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*Chapter *<span> I. Introduction</span><span>1</span> **<span> Part One</span><span>4</span> **<span> Part Two</span><span>23</span> **<span> Part Three</span><span>34</span> <center>Part One</center> <center>The ''Tathāgatagarbha'' in the ''Śrī-Mālā Sūtra''</center> <center>and the ''Ratnagotrabibhāga''</center> *<span> II. Analysis of the ''Śrī-Mālā Sūtra''</span><span>39</span> **<span> ''Tathāgatagarbha'' as Ontic Subjectivity</span><span>41</span> **<span> ''Tathāgatagarbha'' and Soteriology</span><span>45</span> **<span> The Status of the Buddha</span><span>54</span> **<span> ''Tathāgatagarbha'' and Epistemology</span><span>58</span> **<span> The Nescience Entrenchment</span><span>61</span> **<span> The Buddha Natures</span><span>64</span> **<span> The Four Noble Truths</span><span>67</span> **<span> ''Tathāgatagarbha'' as Both ''Śūnya'' and ''Aśūnya''</span><span>75</span> **<span> ''Tathāgatagarbha'' as Self-Explicitating Knowledge</span><span>81</span> **<span> Evaluation</span><span>86</span> *<span> III. The ''Ratnagotravibhāga''</span><span>91</span> **<span> The Jewels of the ''Dharma'' and the ''Saṃgha''</span><span>97</span> **<span> ''Samalā'' and ''Nirmalā'' ''Tathatā''</span><span>105</span> **<span> Threefold Meaning of the ''Tathāgatagarbha''</span><span>108</span> **<span> The Meaning of ''Gotra''</span><span>112</span> *<span> IV. Characteristics of the Embryo Reality: Its Self-Nature</span><span>125</span> **<span> The Cause of the Embryo's Purification</span><span>126</span> **<span> The Four Supreme Virtues: Antidotal Methodology</span><span>129</span> **<span> ''Ātma-Pāramitā'': Supreme Unity</span><span>142</span> **<span> ''Nitya-Pāramitā'': Supreme Eternity</span><span>154</span> **<span> Supreme Bliss and Supreme Purity</span><span>161</span> **<span> The Result of the Embryo's Self-Purification</span><span>164</span> **<span> The Union with the Purifying Factors</span><span>166</span> *<span> V. Further Characteristics of the Embryo</span><span>169</span> **<span> The Function of the Embryo Towards Self-Purification</span><span>169</span> **<span> The Embryo's Manifestation</span><span>173</span> **<span> ''Cittaprakṛti'': the Innate Mind</span><span>178</span> **<span> Buddhahood and ''Nirvāṇa''</span><span>192</span> *<span> VI. Nine Illustrations of the ''Garbha''</span><span>201</span> **<span> Threefold Nature of the ''Tathāgatagarbha''</span><span>207</span> *<span> VII. The ''Tathāgatagarbha'' and ''Śūnyatā''</span><span>215</span> **<span> The ''Tathāgatagarbha'' as ''Śūnya'' and ''Aśūnya''</span><span>224</span> **<span> The ''Ratnagotra'' and the ''Prajñāpāramitā'' Tradition</span><span>235</span> *<span> VIII. The Properties of the Buddha</span><span>249</span> **<span> ''Nirmalā Tathatā''</span><span>252</span> **<span> Evaluation</span><span>262</span> <center>Part Two</center> <center>The ''Alayavijñāna'' in the ''Laṅkāvatāra Sūtra''</center> <center>And the ''Ch'eng Wei-Shih Lun''</center> *<span> IX. The ''Laṅkāvatāra Sūtra''</span><span>271</span> **<span> The Union of the ''Tathāgatagarbha'' and the ''Ālayavijñāna''</span><span>271</span> **<span> The Confusion of Epistemology and Ontology in the ''Laṅkāvatāra''</span><span>279</span> *<span> X. The ''Ch'eng Wei-Shih Lun''</span><span>292</span> **<span> The Metaphysics of Mere-Consciousness</span><span>292</span> **<span> The ''Ālayavijñāna'' and