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| | |BookToc=*{{i|'''Preface'''|13}} |
| | *{{i|'''Technical Note'''|19}} |
| | |
| | *'''Chapter One: A General Introduction: On Becoming a ''Buddha'' ''' |
| | |
| | *{{i|1. Introductory Remarks|21}} |
| | *{{i|2. Buddhology|22}} |
| | *{{i|3. Buddhist Soteriology|30}} |
| | **{{i|(a) ''Emic'' and ''Etic'' Perceptions of Buddhism|30}} |
| | **{{i|(b) The Fundamental Features of Buddhist Soteriology|33}} |
| | **{{i|(c) The Mahāyāna Perception of the Quintessence of Buddhist Teachings|35}} |
| | **{{i|(d) Buddhist Soteriological Models and Goals|36}} |
| | **{{i|(e) Two Mahāyāna Soteriological Models of Becoming a Buddha|38}} |
| | *{{i|4. Ontology|41}} |
| | *{{i|5. Buddhist Epistemology and Gnoseology|43}} |
| | *{{i|6. Buddhist Axiology|45}} |
| | **{{i|(a) The Three-Vow Scheme|45}} |
| | **{{i|(b) Comparing and Contrasting the Three Vows|47}} |
| | *{{i|7. Concluding Remarks|56}} |
| | |
| | *'''Chapter Two: Previous Studies on ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|57}} |
| | *{{i|2. The Early Western Knowledge of ''Bodhicitta''|58}} |
| | *{{i|3. Monographs on the Study of ''Bodhicitta''|59}} |
| | **{{i|(a) Taishū Tagami (1990)|59}} |
| | **{{i|(b) Francis Brassard (2000)|60}} |
| | *{{i|4. Articles on ''Bodhicitta''|61}} |
| | **{{i|(a) Kumataro Kawada (1965)|61}} |
| | **{{i|(b) Lal Mani Joshi (1971)|62}} |
| | **{{i|(c) S. K. Nanayakkara (1971)|62}} |
| | **{{i|(d) Lobsang Dargay (1981)|63}} |
| | **{{i|(e) Gareth Sparham (1987)|63}} |
| | **{{i|(f) Gareth Sparham (1992)|64}} |
| | *{{i|5. Studies on ''Bodhicitta'' in Specific Canonical Works|65}} |
| | *{{i|6. On Translating the Term ''Bodhicitta''|69}} |
| | *{{i|7. A Study of ''Bodhicitta'': Still a Desideratum|70}} |
| | *{{i|8. Concluding Remarks|71}} |
| | |
| | *'''Chapter Three: The Historical and Doctrinal Background of the ''Bodhicitta'' Concept''' |
| | *{{i|1. Introductory Remarks|73}} |
| | *{{i|2. ''Bodhicitta'' as a Means of Compensating for the Loss of the Historical Buddha|74}} |
| | *{{i|3. The Doctrinal Foundations of ''Bodhicitta'' in Early Buddhism|77}} |
| | **{{i|(a) A ''Buddha'' as a Discoverer and Proclaimer of the True Reality|77}} |
| | **{{i|(b) The Plurality of ''Buddhas'' and ''Bodhisattvas'' in Early Buddhism|79}} |
| | **{{i|(c) The Concept of the Resolve Made by Previous ''Buddhas''|80}} |
| | **{{i|(d) The Altruism of the Historical Buddha|82}} |
| | **{{i|(e) Altruism in Early Buddhism|84}} |
| | **{{i|(f) Prerequisites for Becoming a ''Buddha'' in Early Buddhism|86}} |
| | **{{i|(g) The 'Golden Rule' in Early Buddhism|87}} |
| | *{{i|4. Concluding Remarks|89}} |
| | |
| | *'''Chapter Four: The Buddha's First Resolve to Become a ''Buddha'' ''' |
| | |
| | *{{i|1. Introductory Remarks|91}} |
| | *{{i|2. The Historical Buddha as One of Many and Yet One of a Kind|92}} |
| | *{{i|3. Three Events Marking the Career of the Buddha|92}} |
| | **{{i|(a) The First Event: The Initial Resolve to Become a ''Buddha''|94}} |
| | ***{{i|(i) Attempts to Resolve the Illogicality of Several 'First Times'|98}} |
| | ***{{i|(ii) Was the Historical Bodhisattva 'King-Like' or 'Herdsman-Like'?|99}} |
