- Foreword vii
- Preface ix
- Introduction 3
- Textual History 3
- Doctrine 14
- Edition and Translation 55
- Appendices 135
- 1: Is the Mind Originally Pure or is it Luminous? 135
- 2: On amuktajña 141
- 3: *Sāramati 149
- 4: Reading Text and Translation 159
- 5: A Hypothetical Reconstruction of an Indic Form of the AAN 181
- 6: Citations of the AAN 191
- Literature 219
- Indices 241
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*{{i|Preface |ix }} | |BookEssay=Jonathan Silk's ''Buddhist Cosmic Unity: An Edition, Translation and Study of the Anūnatvāpūrṇatvanirdeśaparivarta'' is the first study of a tathāgatagarbha sūtra that exists only in Chinese translation, although it was known to Tibetans through extensive quotations in the Ratnagotravibhāga. In addition to an informative introduction, Silk provides six appendices on philological puzzles such as the term amuktajña and the reputed author of the Ratnagotravibhāga as understood by the Chinese, whether it should be rendered Sāramati or Sthiramati (Silk concludes that there is not enough evidence to decide). | ||
*{{i|Introduction|}} | |||
*{{i|Textual History |3}} | The basic structure of the sūtra is a refutation of wrong views, chief among them the question as to whether the number of sentient beings increases or decreases (hence the title of the text: the No-Increase No-Decrease Sūtra). The incorrect assumption is that when a being attains enlightenment the number of ordinary beings decreases as that individual dissolves into nothing. The authors explain why this is not the case using the concepts of dharmakāya and tathāgatagarbha. The first is understood as the absolute nature of reality that is the quintessential nature of all beings. It appears as pure (in the body of a buddha), mixed pure and impure (in the bodies of bodhisattvas), and impure (in the rest of us). The nature is the same; the appearance is purely subjective. The text thus conflates dharmakāya with tathāgatagarbha, although in a way that Silk admits is obscure. He summarizes as "the three modes are nothing more than modalities of the embryo of the tathagatas, variously related to the ultimate Reality." As one would expect with a study of a tathāgatagarbha text, Silk addresses (using Zimmerman for support) the ambiguity of whether tathāgatagarbha means beings "contain a seed / serve as a womb of a tathagata" or, as Silk puts it, "the quintessence of beings is to contain a tathagata; their nature is to be loci for future buddhas." This latter sense, Silk maintains, is how the concept is understood by the sūtra. | ||
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**{{i|4: Reading Text and Translation |159 }} | * {{i|Appendices| 135}} | ||
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Latest revision as of 19:07, 16 September 2020
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Translation of The Discourse on Neither Increase nor Decrease
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Lua error in Module:GetBookValue at line 1: Module:BookData returned boolean, table expected.
| Citation | Lua error in Module:GetBookValue at line 1: Module:BookData returned boolean, table expected. |
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Jonathan Silk's Buddhist Cosmic Unity: An Edition, Translation and Study of the Anūnatvāpūrṇatvanirdeśaparivarta is the first study of a tathāgatagarbha sūtra that exists only in Chinese translation, although it was known to Tibetans through extensive quotations in the Ratnagotravibhāga. In addition to an informative introduction, Silk provides six appendices on philological puzzles such as the term amuktajña and the reputed author of the Ratnagotravibhāga as understood by the Chinese, whether it should be rendered Sāramati or Sthiramati (Silk concludes that there is not enough evidence to decide). The basic structure of the sūtra is a refutation of wrong views, chief among them the question as to whether the number of sentient beings increases or decreases (hence the title of the text: the No-Increase No-Decrease Sūtra). The incorrect assumption is that when a being attains enlightenment the number of ordinary beings decreases as that individual dissolves into nothing. The authors explain why this is not the case using the concepts of dharmakāya and tathāgatagarbha. The first is understood as the absolute nature of reality that is the quintessential nature of all beings. It appears as pure (in the body of a buddha), mixed pure and impure (in the bodies of bodhisattvas), and impure (in the rest of us). The nature is the same; the appearance is purely subjective. The text thus conflates dharmakāya with tathāgatagarbha, although in a way that Silk admits is obscure. He summarizes as "the three modes are nothing more than modalities of the embryo of the tathagatas, variously related to the ultimate Reality." As one would expect with a study of a tathāgatagarbha text, Silk addresses (using Zimmerman for support) the ambiguity of whether tathāgatagarbha means beings "contain a seed / serve as a womb of a tathagata" or, as Silk puts it, "the quintessence of beings is to contain a tathagata; their nature is to be loci for future buddhas." This latter sense, Silk maintains, is how the concept is understood by the sūtra.
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