the ''Bījas''</span><span>301</span> *<span> XI. The ''Ālayavijñāna'' and Ignorance</span><span>314</span> **<span> ''Ātmagrāha'' and ''Dharmagrāha''</span><span>314</span> **<span> The ''Manas'' and ''Manovijñāna''</span><span>316</span> **<span> The Ultimate Origin of Ignorance</span><span>326</span> *<span> XII. The Holy Path of Attainment</span><span>332</span> **<span> The Stage of Moral Provisioning</span><span>332</span> **<span> The Stage of Intensified Effort</span><span>333</span> **<span> The Stage of Unimpeded Penetrating Understanding</span><span>336</span> **<span> The Stage of Exercising Cultivation</span><span>339</span> **<span> The Stage of Ultimate Realization</span><span>350</span> <center>Part Three</center> <center>The ''Tathāgatagarbha-Ālayavijñāna''</center> <center>Summary and Comparison</center> *<span> XIII. Conclusion</span><span>356</span> **<span> The ''Tathāgatagarbha'' in the ''Śrī-Māla Sūtra''</span><span>356</span> **<span> The ''Tathāgatagarbha'' in the ''Ratnagotravibhāga''</span><span>361</span> **<span> The ''Laṅkāvatāra Sūtra''</span><span>374</span> **<span> The ''Ch'eng Wei-Shih Lun''</span><span>378</span> **<span> The Ultimate Status of Ignorance in the Theory of the ''Tathāgatagarbha-Ālayavijñāna''</span><span>382</span> **<span> The ''Tathāgatagarbha-Ālayavijñāna'' and the Hegelian Absolute Spirit</span><span>391</span> *<span> Appendix 1</span><span>418</span> *<span> Appendix 2</span><span>422</span> *<span> Selected Bibliography</span><span>425</span>   
* <span> Acknowledgement</span><span>7</span> * <span> Foreword</span><span>11</span> * <span> Preface</span><span>15</span> * <span> I. Buddha Nature</span><span>21</span> * <span> II. The Clear Light Mind</span><span>27</span> * <span> III. Self and Non-Self</span><span>35</span> * <span> IV. Buddhahood</span><span>41</span> * <span> V. Individuality and Universality</span><span>57</span> * <span> VI. Mind and Body</span><span>63</span> * <span> VII. Buddhist Meditation</span><span>69</span> * <span> VIII. Talk in Salzburg</span><span>75</span>   +
* <span> '''Acknowledgements'''</span><span>xiii</span> <br> * <span> Yogin Khenpo Tsultrim Gyamtso's Spontaneous Verses on the Subject of Rangtong and Shentong</span><span>xv</span> <br> * <span> '''Chapter 1: General Introduction'''</span><span>1</span> * <span> The Omnicient Dolpopa's Prayer that Unties the Vajra Word Knots</span><span>5</span> <br> * <span> '''Section One–The Issues'''</span><span>9</span> * <span> '''Chapter 2: Introduction to the Rangtong-Shentong Distinction'''</span><span>11</span> * <span> 2.1 The Origin and Significance of Buddhist Commentarial Traditions</span><span>11</span> * <span> 2.2 The Rangtong-Shentong Distinction</span><span>13</span> * <span> 2.3 The Meaning of Rangtong</span><span>14</span> * <span> 2.4 The Meaning of Shentong</span><span>15</span> * <span> 2.5 The Importance of the Rangtong-Shentong Distinction</span><span>16</span> <br> * <span> '''Chapter 3: Emptiness from the Shentong Point of View'''</span><span>19</span> * <span> 3.1 Progressive Stages of Meditation on Emptiness</span><span>19</span> * <span> 3.2 The Final Stage–Shentong (Yogacara Madhyamaka)</span><span>22</span> * <span> 3.3 No Shentong Without a Proper Understanding of Rangtong</span><span>26</span> * <span> 3.4 Problems of Definitions of Terms</span><span>29</span> <br> * <span> '''Chapter 4: The Shentong View of Absolute