| | **{{i|(b) The Second Event: Striving to Become a ''Buddha''|100}} |
| | **{{i|(c) The Third Event: The Time and Place of the Buddha's Awakening|102}} |
| | *{{i|4. A Historical Sketch of the Buddha's Initial Resolve to Become a ''Buddha''|104}} |
| | *{{i|5. Concluding Remarks|105}} |
| | |
| | *'''Chapter Five: Mahāyāna, ''Bodhisattva'', and ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|107}} |
| | *{{i|2. The Concepts of ''Yāna'' in Buddhism|109}} |
| | **{{i|(a) The Various Models of ''Yāna''|110}} |
| | ***{{i|(i) The One-Vehicle Model|111}} |
| | ***{{i|(ii) The Two-Vehicle Model|112}} |
| | ***{{i|(iii) The Three-Vehicle Model|113}} |
| | ***{{i|(iv) The Four-Vehicle Model|115}} |
| | ***{{i|(v) The Five-Vehicle Model|116}} |
| | ***{{i|(vi) The Nine-Vehicle Model|117}} |
| | ***{{i|(vii) The n-Vehicle Model|118}} |
| | ***{{i|(viii) The No-Vehicle Model|119}} |
| | **{{i|(b) Which Vehicles Are Buddhist?|120}} |
| | **{{i|(c) Mahāyāna|121}} |
| | ***{{i|((i) Dissent on the Origin of Mahayana|121}} |
| | ***{{i|((ii) The Content of Mahāyāna|122}} |
| | ***{{i|((iii) Is Mahāyāna Indispensable? Is Vajrayāna Indispensable?|125}} |
| | *{{i|(3. The Concepts of ''Sattva'' and ''Bodhisattva''|126}} |
| | **{{i|(a) No ''Bodhisattvas'' without ''Sattvas''|127}} |
| | **{{i|(b) Faith-oriented and Reason-oriented Sentient Beings|128}} |
| | **{{i|(c) The Term ''Bodhisattva''|129}} |
| | **{{i|(d) Synonyms of ''Bodhisattva''|133}} |
| | **{{i|(e) Types of ''Bodhisattvas''|134}} |
| | ***{{i|(i) Historical, Celestial, and Earthly ''Bodhisattvas''|135}} |
| | ***{{i|(ii) Human and Non-human ''Bodhisattvas''|136}} |
| | ***{{i|(iii) Male and Female ''Bodhisattvas''|137}} |
| | ***{{i|(iv) Ordained and Lay ''Bodhisattvas''|139}} |
| | ***{{i|(v) ''Bodhisattvas'' with Different Backgrounds|139}} |
| | **{{i|(f) The ''Śrāvaka-Bodhisattva'' Distinction|140}} |
| | **{{i|(g) The Concept of ''Vajrasattva''|142}} |
| | *{{i|4. The Term ''Bodhicitta'' and Its Definition|144}} |
| | **{{i|(a) The Term ''Bodhicitta'' in the ''Aṣṭasāhasrikā''|144}} |
| | **{{i|(b) The Term ''Bodhicitta'' in the ''Drumakinnararājaparipṛcchāsūtra''|145}} |
| | **{{i|(c) The Term ''Bodhicitta'' in the ''Bodhisattvabhūmi''|148}} |
| | **{{i|(d) The Relative Chronology of the ''Aṣṭasāhasrikā'' and the ''Bodhisattvabhūmi''|148}} |
| | **{{i|(e) The Terms ''Cittotpāda'', ''Bodhicitta'', and ''Bodhicittotpāda''|149}} |
| | **{{i|(f) Some Definitions of ''Bodhicitta'' or ''Cittotpāda''|151}} |
| | **{{i|(g) How Indispensable Is ''Bodhicitta'' for a ''Bodhisattva''?|154}} |
| | **{{i|(h) Benefits and Functions of ''Bodhicitta''|160}} |
| | *{{i|5. Concluding Remarks|166}} |
| | |
| | *'''Chapter Six: The Two ''Bodhicittotpāda'' Traditions''' |
| | |
| | *{{i|I. Introductory Remarks|169}} |
| | *{{i|2. The Two ''Bodhicittotpāda'' Traditions|170}} |
| | *{{i|3. Tibetan Assessments of the Two ''Bodhicittotpāda'' Traditions|172}} |
| | *{{i|4. The Names of the Two ''Bodhicittotpāda'' Traditions|173}} |
| | *{{i|5. The Two ''Bodhicittotpāda'' Traditions: The Basis of the Distinctions|175}} |
| | *{{i|6. The Two ''Bodhicittotpāda'' Traditions: Personal Authorities|175}} |
