Difference between revisions of "སྙིང་པོའི་ཆོས་མཛོད།"
((by SublimeText.Mediawiker)) |
((by SublimeText.Mediawiker)) |
||
Line 1: | Line 1: | ||
− | <div class="h1 large" style="font-family: TibetanClassic;">དཔེ་མཛོད་ཁང་</div>__NOTOC__{{#addbodyclass:no-first-heading}} | + | <div class="h1 large text-130" style="font-family: TibetanClassic;">དཔེ་མཛོད་ཁང་</div>__NOTOC__{{#addbodyclass:no-first-heading}} |
{{Jumbotron | {{Jumbotron |
Revision as of 11:50, 26 August 2020
Dharma Teachings[edit]
From ancient times, the origin of "tathāgata", which has been usually translated as 如 來 (one who comes thus), is not unknown. This has been used as the title of Buddha, chiefly in Buddhism from the start.
Now, I will consider the meaning of "tathāgata" in the Abhisamayālaṃkārālokā Prajñāpāramitā-vyākhyā of Haribhadra (ed. by Wogihara) (W.). This includes the Aṣṭasāhasrikā-Prajñāpāramitā-sūtra (As.), Maitreya's Abhisamayālaṃkāraśāstra-kārikā (A.) which is a summary of the Pañcaviṃśatisāhasrikā-Prajñāpāramitā-sūtra (P.), and Haribhadra's commentary which is based on the P. and the As. Accordingly at first, I point out sentences of "tathāgata", which I think as the etymological explanations, and then survey the character of it. (Mano, "'Tathāgata' in Haribhadra's Commentary," 22)
What makes gZhon nu dpal's DhDhV-commentary so interesting is his mahāmudrā interpretation of a central topic in the DhDhV, i.e., the abandonment of all "mentally created characteristic signs" (nimittas). The latter practice plays a crucial role in the cultivation of non-conceptual wisdom, which is taken as the cause or the foundation of āśrayaparivŗtti in the DhDhV. Based on Sahajavajra's (11th century) Tattvadaśakaţīkā gZhon nu dpal explains that the nimittas are abandoned by directly realizing their natural luminosity which amounts to a direct or non-conceptual experience of their true nature. To be sure, while the usual Mahāyāna approach involves an initial analysis of the nimittas, namely, an analytic meditation which eventually turns into non-conceptual abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's commentary on the Nirvikalpapraveśadhāraņī), mahāmudrā pith-instructions enable a meditation of direct perceptions right from the beginning. In view of the fact that such direct perceptions of emptiness (or dharmatā in this context here) usually start from the first Bodhisattva-level onwards, gZhon nu dpal also tries to show that the four yogas of mahāmudrā are in accordance with the four prayogas of the DhDhV. It should be noted that such a mahāmudrā interpretation must have already existed in India, as can be seen from Jñānakīrti's (10th/11th-century) Tattvāvatāra, in which a not-specifically-Tantric form of mahāmudrā practice is related with the traditional fourfold Mahāyāna meditation by equating "Mahāyāna" in Lańkāvatārasūtra X.257d with mahāmudrā. The pādas X.257cd "A yogin who is established in a state without appearances sees Mahāyāna" thus mean that one finally sees or realizes mahāmudrā.
To sum up, the DhDhV plays an important role for gZhon nu dpal in that it provides a canonical basis for his mahāmudrā tradition, and by showing that the dharmatā portion of the DhDhV is a commentary on the second chapter of the RGV, gZhon nu dpal skillfully links his mahāmudrā interpretation to the standard Indian work on Buddha-nature, and thus to a concept which considerably facilitated the bridging of the Sūtras with the Tantras. (Source Accessed April 1, 2020)
We will begin with a survey of modern Sanskritists' attempts at identifying nien and why such attempts have ultimately failed. Then we will look at a similar attempt by the AFMS to edit off the nien ideology and how by so doing it violated the integrity of the original AFM message. The sinitic meaning of the term nien and wu-nien will be demonstrated with precedents in Han thought, usages in the Six Dynasties and in Ch'an.k I will conclude with a word on why AFMS was produced. (Lai, "A Clue to the Authorship of the Awakening of Faith," 34–35)
The term ' ārambaṇa ' is one of the technical terms unique to Buddhism. Being equivalent to Pali ' ārammaṇa ' and Cl. Skt. ' ālambana ' it is usually used in the sense of 'basis of cognition' or 'sense-object', e.g. rūpa as ārambaṇa of cakṣurvijñāna, or dharma as that of manovijñāna. The usual equivalent to this term in Tibetan and Chinese language is ' dmigs pa ' and '所 縁', respectively.