Reality'''</span><span>33</span> * <span> 4.1 Buddhajnana</span><span>33</span> * <span> 4.2 Inseparable Qualities</span><span>37</span> ** <span> i. Inseparable Qualities of the Dharmakaya</span><span>38</span> ** <span> ii. The Concept of Uncompoundedness</span><span>44</span> ** <span> iii. Inseparability and the Spontaneous Existence of the Buddha Qualities</span><span>47</span> * <span> 4.3 Buddha Activity</span><span>51</span> <br> * <span> '''Chapter 5: Means of Apprehending Absolute Reality'''</span><span>57</span> * <span> 5.1 Faith</span><span>57</span> ** <span> i. Faith and Buddhajnana</span><span>57</span> ** <span> ii. Faith and Direct Experience</span><span>60</span> ** <span> iii. Direct Experience as Valid Cognition</span><span>63</span> * <span> 5.2 Non-conceptuality (nisprapanca)</span><span>65</span> ** <span> i. Nisprapanca as Awareness Experienced in Meditation</span><span>65</span> ** <span> ii. Nisprapanca as Freedom from Extremes</span><span>71</span> ** <span> ii. Nisprapanca as Non-conceptuality in the RGV (1.9)</span><span>73</span> ** <span> ii. Nisprapanca as in the Tantras</span><span>77</span> * <span> 5.3 The Two Realities and the Two Visions</span><span>79</span> ** <span> i. Satya</span><span>79</span> ** <span> ii. Paramarthasatya</span><span>79</span> ** <span> iii. Samvrtisatya</span><span>81</span> ** <span> iv. Ultimate Reality is not Dependent Arising</span><span>82</span> ** <span> v. Own Nature and Other Nature (''Svabhava'' and ''Parabhava'')</span><span>82</span> ** <span> vi. The Two Realities Inseparable</span><span>83</span> ** <span> vii. The Two Senses of Manifestation and Emptiness</span><span>85</span> ** <span> viii. The Importance of the Distinction</span><span>85</span> ** <span> ix. The Relationship Between the To Realities</span><span>87</span> ** <span> x. The Two Visions–Precisely What Is and the Extent of What Is (''Yathavadbhavikata'' and ''Yavadbhavikata'')</span><span>87</span> <br> * <span> '''Chapter 6: The Nature of Beings'''</span><span>91</span> * <span> 6.1 Base, Path, and Fruit</span><span>91</span> * <span> 6.2 Tathagatagarbha</span><span>91</span> ** <span> i. The Shentong and Rangtong Approaches Compared</span><span>94</span> ** <span> ii. The Term "Tathagatagarbha"</span><span>99</span> * <span> 6.3 Self</span><span>100</span> * <span> 6.4 Gotra</span><span>104</span> ** <span> i. The "Cut-off" Gotra and the Three Yanas</span><span>105</span> ** <span> ii. Gotra as both Cause and Emptiness</span><span>108</span> <br> * <span> '''Chapter 7: The Third Dharmacakra: Neyartha or Nitartha'''</span><span>113</span> * <span> 7.1 The Third Dharmacakra</span><span>113</span> ** <span> i. The Three Dharmacakras</span><span>113</span> ** <span> ii. The Third Dharmacakra as Nitartha</span><span>114</span> ** <span> iii. Kongtrul's Distinction Between the Tow Kinds of Nitartha Sutra of the<br>Third Dharmacakra</span><span>117</span> ** <span> iv. Dolpopa's Anlaysis</span><span>121</span> ** <span> v. The Third Dharmacakra is Not Cittamatra</span><span>122</span> * <span> 7.2 Neyartha and Nitartha</span><span>124</span> ** <span> i. Rangtong Explanations of Neyartha and Nitartha</span><span>124</span> ** <span> ii. The Terms "Neyartha" and "Nitartha"</span><span>126</span> ** <span> iii. The ''Ratnagotravibhaga''—Neyartha or Nitartha?