Dṛḍhādhyāśayaparivarta
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|BuNayKarlDescription=RGVV relates a brief passage from this sūtra<ref>D224 (ten folios); the passage is found on fol. 172b.2–3. This sūtra is not found in the Chinese Buddhist canon. </ref> to the first three vajra points (the three jewels) of the Uttaratantra, which seems to be the reason why it became included in the category of ''tathāgatagarbha'' sūtras. However, there is nothing in this sūtra that is related to the teachings on ''tathāgatagarbha''—it mainly teaches that all phenomena are empty, without arising, and ceasing, which means that attachment and so on with regard to them are pointless. (p. 47) | |BuNayKarlDescription=RGVV relates a brief passage from this sūtra<ref>D224 (ten folios); the passage is found on fol. 172b.2–3. This sūtra is not found in the Chinese Buddhist canon. </ref> to the first three vajra points (the three jewels) of the Uttaratantra, which seems to be the reason why it became included in the category of ''tathāgatagarbha'' sūtras. However, there is nothing in this sūtra that is related to the teachings on ''tathāgatagarbha''—it mainly teaches that all phenomena are empty, without arising, and ceasing, which means that attachment and so on with regard to them are pointless. (p. 47) | ||
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Latest revision as of 16:46, 21 September 2018
One of the sūtra sources for the Ratnagotravibhāga, especially for the first three of the seven vajra topics discussed therein—namely, the Buddha, Dharma, and Saṅgha. Also known as Dṛḍhādhyāśayaparivarta, the main protagonist is Bodhisattva Dṛḍhādhyāśaya, who sees a beautiful girl on his alms round. He is attracted to the girl and tries to meditate on ugliness but fails and thus runs away to the mountains. The Buddha sees this, manifest as the beautiful girl, and chases him to say: "I should be relinquished in your mind. What use is giving up with your body. Dṛḍha! Running away physically cannot help you abandon attachment." Having said this, she jumps off a cliff and Dṛḍha reports to the Buddha who reminds him that the Buddha does not teach physical escape in order to eliminate attachment, hatred and ignorance.
Relevance to Buddha-nature
This sūtra is considered a source for the exposition of the first three vajrapadas in the Ratnagotravibhāga.
Description from When the Clouds Part
RGVV relates a brief passage from this sūtra[1] to the first three vajra points (the three jewels) of the Uttaratantra, which seems to be the reason why it became included in the category of tathāgatagarbha sūtras. However, there is nothing in this sūtra that is related to the teachings on tathāgatagarbha—it mainly teaches that all phenomena are empty, without arising, and ceasing, which means that attachment and so on with regard to them are pointless. (p. 47)
- D224 (ten folios); the passage is found on fol. 172b.2–3. This sūtra is not found in the Chinese Buddhist canon.
| Other Titles | ~ ārya-sthirādhyāśaya-parivarta-nāma-mahāyāna-sūtra |
|---|---|
| Text exists in | ~ Tibetan |
| Canonical Genre | ~ Kangyur · Sūtra · mdo sde · Sūtranta |
| Literary Genre | ~ Sūtras - mdo |
Library Items
Indian literature of Madhyamaka philosophical positions. In it, Candrakīrti provides a detailed discussion of the two truths—ultimate truth (paramārthasatya) and conventional truth (saṃvṛtisatya)—arguing that all things that have these two natures and that conventional truths (which he glosses as "concealing truths") are not in fact true because they appear falsely to the ignorant consciousness. He also discusses the crucial question of valid knowledge (pramāṇa) among the unenlightened, relating it to worldly consensus (lokaprasiddha). The sixth chapter also contains one of the most detailed refutations of Yogācāra in Madhyamaka literature, treating such topics as the three natures (trisvabhāva), the foundational consciousness (ālayavijñāna), and the statements in the sūtras that the three realms of existence are "mind-only" (cittamātra). This chapter also contains Candrakīrti's most famous contribution to Madhyamaka reasoning, the sevenfold reasoning designed to demonstrate the absence of a personal self (pudgalanairātmya). Adding to and elaborating upon a fivefold reasoning found in Nāgārjuna's Mūlamadhyamakakārikā, Candrakīrti argues that the person does not intrinsically exist because of it: (1) not being the aggregates (skandha), (2) not being other than the aggregates, (3) not being the basis of the aggregates, (4) not depending on the aggregates, (5) not possessing the aggregates, (6) not being the shape of the aggregates, and (7) not being the composite of the aggregates. He illustrates this reasoning by applying it to the example of a chariot, which, he argues, is not to be found among its constituent parts. The sixth chapter concludes with a discussion of
the sixteen and the twenty forms of emptiness (śūnyatā), which include the emptiness of emptiness (śūnyatāśūnyatā). The work was the most widely studied and commented upon Madhyamaka text in Tibet among all sects, serving, for example, as one of the "five texts" (zhung lnga) that formed the Dge lugs scholastic curriculum. The work is preserved only in Tibetan, although a Sanskrit manuscript of verses has been discovered in Tibet. (Source: "Madhyamakāvatāra." In The Princeton Dictionary of Buddhism, 489. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)This Text on Adarsha - If it doesn't load here, refresh your browser.
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