Sthiramati's Interpretation of Buddhology and Soteriology
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|PersonPage=Nguyen, C. | |PersonPage=Nguyen, C. | ||
|PersonName=Cuong Tu Nguyen | |PersonName=Cuong Tu Nguyen | ||
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| + | |PersonPage=Sthiramati | ||
| + | |PersonName=Sthiramati | ||
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| − | |BookToc=PART I. STHIRAMATI'S INTERPRETATION OF YOGĀCĀRA ONTOLOGY AND SOTERIOLOGY | + | |BookToc=*'''PART I. STHIRAMATI'S INTERPRETATION OF YOGĀCĀRA ONTOLOGY AND SOTERIOLOGY'''<br><br> |
| − | *{{i|INTRODUCTION|1}} | + | *{{i|INTRODUCTION|1}}<br><br> |
*CHAPTER I: STHIRAMATI'S AND HIS WORKS | *CHAPTER I: STHIRAMATI'S AND HIS WORKS | ||
*{{i|1. Sthiramati’s Life and Times|13}} | *{{i|1. Sthiramati’s Life and Times|13}} | ||
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**{{i|The Sūtrālaṃkāravṛttibhāṣya|56}}<br><br> | **{{i|The Sūtrālaṃkāravṛttibhāṣya|56}}<br><br> | ||
*CHAPTER II: STHIRAMATI'S AND THE YOGĀCĀRA ONTOLOGY | *CHAPTER II: STHIRAMATI'S AND THE YOGĀCĀRA ONTOLOGY | ||
| − | Introduction 84 | + | *{{i|Introduction|84}} |
| − | 1. Fundamental Categories in | + | *{{i|1. Fundamental Categories in Yogācāra Ontology|92}} |
| − | 2. An Analysis of the Three Identities 104 | + | *{{i|2. An Analysis of the Three Identities|104}} |
| − | + | *{{i|3. The Relationship among the Three Identities|120}} | |
| − | 3. The Relationship among the Three Identities 120 | + | *{{i|4. The Three Identities and Representation-Only|128}} |
| − | 4. The Three Identities and Representation-Only 128 | + | *{{i|5. The Three Kinds of Identitylessness|147}} |
| − | 5. The Three Kinds of Identitylessness 147 | + | *{{i|6. Basis-Transformation|159}} |
| − | 6. Basis-Transformation 159 | + | *{{i|Conclusion|169}}<br><br> |
| − | Conclusion 169 | + | *CHAPTER III: STHIRAMATI'S INTEPRETATION OF BUDDHOLOGY AND SOTERIOLOGY |
| − | CHAPTER III: | + | *{{i|1. Concept, Source Material, and Method Recapitulated|204}} |
| − | BUDDHOLOGY AND SOTERIOLOGY | + | *{{i|2. Buddhahood and the Structure of Reality|207}} |
| − | 1. Concept, Source Material, and Method Recapitulated 204 | + | *{{i|3. The Implicit Hermeneutics of the Structure of Yogācāra Buddhology|218}} |
| − | 2. Buddhahood and the Structure of Reality 207 | + | *{{i|4. An Analysis of the Categories of Buddhahood|233}} |
| − | 3. The Implicit Hermeneutics of the Structure | + | *{{i|5. The Four Liberative Wisdoms|241}} |
| − | of | + | *{{i|6. The Three Buddha-Bodies|252}} |
| − | 4. An Analysis of the Categories of Buddhahood 233 | + | *{{i|7. Buddha is neither Singular nor Plural|267}} |
| − | 5 | + | *{{i|8. The Nature of Buddha's Salvific Activities|272}} |
| − | 6. The Three | + | *{{i|9. Conclusion|278}}<br><br> |
| − | 7. Buddha is neither Singular nor Plural 267 | + | *CONCLUSION: YOGĀCĀRA BUDDHOLOGY IN A COMPARATIVE PERSPECTIVE |