</span><span>127</span> <br> * <span> '''Section Two–Historical Background'''</span><span>133</span> <br> * <span> '''Chapter 8: The Shentong Tradition'''</span><span>135</span> * <span> 8.1 The Jonangpas</span><span>135</span> ** <span> i. The Jonangpa Lineage</span><span>135</span> ** <span> ii. Some Opponents and Supporters of Shentong</span><span>136</span> ** <span> iii. ''The Mountain Dharma–Ocean of Nitartha (Ri chos nges don gya mtsho'', RC)</span><span>136</span> ** <span> iv. Comparison With Later Shentongpas</span><span>140</span> ** <span> v. The Essence of the Controversy</span><span>141</span> ** <span> vi. Shentong is Secret Oral Instruction</span><span>142</span> * <span> 8.2 Sources of Shentong</span><span>143</span> ** <span> i. The Tibetan Inheritance</span><span>143</span> ** <span> ii. Some of Dolpopa's Indian Sources of Shentong</span><span>147</span> ** <span> iii. Other Views on the Indian Sources of Shentong</span><span>149</span> ** <span> iv. The ''Brhattika''</span><span>151</span> ** <span> v. Nagarjuna's ''Stotra'' and ''Karikas''</span><span>154</span> ** <span> vi. How Shentong Relates to Later Developments of Buddhism in India</span><span>156</span> ** <span> vii. The Term "Great Madhyamaka"</span><span>157</span> ** <span> viii. Tantric Shentong</span><span>159</span> * <span> 8.3 Kongtrul and the Rimay Tradition</span><span>161</span> ** <span> i. Kongtrul</span><span>161</span> ** <span> ii. The Rimay Tradition</span><span>162</span> <br> * <span> '''Chapter 9: Traditions of Interpretation of the RGV and RGVV'''</span><span>165</span> * <span> 9.1 Introduction to the ''Ratnagotravibhaga'' and ''Ratnagotravibhagavyakhya'' and Associated Traditions.</span><span>165</span> ** <span> i. Authorship and Rediscovery</span><span>165</span> ** <span> ii. Maitreya</span><span>166</span> ** <span> iii. The Importance of the Maitreya-Asanga Connection</span><span>167</span> ** <span> iv. The RGV as a Synthesis of the Tathagatagarbha Sutras and the<br>Prajnaparamita Sutras</span><span>169</span> ** <span> v. The ''Vyakhya'' (RGVV)</span><span>171</span> ** <span> vi. Transmission to Tibet</span><span>171</span> * <span> 9.2 Matters Arising from the Introduction to Kongtrul's Commentary on the<br>RGV. </span><span>172</span> ** <span> i. The Two Tibetan Transmission Lineages of the RGV</span><span>172</span> ** <span> ii. Questions Arising from Kongtrul's Commentary</span><span>173</span> ** <span> iii. Other Commentators Not Mentioned in the Initial Praises</span><span>175</span> ** <span> iv. Gampopa and the Sutra and Tantra Mahamudra</span><span>176</span> ** <span> v. Rangjung Dorje and the Mahamudra-Dzogchen Synthesis</span><span>178</span> <br> * <span> '''Section Three–A Shentong Interpretation of the RGV and RGVV and a<br>Translation of Kongtrul's Introduction to His RGV Commentary'''</span><span>179</span> <br> * <span> '''Chapter 10: A Shentong Interpretation of the RGV and RGVV–A Paraphrase<br>With Comments'''</span><span>181</span> * <span> 10.1 The Title and its Implications </span><span>181</span> * <span> 10.2 General Introduction to the Seven Vajra Bases </span><span>182</span> * <span> 10.3 Vajra Bases 1–3: The Three Jewels </span><span>186</span> * <span> 10.4 Vajra Base 4: The Dhatu (Element)</span><span>192</span> ** <span> Causes and Conditions for Purification</span><span>192</span> ** <span> The Four Paradoxes</span><span>193</span> ** <span> The Three Reasons</span><span>196</span> ** <span> The Element Arranged in Ten Points</span><span>198</span> ** <span> The