| | *{{i|7. The Two ''Bodhicittotpāda'' Traditions: Scriptural Authorities|176}} |
| | *{{i|8. The Historical Background of the ''Bodhicittotpāda'' Ritual|177}} |
| | *{{i|9. What Is Actually Generated by the Ritual?|180}} |
| | *{{i|10. The Optionality of an Officiant in the Two Traditions|181}} |
| | *{{i|11. Qualifications for Officiants in the Two Traditions|182}} |
| | *{{i|12. The Eligibility of Candidates in the Two Traditions|183}} |
| | *{{i|13. The Preparatory Procedures of the ''Bodhicittotpāda'' Ritual|186}} |
| | *{{i|14. The Main Procedures of the ''Bodhicittotpāda'' Ritual|187}} |
| | *{{i|15. The Concluding Procedures of the ''Bodhicittotpāda'' Ritual|188}} |
| | *{{i|16. Observances and Offences in the Two Traditions|188}} |
| | **{{i|(a) The Cardinal Transgressions in the Mañjuśrī-Nāgārjuna Tradition|189}} |
| | **{{i|(b) The Cardinal Transgressions in the Maitreya-Asaṅga Tradition|191}} |
| | **{{i|(c) The Minor Offences in the Two Traditions|192}} |
| | *{{i|17. Reestablishing a Broken Vow in the Two Traditions|193}} |
| | *{{i|18. Concluding Remarks|194}} |
| | |
| | *'''Chapter Seven: A Typology of ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|195}} |
| | *{{i|2. An Overview of the Five Types of ''Bodhicitta''|196}} |
| | *{{i|3. Ethico-Spiritual ''Bodhicitta''|197}} |
| | *{{i|4. Gnoseological ''Bodhicitta''|198}} |
| | **{{i|(a) What Gnoseologicai ''Bodhicitta'' Is|198}} |
| | **{{i|(b) Some Synonyms of Gnoseological ''Bodhicitta''|198}} |
| | **{{i|(c) Some Salient Features of Gnoseological ''Bodhicitta''|199}} |
| | **{{i|(d) Who Possesses Gnoseological ''Bodhicitta''?|201}} |
| | **{{i|(e) Gnosis as Abiding in the Body|202}} |
| | **{{i|(f) The Three Modes of Emergence Open to Gnosis|204}} |
| | *{{i|5. Ontological ''Bodhicitta''|205}} |
| | **{{i|(a) The Conception of Ontological ''Bodhicitta''|206}} |
| | **{{i|(b) An Outcome of a Philosophical Quest?|211}} |
| | **{{i|(c) Synonyms and Near Synonyms of Ontological ''Bodhicitta''|214}} |
| | **{{i|(d) Two Distinct Perceptions of Ontological ''Bodhicitta''|216}} |
| | **{{i|(e) Some Salient Features of Ontological ''Bodhicitta''|217}} |
| | *{{i|6. Psycho-Physiological ''Bodhicitta''|217}} |
| | **{{i|(a) What is Psycho-Physiological ''Bodhicitta''?|218}} |
| | **{{i|(b) Some Salient Features of Psycho-Physiological ''Bodhicitta''|220}} |
| | **{{i|(c) Probable Motives for the Conception of Psycho-Physiological ''Bodhicitta''|220}} |
| | **{{i|(d) The Problems of Physicality and Sexuality in Buddhism|221}} |
| | **{{i|(e) Psycho-Physiological ''Bodhicitta'' in Yogic Practices|223}} |
| | *{{i|7. Semeiological ''Bodhicitta''|225}} |
| | **{{i|(a) General Features of ''Bodhicitta'' Symbolism|225}} |
| | **{{i|(b) Putting Symbolism in a Buddhist Philosophical Context|226}} |
| | **{{i|(c) Three Kinds of Semeiological ''Bodhicitta'': Visual, Verbal, and Visional|227}} |
| | **{{i|(d) Vajrayāna Symbolism and Literalism|231}} |
| | *{{i|8. A Concluding Assessment of the Five Types of ''Bodhicitta''|232}} |
| | |
| | *'''Chapter Eight: Traditional Classifications of ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|235}} |
