The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage
From Buddha-Nature
< Books
| (23 intermediate revisions by 3 users not shown) | |||
| Line 1: | Line 1: | ||
{{Book | {{Book | ||
| + | |TileDescription=This dissertation examines the intellectual history of the Uttaratantra in Tibet from the 12th century to the early 15th century. It is between these centuries that the text, which is one of the most authoritative works on the notion of tathāgata-essence, takes its shape in Tibet through the writings of some of the most formidable Tibetan thinkers of the time. | ||
|BookPerson={{Book-person | |BookPerson={{Book-person | ||
|PersonPage=Wangchuk, Tsering | |PersonPage=Wangchuk, Tsering | ||
|PersonName=Tsering Wangchuk | |PersonName=Tsering Wangchuk | ||
| + | }}{{Book-person | ||
| + | |PersonPage=Dol po pa | ||
| + | |PersonName=Dölpopa Sherab Gyaltsen | ||
}} | }} | ||
|FullTextRead=No | |FullTextRead=No | ||
| Line 8: | Line 12: | ||
*{{i|Introduction|1}} | *{{i|Introduction|1}} | ||
**{{i|Textual Historical Background of the ''Uttaratantra''|5}} | **{{i|Textual Historical Background of the ''Uttaratantra''|5}} | ||
| − | **{{i|Socio-Political Context of Religion in Eleventh through Fourteenth Century Tibet|10}} | + | **{{i|Socio-Political Context of Religion in Eleventh through Fourteenth<br> Century Tibet|10}} |
**{{i|Chapter Summaries|21}} | **{{i|Chapter Summaries|21}} | ||
| − | *{{i|Chapter 1: The Rise of the ''Uttaratantra'' in Tibet: Ngok Loden Sherab’s and Chapa Choekyi Sengge's Commentaries|27}} | + | *{{i|Chapter 1: The Rise of the ''Uttaratantra'' in Tibet: Ngok Loden Sherab’s and<br> Chapa Choekyi Sengge's Commentaries|27}} |
**{{i|Introduction|27}} | **{{i|Introduction|27}} | ||
**{{i|The Relationship of Ngok's and Chapa's Commentaries|32}} | **{{i|The Relationship of Ngok's and Chapa's Commentaries|32}} | ||
**{{i|A Distinct Interpretation of the ''Uttaratantra'' Stanza I: 28|40}} | **{{i|A Distinct Interpretation of the ''Uttaratantra'' Stanza I: 28|40}} | ||
| − | **{{i|Definitive and Interpretable Meanings and the Middle and | + | **{{i|Definitive and Interpretable Meanings and the Middle and<br> the Last Wheels|45}} |
| − | the Last Wheels|45}} | ||
**{{i|Buddha-element: A Topic of the ''Uttaratantra'', an Object of Verbalization?|55}} | **{{i|Buddha-element: A Topic of the ''Uttaratantra'', an Object of Verbalization?|55}} | ||
| − | **{{i|Comparing Ngok's ''Abhisamayālaṃkāra'' Commentary with his | + | **{{i|Comparing Ngok's ''Abhisamayālaṃkāra'' Commentary with his<br> ''Uttaratantra'' Commentary|60}} |
| − | ''Uttaratantra'' Commentary|60}} | ||
**{{i|Conclusion|63}} | **{{i|Conclusion|63}} | ||
| − | Chapter 2: Sowing Seeds for Future Debate: the Uttaratantra in Thirteenth | + | *{{i|Chapter 2: Sowing Seeds for Future Debate: the ''Uttaratantra'' in Thirteenth<br> and Early Fourteenth Century Tibet|65}} |
| − | and Early Fourteenth Century Tibet | + | **{{i|Introduction|65}} |
| − | Introduction | + | **{{i|Sakya Paṇḍita's View on the Tathāgata-Essence Literature|66}} |
| − | Sakya | + | **{{i|Chomden Rigrel on the ''Uttaratantra''|74}} |
| − | Chomden Rigrel on the Uttaratantra | + | **{{i|Gedun Ozer's ''Uttaratantra'' Commentary|80}} |
| − | Gedun | + | **{{i|Rinchen Yeshi’s ''Uttaratantra'' Commentary|86}} |
| − | Rinchen Yeshi’s Uttaratantra Commentary | + | **{{i|Sangphu Lodroe Tsungmey's ''Uttaratantra'' Commentary|98}} |
| − | Sangphu Lodroe | + | **{{i|Karma Rangjung Dorje's Position on the ''Uttaratantra''|110}} |
| − | Karma Rangjung | + | **{{i|Conclusion|115}} |
| − | Conclusion | + | *{{i|Chapter 3: Centrality of the ''Uttaratantra'' in Dolpopa Sherab Gyaltsen's<br> Doctrinal Presentation of Other-Emptiness|118}} |
| − | Chapter 3: Centrality of the Uttaratantra in Dolpopa Sherab | + | **{{i|Introduction|118}} |
| − | Doctrinal Presentation of Other-Emptiness | + | **{{i|A Last Wheel Commentary Or A Middle Wheel Commentary?|126}} |
| − | Introduction | + | **{{i|Is the ''Uttaratantra'' a Mind-Only text or a Middle Way text?|135}} |
| − | A Last Wheel Commentary Or A Middle Wheel Commentary? | + | **{{i|Conclusion|154}} |
| − | Is the Uttaratantra a Mind-Only text or a Middle Way text? | + | *{{i|Chapter 4: The ''Uttaratantra'' Goes into the Ascendency in<br> Fourteenth-Century Tibet|156}} |
| − | Conclusion | + | **{{i|Introduction|156}} |
| − | Chapter 4: The Uttaratantra Goes into the Ascendency in | + | **{{i|Sazang's Formulation of the ''Uttaratantra'': Definitive Meaning &<br> Interpretable Meaning and Middle Wheel & Last Wheel|157}} |
| − | Fourteenth-Century Tibet | + | **{{i|Sazang's Formulation of the ''Uttaratantra'': Other-Emptiness and<br> Self-Emptiness|163}} |
| − | Introduction | + | **{{i|Defending Innate Enlightenment and Gradual Enlightenment|166}} |
| − | + | **{{i|Conclusion|170}} | |