Nine Examples</span><span>221</span> ** <span> The Essence of the Doctrine</span><span>229</span> ** <span> The Purpose of the Instruction</span><span>233</span> * <span> 10.5 Vajra Base 5: Enlightenment</span><span>235</span> * <span> 10.6 Vajra Base 6: Qualities</span><span>249</span> * <span> 10.7 Vajra Base 7: Activity</span><span>252</span> * <span> 10.8 The Benefits</span><span>260</span> <br> * <span> '''Chapter 11: Translation of the Introduction to Kongtrul's RGV Commentary'''</span><span>263</span> <br> * <span> '''Chapter 12: Conclusion'''</span><span>289</span> <br> * <span> '''Appendix 1: Works by Western Scholars'''</span><span>295</span> <br> * <span> '''Appendix 2: ''Prakrtisunyata, Svabhavasunyata'' and ''Parabhavasunyata'' in Rangtong<br>and Shentong Terms'''</span><span>299</span> <br> * <span> '''Appendix 3: Further Details on the Three ''Svabhava'' and the Three Kinds of<br>Emptiness as Found in the SNS'''</span><span>303</span> <br> * <span> '''Appendix 4: The ''Sandhinirmocanasutra: Résumé'' '''</span><span>311</span> <br> * <span> '''Appendix 5: Some Points of Comparision Between Rangtong Commentators on<br>RGV'''</span><span>317</span> <br> * <span> '''Appendix 6: The Five Dharmas of Maitreya'''</span><span>325</span> <br> * <span> '''Abbreviations'''</span><span>327</span> <br> * <span> '''Notes'''</span><span>329</span> <br> * <span> '''Conventions Used'''</span><span>363</span> <br> * <span> '''Glossary of Terms'''</span><span>364</span> <br> * <span> '''Bibliography'''</span><span>367</span> <br> * <span> '''Index'''</span><span>397</span> <br> * '''Tables''' * <span> '''8.1'''</span><span>152</span> * <span> '''8.2'''</span><span>153</span>   
* <span> Preface to the Revised Edition</span><span>vii</span> * <span> List of Illustrations</span><span> xi</span> * <span> List of Plates</span><span> xiii</span> * <span> Introduction</span><span> 1</span> * PART ONE: ''The Life and Teachings of the Omniscient Dölpopa'' * <span> Chapter One: The Life of the Buddha from Dölpo</span><span> 9</span> ** <span> 1. Childhood and Early Education</span><span> 10</span> ** <span> 2. Studies at the Great Monastery of Sakya</span><span> 11</span> ** <span> 3. The Move to Jonang </span><span>15</span> ** <span> 4. Raising Mount Meru and Revealing the ''Shentong'' View </span><span> 19</span> ** <span> 5. The Initial Reception of the ''Shentong'' Teachings </span><span> 22</span> ** <span> 6. The New Jonang Translation of the ''Kālacakra Tantra'' and the ''Stainless<br>    Light''</span><span>24</span> ** <span> 7. Years of Retreat and Teaching </span><span>29</span> ** <span> 8. Invitation to China by the Yüan Emperor Toghon Temür </span><span>29</span> ** <span> 9. Changes in the Jonang Leadership and the Beginning of the Journey to<br>    Lhasa</span><span>31</span> ** <span> 10. Teachings in Central Tibet and the Return to Tsang</span><span> 33</span> ** <span> 11. The Aborted Meeting with Butön Rinchen Drup</span><span> 35</span> ** <span> 12. The Last Months at Jonang </span><span>36</span> * <span> Chapter Two: A Historical Survey of the ''Shentong'' Tradition in Tibet</span><span> 41</span> ** <span> 1. The ''Shentong'' Tradition in Tibet before Dölpopa </span><span>42</span> ** <span> 2. Dölpopa and the ''Shentong'' View </span><span>46</span> ** <span> 3. The ''Shentong'' Tradition after Dölpopa </span><span>55</span> * <span> Chapter Three: The Doctrine