What I am going to examine here is whether or not the same meaning mentioned above can be applied to this term used in the Ratnagotravibhāga (RGV), I, 9.
Read more here . . .
An encyclopedic author active during the reign of King Rāmapāla (ca. 1084–1126/1077–
ca. 1119) of the Pāla Dynasty, Abhayākaragupta is renowned for his erudition in a vast range of subjects in Buddhism.[1] His expertise is especially prominent in, though not limited to, the area of Tantric Buddhism, as attested by the well-known "Garland Trilogy" (phreng ba skor gsum), i.e. his three major works on Tantric ritual (Vajrāvalī, Jyotirmañjarī, and Niṣpannayogāvalī), which exercised a great influence on the Buddhism of the later period in Nepal and Tibet.
The Peking bsTan 'gyur includes twenty-six works ascribed to Abhayākaragupta, of which twenty-three are in the domain of Tantra; the other three deal with non-Tantric Buddhism.[2] Though most of these works are only available through Tibetan translation, some important texts of Abhayākaragupta are preserved in Sanskrit. The following works in Sanskrit have hitherto been edited: Niṣpannayogāvalī; Vajrāvalī; Jyotimañjarī; Ucchuṣmajambhalasādhana; Svādhiṣṭhānakramopadeśa.[3] In addition, Sanskrit manuscripts are known to exist of the Pañcakramatātparyapañjikā Kramakaumudī, Kālacakrāvatāra, and Abhayapaddhati.[4] According to some recent information, furthermore, Sanskrit manuscripts of the Āmnāyamañjarī, Munimatālaṅkāra and Madhyamakamañjarī[5] have been discovered in Tibet [6]
The Amnāyamañjarī, which may be called the magnum opus of Abhayākaragupta, is a commentary on the Saṃpuṭodbhavatantra and an encyclopedic compendium of Indian Tantric Buddhism. According to Bühnemann, Abhayākaragupta undertook the composition of the Amnāyamañjarī before 1101 or 1108 C.E. (twenty-fifth regnal year of Rāmapāla) and completed it in 1113 or 1120 C.E (thirty-seventh year of Rāmapāla). As has been remarked,[7] the Saṃpuṭodbhavatantra, though traditionally considered to be an Explanatory Tantra (vyākhyātantra) of the Hevajra and Saṃvara cycles, integrates many doctrinal and ritual elements adopted from several heterogeneous textual traditions such as that of the Guhyasamāja. Because of this "ecumenical" character of the Saṃpuṭodbhavatantra, the Amnāyamañjarī as its commentary also encompasses a great variety of subjects relating to the doctrine and ritual of Tantric Buddhism. The Amnāyamañjarī is referred to several times by Abhayākaragupta himself in his other works, such as the Munimatālaṅkāra,
Abhayapaddhati, Pañcakramatātparyapañjikā, and Vajrāvalī.[8] In turn, the Āmnāyamañjarī
refers to his other works [9]
Though, as remarked above, the existence of a presumably complete Sanskrit manuscript of the Āmnāyamañjarī has been reported, it still remains inaccessible to us. However, a single folio fragment of this text has been recently identified in the collection of Sanskrit manuscripts in Göttingen. In this paper, we describe this manuscript fragment and present a critical edition and an annotated translation of the text contained in it. We also include as appendices an edition of the corresponding part of the Tibetan translation as well as parallel passages found in Kamalanātha's Ratnāvalī and Abhayākaragupta's Abhayapaddhati. (Tomabechi and Kano, Abhayākaragupta and the Āmnāyamañjarī, 22–23)
Notes
- For the dates and works of Abhayākaragupta, see Erb 1997: 27–29: Bühnemann and Tachikawa 1991: Bühnemann 1992.