| − | Interpretable Meaning and Middle Wheel & Last Wheel | + | **{{i|Gyalse Thogmey’s Interpretation of the ''Uttaratantra''|171}} |
| − | + | **{{i|Longchen Rabjampa’s View on the ''Uttaratantra''|175}} | |
| − | Self-Emptiness | + | **{{i|Conclusion|180}} |
| − | Defending Innate Enlightenment and Gradual Enlightenment | + | *{{i|Chapter 5: Challenges to the Supremacy of the ''Uttaratantra'':<br> The Rise of the Middle Way Consequence School|182}} |
| − | Conclusion | + | **{{i|Introduction|182}} |
| − | + | **{{i|Buton and Dratsepa on the ''Uttaratantra''|186}} | |
| − | Gyalse Thogmey’s Interpretation of the Uttaratantra | + | **{{i|Rendawa on the ''Uttaratantra'' and the Tathāgata-Essence Literature|197}} |
| − | Longchen Rabjampa’s View on the Uttaratantra | + | **{{i|Tsongkhapa on the ''Uttaratantra'' and the Tathāgata-Essence Literature|208}} |
| − | Conclusion | + | **{{i|Conclusion|218}} |
| − | Chapter 5: Challenges to the Supremacy of the Uttaratantra: | + | *{{i|Chapter 6: An Early Fifteenth-Century ''Uttaratantra'' Commentary:<br> Gyaltsab's Establishment of the Tathāgata-Essence Literature|220}} |
| − | The Rise of the Middle Way Consequence School | + | **{{i|Introduction|220}} |
| − | Introduction | + | **{{i|Mind-Only School and Middle Way School|223}} |
| − | Buton and Dratsepa on the Uttaratantra | + | **{{i|Middle Wheel and Last Wheel|232}} |
| − | Rendawa on the Uttaratantra and the Tathāgata-Essence Literature | + | **{{i|Definitive Meaning and Interpretable Meaning|236}} |
| − | Tsongkhapa on the Uttaratantra and the Tathāgata-Essence Literature | + | **{{i|Self-Emptiness and Other-Emptiness|239}} |
| − | Conclusion | + | **{{i|Conclusion|244}} |
| − | Chapter 6: An Early Fifteenth-Century Uttaratantra Commentary: | + | *{{i|Concluding Thoughts|247}} |
| − | + | *{{i|Bibliography|251}} | |
| − | Introduction | + | **{{i|Sources in Tibetan Language|251}} |
| − | Mind-Only School and Middle Way School | + | **{{i|Sources in English|255}} |
| − | Middle Wheel and Last Wheel | ||
| − | Definitive Meaning and Interpretable Meaning | ||
| − | Self-Emptiness and Other-Emptiness | ||
| − | Conclusion | ||
| − | Concluding Thoughts | ||
| − | Bibliography | ||
| − | Sources in Tibetan Language | ||
| − | Sources in English | ||
|AddRelatedTab=No | |AddRelatedTab=No | ||
| + | |StopPersonRedirects=No | ||
}} | }} | ||
Latest revision as of 16:15, 10 August 2020
The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage
Dissertation
Dissertation
Abstract
This dissertation examines the intellectual history of the Uttaratantra in Tibet from the 12th century to the early 15th century. It is between these centuries that the text, which is one of the most authoritative works on the notion of tathāgata-essence, takes its shape in Tibet through the writings of some of the most formidable Tibetan thinkers of the time. Their works that directly relate to the discourse of the Uttaratantra may have one theme—the concept of tathāgata-essence—in common, but the ways in which they expound on the Uttaratantra strongly diverge from each other and often stand as polar opposites. Some of the major questions that I address in the dissertation are as follows: Does the Uttaratantra primarily explain the ultimate truth or not? Is it a Mind-Only treatise or a Middle Way treatise? Is it a Middle Wheel or Last Wheel text? Does it explicate other-emptiness or self-emptiness? How is the relationship between the Uttaratantra and Candrakīrti's Madhyamakāvatāra delineated? How do the Tibetan scholars mentioned below justify their respective positions on the Uttaratantra and criticize the claims made by other scholars? In answering these questions I read and translated many Tibetan sources in order to ascertain and portray the best possible context, that is, the field in which the battle of scholastic debates emerged.
The first two chapters of my dissertation explore some of the above questions by analyzing Tibetan texts written by Ngok, Chapa, Sapen, Jayānanda, Chomden Rigrel, Rinchen Yeshi, the Third Karmapa, and others, between the 12th and early 14th centuries. Although these scholars argued intensely over the significance or insignificance of the Uttaratantra within the Mahāyāna literature, the Uttaratantra had yet to see the climax of the argumentation, which takes place in the 14th and early 15th centuries, the era that I call the argumentation period of the Uttaratantra. For this era, I analyze the works by Dolpopa, Buton, Dratsepa, Gyalse Thogmey, Longchenpa, Sazang, Rendawa, Tsongkhapa, and Gyaltsab. Thus, this dissertation examines the intellectual history of a text that has, to some extent, been overshadowed by the Madhyamakāvatāra in the contemporary Tibetan scholastic tradition.
| Citation | Wangchuk, Tsering. "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage." PhD diss., University of Virginia, 2009. |
|---|---|