of the Buddha from Dölpo</span><span> 85</span> ** <span> 1. Emptiness of Self-nature and Emptiness of Other</span><span> 87</span> ** <span> 2. A Redefinition of Cittamātra and Madhyamaka</span><span> 91</span> ** <span> 3. Two Approaches to Enlightenment</span><span> 103</span> * PART TWO: ''Texts in Translation'' * <span> Introduction to the ''General Commentary on the Doctrine''</span><span> 113</span> * <span> 1. Supplication Entitled ''General Commentary on the Doctrine''</span><span> 119</span> * <span> Introduction to the ''Fourth Council'' and the ''Autocommentary to the<br>"Fourth Council"''</span><span>131</span> * <span> 2. ''Great Calculation of the Doctrine That Has the Significance of a Fourth Council''</span><span> 135</span> * <span> 3. ''Autocommentary to the "Fourth Council"''</span><span>205</span> * <span> Notes </span><span>313</span> * <span> Bibliography</span><span> 413</span> * <span> Index </span><span> 449</span>   
* <span> ''Preface''</span><span>ix</span> * <span> Introduction: The Wheel of Dharma</span><span>1</span> * '''Part I: The Three Turnings of the Wheel''' ** <span> 1. The First Turning of the Wheel: Freedom and the Four Noble Truths</span><span>13</span> ** <span> 2. The Second Turning of the Wheel: Emptiness</span><span>33</span> ** <span> 3. The Third Turning of the Wheel: Awakened Nature and Everyday<br>    Consciousness</span><span>59</span> * '''Part II: Turning the Wheel in the Twenty-First Century''' ** <span> 4. Living Dharma</span><span>83</span> ** <span> 5. Tasting the Truth of the Buddha's Words: A Zen Perspective ''by Reb<br>    Anderson Roshi''</span><span>103</span> ** <span> 6. Envisioning Tara: A Vajrayana Perspective ''by Lama Palden Drolma''</span><span>117</span> ** <span> 7. The Buddha's Dream</span><span>135</span> * <span> ''Notes''</span><span>141</span> * <span> ''Bibliography''</span><span>149</span> * <span> ''Index''</span><span>153</span> * <span> ''About the Contributors''</span><span>163</span>   +
* <span> Foreword </span><span>ix</span> * <span> Preface </span><span>xi</span> * <span> Introduction </span><span>i</span> ''Light of the Sun'' by Rikzin Chökyi Drakpa * <span> Preliminaries </span><span>39</span> ** <span> 1. The Vital Points of the Dharma Wheel </span><span>49</span> ** <span> 2. The Vital Points of Dependent Origination </span><span>169</span> ** <span> 3. The Vinaya-Prātimokṣa </span><span>209</span> ** <span> 4. The Training of the Bodhisattvas </span><span>291</span> ** <span> 5. The Observance of Mantra Awareness Holders </span><span>395</span> ** <span> 6. View, Practice, and Conduct </span><span>517</span> ** <span> 7. The Resultant State of Buddhahood </span><span>629</span> ** <span> 8. Supplements </span><span>677</span> * <span> Appendix: Commentaries of the ''Single Intention''</span><span>733</span> * <span> Table of Tibetan Transliteration </span><span>737</span> * <span> Bibliography </span><span>747</span> * <span> Index </span><span>785</span> * <span> About the Author </span><span>843</span>   +
*<span> Introduction</span><span>1</span> *Chapter **<span> I. Historical Overview</span><span>10</span> **<span> II. Tathāgatabarbha</span><span>61</span> **<span> III. Tathāgatagarbha Thought in the Śrīmālādevī-Siṁhanāda Sūtra: Part I</span><span>116</span> **<span> IV. Tathāgatagarbha Thought in the Śrīmālādevī-Siṁhanāda Sūtra: Part II</span><span>136</span> *<span> V. The Teaching of Queen Śrīmālā Who Had the Lion's Roar</span><span>187</span> *<span> Appendix I: Methodology</span><span>278</span> *<span> Appendix II: Bibliography</span><span>287</span>   +