- For bibliographical information on these works, see Bühnemann 1992: 123–125.
- The Svādhiṣṭhānakramopadeśa (or Dvibhujasaṃvaropadeśa) was edited by Okuyama (1993).
- The Centre for Tantric Studies at University of Hamburg is currently working on a joint project to the Abhayapaddhati in collaboration with CTRC (China Tibetology Research Centre). Tomabechi is preparing a critical edition of the Kramakaumudī based on the manuscript copy preserved at CTRC.
- The latter text is not included in the bsTan 'gyur, but is mentioned by Abhayākaragupta himself in the Munimatālaṅkāra, D 145v6; P 179r8: mdor bsdus pa ni kho bos dbu ma'i snye mar phul du byung bar rnam par bshad do; Āmnāyamañjarī, D 28r1; P 31r2–3: 'di'i skye ba dang 'jig pa de dag kyang dbu ma'i snye mar nges par dpyad zin pas (P: pa'i) ... ; D 76v7–77r1; P 86v2-3: thsad ma gang gis 'di rang bzhin med pa nyid du bsgrub pa de ni bdag cag gis rgyas pa dang bcas par dbu ma'i snye mar nye bar bkod cing; D 162r5–6; P 179v1: bzlog pa kho na las de kho na nyid 'di rnams so zhes dbu ma'i snye mar nges par dpyad zin to (P: te). See also Isoda 1984: 3 n. 14.
- These texts are registered in the (unpublished) catalogue of microfilms kept at the CTRC in Beijing. Tomabechi confirmed the existence of the copies of these manuscripts during his visit to Beijing in May–June 2007.
- Noguchi 1984 and Skorupski 1996: 201.
- See Munimatālaṅkāra, D 89r4; P 93v2, D 218r7; P 287r4, Kramakaumudī, fol. 22v4, 27r1, 53v4. For the Abhayapaddhati see Bühnemann and Tachikawa 1991: xiv and Bühnemann 1992:123; and for the Vajrāvalī, see Bühnemann and Tachikawa 1991: xvi and Bühnemann 1992: 125.
- Vajrāvalī (in ĀM D 72v3; P 82r2, D 97r1; P 108r7, D 188v7; P 208r5, D 24Or2; P 266v4, D 257v2; P 288r4, D 260r4; P 291r5–6), Jyotirmañjarī (in ĀM D 24Or2; P 266v3, D 260r3; P 291r4), Madhyamakamañjarī (in ĀM D 28r1; P 31r2–3, D 76v7-77r1; P 86v2–3, D 162r6; P 179v1; See note 6 above), Munimatālaṃkāra (in ĀM D 12r3; P 13v3, D 24v5; P 27v2, D 24v6; P 27v4, D 33v4; P 37v1–2, D 41v7–42r1; P 47r2, D 52r1; P 56r6, D 77r1; P 86v3, D 112v5–6); P 125r3, D 174v7; P 193r8, D 225v3; P 249r2, D 270r1–2; P 302v6), Abhayapaddhati (in ĀM D 77r1; P 86v2, D 209r2; P 229v8), Cakrasaṃvarābhisamaya (in ĀM D 172v6; P 191r6–7, D 242v3; P 269v7).
This paper focuses on his writings on the “hidden meaning of luminosity”. According to Chos grags ye shes the nonaffirming negation in the second cycle of the Buddha’s teaching is of not fully perfected definitive meaning while the affirming negation of the third wheel, the inseparability of mind’s emptiness and luminosity, in other words mahāmudrā, constitutes the fully perfected definitive meaning. (Draszczyk, introduction, 1)