| | *{{i|2. ''Bodhicitta'' as a Fusion of ''Śūnyatā''/''Prajñā'' and ''Karūṇā''/ ''Upāya''|235}} |
| | **{{i|(a) The Term ''Śūnyatākarūṇāgarbha''|236}} |
| | **{{i|(b) The Term ''Śūnyatākarūṇābhinna''|238}} |
| | **{{i|(c) The Importance of ''Upāya'' and ''Prajñā''|239}} |
| | **{{i|(d) Tension between the Two Poles of Emptiness and Compassion|243}} |
| | **{{i|(e) Union of Emptiness and Compassion: A Tibetan Controversy|245}} |
| | **{{i|(f) Three Positions on the Fusion of ''Śūnyatā''/''Prajñā'' and ''Karūṇā''/ ''Upāya''|245}} |
| | *{{i|3. Subclassifying ''Bodhicitta'' into ''Praṇidhicitta'' and ''Prasthānacitta''|246}} |
| | **{{i|(a) The Locus Classicus of the Classification|246}} |
| | **{{i|(b) The Possible Historical Development of the Subclassification|248}} |
| | **{{i|(c) The Pervasiveness of the Classification|248}} |
| | **{{i|(d) Distinctions, Interpretations, and Controversies|249}} |
| | *{{i|4. Subclassifying ''Bodhicitta'' into Conventional and Absolute|251}} |
| | **{{i|(a) Two Strands of the Conventional-Absolute Classification|252}} |
| | **{{i|(b) Textual Sources of the Conventional-Absolute Classification|253}} |
| | **{{i|(c) The Relative Chronology of the Conventional-Absolute Classification|255}} |
| | **{{i|(d) Two Different Perceptions of Conventional and Absolute ''Bodhicitta''|256}} |
| | **{{i|(e) Can Absolute ''Bodhicitta'' be Generated Ritually? A Tibetan Controversy|258}} |
| | *{{i|5. Leading to the Goal and Not Leading to the Goal|261}} |
| | *{{i|6. A Stable One and an Unstable One|262}} |
| | *{{i|7. Twofold Classifications of ''Cittotpāda'' in the ''Viniścayasaṃgrahaṇī''|263}} |
| | **{{i|(a) ''Samādānasāṃketika'' and ''Dharmatāpratilambhika''|263}} |
| | **{{i|(b) The One That Is Uncertain and the One That Is Certain|264}} |
| | **{{i|(c) The One That Is Impure and the One That Is Pure|264}} |
| | **{{i|(d) The One That Is Weak and the One That Is Strong|265}} |
| | **{{i|(e) The One That Has Yielded the Ultimate Result and the One That Has<br>Not yet|265}} |
| | *{{i|8. Undistinguished and Distinguished ''Cittotpāda''|266}} |
| | *{{i|9. The One Characterised by ''Karuṇā'' and the One Characterised by ''Prajñā''|266}} |
| | *{{i|10. Ongoing and Non-Ongoing ''Cittotpāda''|267}} |
| | *{{i|11. A Threefold Classification: King-like, Boatman-like, and Herdsman-like|267}} |
| | **{{i|(a) Some Indian Precursors of the Classification|268}} |
| | **{{i|(b) Assessments by Some Tibetan Scholars|269}} |
| | *{{i|12. A Fourfold Classification|271}} |
| | *{{i|13. Subclassifying ''Bodhicitta'' into Ten Types|273}} |
| | *{{i|14. Twenty-Two Kinds of ''Cittotpāda''|273}} |
| | **{{i|(a) Sources of the Twenty-Two Kinds of ''Cittotpāda''|273}} |
| | **{{i|(b) A Historical Sketch|274}} |
| | *{{i|15. Concluding Remarks|275}} |
| | |
| | *'''Chapter Nine: Causes and Conditions pertaining to ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|277}} |
| | *{{i|2. Causes and Conditions pertaining to ''Bodhicitta'' in the ''Sūtra'' Sources|277}} |
| | *{{i|3. Causes and Conditions pertaining to ''Bodhicitta'' in the ''Bodhisattvabhūmi''|279}} |
| | *{{i|4. Causes and Conditions pertaining to ''Bodhicitta'' in the ''Mahāyānasūtrālaṃkāra''|283}} |