* <span> Foreword by Tom Tillemans</span><span> ix</span> * <span> Preface</span><span> xiii</span> * <span> Abbreviations</span><span> xix</span> ** <span> 1. Mathematical and Linguistic Models in Indian Thought: The Case of Zero<br>    and ''Śūnyatā'' (1978)</span><span> 1</span> ** <span> 2. Towards a Chronology of the Madhyamaka School (1982) </span><span>13</span> ** <span> 3. The Uses of the Four Positions of the ''Catuṣkoṭi'' and the Problem of the<br>    Description of Reality in Mahāyāna Buddhism (1977) </span><span>37</span> *** <span> I. The Four Positions in Early Buddhist Thought</span><span>37</span> *** <span> II. The Uses of the ''Catuṣkoṭi'' in the Madhyamaka</span><span>40</span> *** <span> III. Conjunction and Negation of Opposed Terms in Vijñānavāda<br>    Definitions of Reality</span><span> 67</span> *** <span> IV. Negation of Opposed Terms in the Description of the Absolute in the<br>    ''Ratnagotravibhāga''</span><span> 81</span> *** <span> V. The Vātsīputrīya Conception of the Indeterminate </span><span>84</span> *** <span> Appendix I. Commentarial Interpretations of ''Mūlamadhyamakakārikā''<br>   xviii.8</span><span> 86</span> *** <span> Appendix II. Some Modern Interpretations of the ''Catuṣkoṭi''</span><span> 89</span> *** <span> Appendix III. The Logical Error of Negation of the Antecedent and the<br>   ''Mūlamadhyamakakārikās'' </span><span>109</span> *** <span> Bibliography </span><span>111</span> ** <span> 4. Le ''Dharmadhātustava'' de Nāgārjuna (1971) </span><span>113</span> ** <span> 5. On the Authorship of Some Works Ascribed to Bhā(va)viveka/Bhavya<br>    (1990)</span><span> 145</span> ** <span> 6. The ''Svātantrika-Prāsaṅgika'' Distinction in the History of Madhyamaka<br>    Though (2006) </span><span>159</span> ** <span> 7. Purport, Implicature, and Presupposition: Sanskrit ''abhiprāya'' and Tibetan<br>    ''dgongs pa / dgongs gzhi'' as Hermeneutical Concepts (1985) </span><span> 195</span> ** <span> 8. An Indian Source for the Tibetan Hermeneutical Term ''dgongs gzhi'',<br>    "Intentional Ground" (1998) </span><span>213</span> ** <span> 9. Some Reflections on the Place of Philosophy in the Study of Buddhism<br>    (1995) </span><span>217</span> ** <span> 10. On the Tibetan Historiography and Doxography of the "Great Debate<br>     of Bsam yas" (1992) </span><span>253</span> ** <span> 11. Autour du ''Lta ba'i khyad par'' de Ye shes sde (1979) </span><span>267</span> ** <span> 12. The Jo nang pas; A School of Buddhist Ontologists According to the<br>     ''Crystal Mirror of Philosophical Doctrines (Grub mtha' shel gyi me long)'' (1963)</span><span> 289</span> ** <span> 13. A Karma Bka' brgyud Work on the Lineages and Traditions of the Indo-<br>     Tibetan ''dbu ma'' (Madhyamaka) (1988) </span><span>323</span> ** <span> 14. La Pensée Tibétaine (accompagné d'une traduction du ''Rten 'brel bstod pa<br>     legs bshad snying po'' de Tsong kha pa) (1989) </span><span>357</span> ** <span> 15. The Indian and the Indic in Tibetan Cultural History, and Tsong kha pa's<br>     Achievement as a Scholar and Thinker: An Essay on the Concepts of<br>     "Buddhism in Tibet" and "Tibetan Buddhism" (2004) </span><span>375</span> * <span> English Glossary of Selected Terms</span><span> 399</span> * <span> Publications by David Seyfort Ruegg</span><span> 407</span> * <span> Indexes</span><span> 419</span>   
