanam a 45
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The TrimSikavijnaptibhasya 47
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The Madhyantavibhagatlka 53
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The Sutraiamkaravrttibhasya 56
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CHAPTER II: STHIRAMATI'S AND THE YOGACARA ONTOLOGY
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Introduction 84
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1. Fundamental Categories in Yogacara Ontology 92
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2. An Analysis of the Three Identities 104
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3. The Relationship among the Three Identities 120
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4. The Three Identities and Representation-Only 128
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5. The Three Kinds of Identitylessness 147
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6. Basis-Transformation 159
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Conclusion 169
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CHAPTER III: STHIRAMATI’S INTEPRETATION OF
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BUDDHOLOGY AND SOTERIOLOGY
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1. Concept, Source Material, and Method Recapitulated 204
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2. Buddhahood and the Structure of Reality 207
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3. The Implicit Hermeneutics of the Structure 218
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of Yogacara Buddhology
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4. An Analysis of the Categories of Buddhahood 233
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5- The Four Liberative Wisdoms 241
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6. The Three Buadha-Bodies 252
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7. Buddha is neither Singular nor Plural 267
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8. The Nature of Buddha's Salvific Activties 272
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9. Conclusion 278
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CONCLUSION: YOGACARA BUDDHOLOGY IN A
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COMPARATIVE PERSPECTIVE
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1. Yogacara Philosophy in its own Terms 317
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2. Conceptual Structure of Yogacara Buddhology 320
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3. A Comparison of Christian Ideas of God
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and Yogacara Ideas of Buddha 324
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4. The Study of Yogacara Buddhology and Methodological
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Implications for Buddhist Studies and
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Comparative Religion 327
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PART I I : AN ANNOTATED TRANSLATION OF CHAPTER IX
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(ON ENLIGHTENMENT) OF THE
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SU TR a L A M K a R A V £ T T IB H A ? Y A
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INTRODUCTION TO THE TRANSLATION 338
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Introduction 340
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1. On Omniscience 342
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2. On the Nonduality of Buddhahood 347
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3- On Buddhahood as the Supreme Refuge 353
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4. On Basis-transformation 364
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5- On the Activities of Buddha as Effortless and
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Uniterrupted 375
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6. On the Profundity of the Pure Realm 379
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7. On the Divisions of Mastery 396
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8. On Buddhahood as the Cause of Bringing Sentient Beings to
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Maturity 411
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9. On the Realm of Ultimate Reality 424
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10. On the Divisions of Buddha-Body 432
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11. On the Divisions of Buddha-Wisdom 440
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12. That Buddha is neither Singular nor Plural 453
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13. On the Skillful Means to Buddhahood 456
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14. On the Unity of the Mutual Activity of the Buddhas 459
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15. On the Exertion for Buddhahood 463
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16. Summary 465
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APPENDIX 522
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BIBLIOGRAPHY 523
 
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Revision as of 16:56, 29 May 2020

Sthiramati's Interpretation of Buddhology and Soteriology
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Abstract

This thesis gives an account of Yogācāra Buddhist thought as presented in the works of Sthiramati, a leading sixth-century thinker in the Yogācāra tradition, along with a translation of his commentary on the Chapter on Enlightenment of the Mahāyānasūtrālaṃkāra. The thesis introduces Sthiramati's life and times, and discusses the authorship and authenticity of works attributed to him.
      Sthiramati's viewpoint is placed in the overall context of Yogācāra ontology. The thesis elucidates the fundamental categories of Yogācāra ontology, giving an analysis of the three identities (trisvabhāva) and their interrelationships, the connection between the three identities and the principle of representation-only (vijñaptimātra), and an account of basis-transformation (āśrayaparāvṛtti). This provides a philosophical foundation for interpreting the Yogācāra concept of Buddhahood, bringing out the intrinsic link between ontological realization and soteriological attainment in the Yogācāra system.
      The thesis traces the Yogācāra account of Buddhahood in both its essence and its manifestation: Buddhahood is shown as both the absolute ground of being and as the locus for innumerable pure qualities and forms of mastery through which enlightenment is communicated to ordinary sentient beings. In this connection, the thesis presents the Yogācāra analysis of the Three Bodies of Buddha (Dharmakāya, the Truth-Body; Sambhogakāya, the Enjoyment-Body; Nirmāṇakāya, the Emanation-Body), which encompass both the essential being and the manifest functioning of Buddha. The three Budda-bodies are correlated with the four liberative wisdoms (jñāna) of the Buddha (the Mirror-like Wisdom, the Equality Wisdom, the Analytical Wisdom, and the All-Accomplishing Wisdom). The thesis recounts the classic Yogācāra discussion of the attributes of Buddhahood in terms of unity and multiplicity, and the nature and scope of Buddha's salvific activities.
      The aims of the thesis are (1) to present Yogācāra Buddhology in its own terms; (2) to clarify the conceptual structure of Yogācāra Buddhology and the relationship in Yogācāra thought between Buddha and the phenomenal world, and between Buddha and the minds of sentient beings; and (3) to facilitate cross-cultural comparisons between Buddha and concepts of the Absolute in other religious traditions by providing a reliable presentation of the ontological, epistemological, and soteriological aspects of Yogācāra Buddhology.

Citation Nguyen, Cuong Tu. "Sthiramati's Interpretation of Buddhology and Soteriology." PhD diss., Harvard University, 1990.

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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

trisvabhāva - According to the Yogācāra school, all phenomena can be divided into three natures or characteristics: the imaginary nature (parikalpitasvabhāva), the dependent nature (paratantrasvabhāva), and the perfect or absolute nature (pariniṣpannasvabhāva). Skt. त्रिस्वभाव Tib. རང་བཞིན་གསུམ་

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

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

nirmāṇakāya - An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms. Skt. निर्माणकाय Tib. སྤྲུལ་སྐུ། Ch. 化身

'jog sgom - This is the meditation of directly observing the mind without engaging in any analytical or intellectual activity. (Thrangu Rinpoche, Transcending Ego, 102). Skt. स्थाप्यभावना Tib. འཇོག་སྒོམ་

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