| − | 8. The Nature of Buddha's Salvific | + | *{{i|1. Yogācāra Philosophy in its own Terms|317}} |
| − | 9. Conclusion 278 | + | *{{i|2. Conceptual Structure of Yogācāra Buddhology|320}} |
| − | CONCLUSION: | + | *{{i|3. A Comparison of Christian Ideas of God and Yogācāra Ideas of Buddha|324}} |
| − | COMPARATIVE PERSPECTIVE | + | *{{i|4. The Study of Yogācāra Buddhology and Methodological Implications for<br>Buddhist Studies and Comparative Religion|327}}<br><br> |
| − | 1. | + | *'''PART II: AN ANNOTATED TRANSLATION OF CHAPTER IX (ON ENLIGHTENMENT) OF THE SUTRĀLAṂKĀRAVṚTTIBHĀṢYA'''<br><br> |
| − | 2. Conceptual Structure of | + | *{{i|INTRODUCTION TO THE TRANSLATION|338}} |
| − | 3. A Comparison of Christian Ideas of God | + | *{{i|Introduction|340}} |
| − | and | + | *{{i|1. On Omniscience|342}} |
| − | + | *{{i|2. On the Nonduality of Buddhahood|347}} | |
| − | 4. The Study of | + | *{{i|3. On Buddhahood as the Supreme Refuge|353}} |
| − | Implications for Buddhist Studies and | + | *{{i|4. On Basis-transformation|364}} |
| − | Comparative Religion 327 | + | *{{i|5. On the Activities of Buddha as Effortless and Uninterrupted|375}} |
| − | PART | + | *{{i|6. On the Profundity of the Pure Realm|379}} |
| − | (ON ENLIGHTENMENT) OF THE | + | *{{i|7. On the Divisions of Mastery|396}} |
| − | + | *{{i|8. On Buddhahood as the Cause of Bringing Sentient Beings to Maturity|411}} | |
| − | INTRODUCTION TO THE TRANSLATION 338 | + | *{{i|9. On the Realm of Ultimate Reality|424}} |
| − | Introduction 340 | + | *{{i|10. On the Divisions of Buddha-Body|432}} |
| − | 1. On Omniscience 342 | + | *{{i|11. On the Divisions of Buddha-Wisdom|440}} |
| − | 2. On the Nonduality of Buddhahood 347 | + | *{{i|12. That Buddha is neither Singular nor Plural|453}} |
| − | 3 | + | *{{i|13. On the Skillful Means to Buddhahood|456}} |
| − | 4. On Basis-transformation 364 | + | *{{i|14. On the Unity of the Mutual Activity of the Buddhas|459}} |
| − | 5 | + | *{{i|15. On the Exertion for Buddhahood|463}} |
| − | + | *{{i|16. Summary|465}}<br><br> | |
| − | 6. On the Profundity of the Pure Realm 379 | + | *{{i|APPENDIX|522}} |
| − | 7. On the Divisions of Mastery 396 | + | *{{i|BIBLIOGRAPHY|523}} |
| − | 8. On Buddhahood as the Cause of Bringing Sentient Beings to | + | |StopPersonRedirects=No |
| − | Maturity 411 | ||
| − | 9. On the Realm of Ultimate Reality 424 | ||
| − | 10. On the Divisions of Buddha-Body 432 | ||
| − | 11. On the Divisions of Buddha-Wisdom 440 | ||
| − | 12. That Buddha is neither Singular nor Plural 453 | ||
| − | 13. On the Skillful Means to Buddhahood 456 | ||
| − | |||
| − | 14. On the Unity of the Mutual Activity of the Buddhas 459 | ||
| − | 15. On the Exertion for Buddhahood 463 | ||
| − | 16. Summary 465 | ||
| − | APPENDIX 522 | ||
| − | BIBLIOGRAPHY 523 | ||
|AddRelatedTab=No | |AddRelatedTab=No | ||
}} | }} | ||
Latest revision as of 15:45, 29 June 2023
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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