Buddha Nature Reconsidered
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| − | '''Contents: Vol 2'''<br> | + | '''Contents: Vol. 2'''<br> |
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'''1.''' '''''The Lamp of Fine Discernment Regarding the Tradition of the Gzhan<br> stong Madhyamaka Proponents''''' | '''1.''' '''''The Lamp of Fine Discernment Regarding the Tradition of the Gzhan<br> stong Madhyamaka Proponents''''' | ||
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'''8.''' '''''Buddha Nature and the Tantric Path Continuum''''' | '''8.''' '''''Buddha Nature and the Tantric Path Continuum''''' | ||
| − | 8.1. Introduction to Excerpts [ | + | * {{i|8.1. Introduction to Excerpts [A–B] from Mi bskyod rdo rje's ''Explanation of the Direct Introduction to the Three Embodiments''|355}} |
| − | Explanation of the Direct Introduction to the Three Embodiments 355 | + | * {{i|8.2. Annotated Translation [A]: On Buddha Nature's Inherent Qualities|357}} |
| − | + | * {{i|8.3. Critical Edition [A]: ''Sku gsum ngo sprod rnam bshad'' excerpt|366}} | |
| − | 8.2. Annotated Translation [A]: | + | * {{i|8.4. Annotated Translation [B]: On the Summary of the Creation and the Completion Stages|371}} |
| − | On Buddha Nature's Inherent Qualities 357 | + | * {{i|8.5. Critical Edition [B]: ''Sku gsum ngo sprod rnam bshad'' excerpt|377}} |
| − | 8.3. Critical Edition [A]: Sku gsum ngo sprod rnam bshad excerpt 366 | + | |
| − | 8.4. Annotated Translation [B]: | + | '''9.''' '''''Buddha Nature and the Tantric Resultant Continuum''''' |
| − | On the Summary of the Creation and the Completion Stages 371 | + | * {{i|9.1. Introduction|381}} |
| − | 8.5. Critical Edition [B]: Sku gsum ngo sprod rnam bshad excerpt 377 | + | * {{i|9.2. Annotated Translation: Excerpt on Buddha Nature, the Tantric Resultant Continuum from Mi bskyod rdo rje's ''Explanation of the Direct Introduction to the Three Embodiments|382}} |
| − | 9. Buddha Nature and the Tantric Resultant Continuum | + | * {{i|9.3. Critical Edition: ''Sku gsum ngo sprod rnam bshad'' excerpt|390}} |
| − | 9.1. Introduction 381 | + | |
| − | 9.2. Annotated Translation: Excerpt on Buddha Nature, the Tantric Resultant | + | '''Bibliography''' |
| − | Continuum from Mi bskyod rdo rje's | + | * {{i|Abbreviations of Collections, Editions, and Institutes|397}} |
| − | Explanation of the Direct Introduction to the Three Embodiments 382 | + | * {{i|Primary Sources: Indian Works|397}} |
| − | 9.3. Critical Edition: Sku gsum ngo sprod rnam bshad excerpt 390 | + | * {{i|Primary Sources: Tibetan Works|404}} |
| − | Bibliography | + | * {{i|Secondary Sources|416}} |
| − | Abbreviations of Collections, Editions, and Institutes 397 | + | * {{i|Index|433}} |
| − | Primary Sources: Indian Works 397 | ||
| − | Primary Sources: Tibetan Works 404 | ||
| − | Secondary Sources 416 | ||
| − | Index 433 | ||
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Revision as of 16:43, 24 March 2020
This is David Higgins and Martina Draszczyk's second book together and comes out of their first study, Mahāmudrā And The Middle Way. In their follow up they have delivered another two volumes on the writings of the Eighth Karmapa Mikyö Dorje (1507-1554) and his nuanced approach to the intricacies of the buddha-nature debate. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the Madhyamaka, which, according to the authors, Mikyö Dorje characterizes as the Yuganaddha-Apratiṣṭhāna-Madhyamaka (zung ’jug rab tu mi gnas pa’i dbu ma), that is, as a “Nonfoundational (or Nonabiding) Middle Way consisting in Unity.” As the authors explain,
"This nomenclature tells us much about the central philosophical aims and presuppositions of the Eighth Karma pa and his Karma bka’ brgyud tradition. As a Mahāmudrā proponent, Mi bskyod rdo rje gives primacy to innate modes of being and awareness, such as coemergent wisdom or buddha nature naturally endowed with qualities, that are amenable only to direct yogic perception and revealed through the personal guidance of a qualified teacher. As an exponent of yuganaddha (zung ’jug), i.e., unity (literally, “yoking together”), he espouses the tantric goal of unity beyond extremes, a goal grounded in the inseparability of the two truths or realities (bden gnyis dbyer med), of appearance and emptiness (snang stong dbyer med). In his eyes, this unity is only fully realized when one understands that the conventional has no independent existence apart from the ultimate and that the latter is a condition of possibility of the former. As an advocate of apratiṣṭhāna (rab tu mi gnas pa), i.e., nonfoundationalism, he resolutely maintains that all outer and inner phenomena, including deep features of reality disclosed through meditation, lack any ontic or epistemic essence or foundation that the mind can lay hold of. Finally, as a champion of Madhyamaka, i.e., the Buddhist Middle Way, the author attempts to ply a middle course between the extremes of existence and nonexistence, eternalism and nihilism. These various doxographical strands are deftly interwoven in the Karma pa’s view of buddha nature, which affirms the innate presence of buddha nature and its qualities in all sentient beings as well as their soteriological efficacy while denying either any ontological status." (Higgins and Draszczyk, preface, 14)
| Citation | Higgins, David, and Martina Draszczyk. Buddha Nature Reconsidered: The Eighth Karma pa's Middle Path. 2 vols. Vol. 1, Introduction and Analysis. Vol. 2, An Anthology of His Writings: Critical Texts and Annotated Translations. Wiener Studien zur Tibetologie und Buddhismuskunde 95.1–95.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2019. |
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