| | *{{i|5. Causes and Conditions pertaining to ''Bodhicitta'' as Discussed Elsewhere|284}} |
| | *{{i|6. Compassion as the Root Cause of ''Bodhicitta''|285}} |
| | *{{i|7. Concluding Remarks|289}} |
| | |
| | *'''Chapter Ten: The Mahāyāna Observances and the Maintenance of ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|291}} |
| | *{{i|2. The Model of the Four Cardinal Transgressions (''mūlāpatti'')|292}} |
| | *{{i|3. Pledges and the Maintenance of ''Bodhicitta'' in the ''Kriyātantras''|295}} |
| | **{{i|(a) The ''Vairocanābhisaṃbodhitantra''|296}} |
| | **{{i|(b) The ''Guhyatantra''|298}} |
| | **{{i|(c) The ''Susiddhikaratantra''|300}} |
| | **{{i|(d) The ''Subāhuparipṛcchātantra''|303}} |
| | *{{i|4. Pledges and Maintenance of ''Bodhicitta'' in the ''Yogatantras''|305}} |
| | **{{i|(a) The ''Durgatipariśodhanatantra''|305}} |
| | **{{i|(b) The ''Vajraśikharatantra''|307}} |
| | **{{i|(c) The ''Śrīparamādyatantra''|310}} |
| | **{{i|(d) The ''Tattvasaṃgrahasūtra''|312}} |
| | *{{i|(5. Pledges and the Maintenance of ''Bodhicitta'' in the ''Mahāyoga'' System|313}} |
| | **{{i|(a) The ''Buddhasamāyogatantra''|319}} |
| | **{{i|(b) The ''Kṛṣṇayamāritantra'' and ''Guhyasamājābhiṣekavidhi''|320}} |
| | **{{i|(c) The ''Guhyendutilakatantra''|328}} |
| | **{{i|(d) The *''Guhyagarbhatantra''|329}} |
| | **{{i|(e) Padmasambhava's Categories of Pledges|329}} |
| | *{{i|6. All Mahāyāna Precepts Relating to the Maintenance of ''Bodhicitta''|330}} |
| | *{{i|7. Concluding Remarks|331}} |
| | |
| | *'''Chapter Eleven: The Relapse and Restoration of ''Bodhicitta'' ''' |
| | |
| | *{{i|1. Introductory Remarks|333}} |
| | *{{i|2. Impairment to or Loss of ''Bodhicitta''|334}} |
| | *{{i|3. Causes of the Partial or Total Breach of Vows|337}} |
| | *{{i|4. Causes of Impairment to or Loss of ''Bodhicitta''|338}} |
| | *{{i|5. The Abandonment of ''Bodhicitta'' as the Severest Transgression|346}} |
| | *{{i|6. The Types of Setbacks|348}} |
| | *{{i|7. The Restorability of ''Bodhicitta''|351}} |
| | *{{i|8. Retaking and Restoring ''Bodhicitta''|352}} |
| | *{{i|9. The Four Strengths|355}} |
| | *{{i|10. Concluding Remarks|356}} |
| | |
| | *'''Appendix A: A Critical Edition of the Sanskrit Text of ''Bodhisattvabhūmi'' 1.2''' |
| | |
| | *{{i|1. Introduction|357}} |
| | **{{i|(a) Extant Manuscripts, Critical Editions, and Other Related Studies on the ''Bodhisattvabhūmi''|357}} |
| | **{{i|(b) A Brief Description of the Extant Manuscripts and Editions|362}} |
| | **{{i|(c) Some Observations as to the Stemmatic Relation of the MSS|365}} |
| | **{{i|(d) Method and Abbreviations Employed in the Critical Edition of the<br>Sanskrit Text|366}} |
| | *{{i|2. The Text|368}} |
| | |
| | *'''Appendix B: A Critical Edition of the Tibetan Text of ''Bodhisattvabhūmi'' 1.2''' |
| | |
| | *{{i|1. Introduction|379}} |
| | *{{i|2. The Text|382}} |
| | |
| | *'''Abbreviations and Bibliography''' |
| | |
| | *{{i|1. Journals, Collections, Reference Books, Series, and Other Abbreviations|391}} |
| | *{{i|2. Indian Sources|393}} |
| | *{{i|3. Tibetan Sources|404}} |
| | *{{i|4. Secondary Sources|411}} |
| | |
| | *{{i|'''Index'''|431}} |
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