**<span> ACKNOWLEDGMENTS</span><span>XI</span> **<span> ABBREVIATIONS</span><span>VIII</span> **<span> CONVENTIONS</span><span>XVII</span> *<span> 1 Introduction</span><span>1</span> **<span> 1.1 Self and Not-Self in Early Buddhism</span><span>1</span> **<span> 1.2 ''Tathāgatagarbha'' Literature in Overview</span><span>11</span> **<span> 1.3 Essences, Natures, Wombs, and Chambers</span><span>14</span> **<span> 1.4 Buddhist ''Ātmavāda:'' Preliminary Thoughts</span><span>21</span> '''Part I: Buddha-Nature, the Self'''<br> *<span> 2 The ''Mahāparinirvāṇamahāsūtra'' and the Buddhist Self</span><span>29</span> **<span> 2.1 The Text</span><span>29</span> **<span> 2.2 The Buddha as Self</span><span>33</span> **<span> 2.3 Buddha-nature and the Self</span><span>40</span> **<span> 2.4 Contentions and Clarifications</span><span>47</span> **<span> 2.5 The True Self and False Notions of It</span><span>55</span> **<span> 2.6 Self and Absence of Self</span><span>59</span> **<span> 2.7 Buddha-nature in Dharmakṣema's MPNMSD+ </span><span>62</span> **<span> 2.8 Conclusions</span><span>67</span> *<span> 3 The ''Aṅgulimālīyasūtra'' and the Essential Self</span><span>70</span> **<span> 3.1 The Text</span><span>70</span> **<span> 3.2 An "Essence" of One's Own</span><span>74</span> **<span> 3.3 What Buddha-nature Is Not: More False Notions of the Self</span><span>77</span> **<span> 3.4 Perceiving Buddha-nature</span><span>79</span> **<span> 3.5 Essence, Action, and the Self</span><span>83</span> **<span> 3.6 A "Single Essence"</span><span>87</span> **<span> 3. 7 Buddhism contra Other Systems</span><span>91</span> **<span> 3.8 Conclusions</span><span>95</span> *<span> 4 The ''Mahābherīhārakasūtra'' and Liberation of the Self</span><span>97</span> **<span> 4.1 The Text</span><span>97</span> **<span> 4.2 Continuity of the Self</span><span>100</span> **<span> 4.3 The Sovereign Self</span><span>104</span> **<span> 4.4 Buddha-nature and Buddhist Practice</span><span>107</span> **<span> 4.5 Self, Not-Self, and Emptiness</span><span>109</span> **<span> 4.6 Conclusions</span><span>114</span> '''Part II: Buddha-nature, Not Self''' *<span> 5 The ''Śrīmālādevīsiṃhanādasūtra'' and the Perfection of Self</span><span>119</span> **<span> 5.1 The Text</span><span>119</span> **<span> 5.2 Reimagining ''Tathāgatagarbha''</span><span>122</span> **<span> 5.3 The ''Dharmakāya'' and Its Qualities</span><span>129</span> **<span> 5.4 On "Singularity"</span><span>132</span> **<span> 5.5 Conclusions</span><span>136</span> *<span> 6 Other ''Tathāgatagarbha'' Sources</span><span>139</span> **<span> 6.1 The ''Anūnatvāpūrṇatvānirdeśaparivarta''</span><span>139</span> **<span> 6.2 The ''Tathāgatagarbhasūtra''</span><span>143</span> **<span> 6.3 The ''Mahāyānasūtrālaṃkāra''</span><span>148</span> *<span> 7 The ''Ratnagotravibhāga'' and the Self That Is No Self</span><span>154</span> **<span> 7.1 The Text</span><span>154</span> **<span> 7.2 Buddha-nature and the "Basic" RGV</span><span>158</span> **<span> 7.3 "Perfection of Self' in the RGVV</span><span>167</span> **<span> 7.4 ''Tathāgatagarbha'' as, Once Again, the Self</span><span>175</span> **<span> 7.5 Conclusions</span><span>178</span> *<span> 8 The ''Laṅkāvatārasūtra'' and Rejecting the Buddhist Self</span><span>181</span> **<span> 8.1 The Text</span><span>181</span> **<span> 8.2 ''Tathāgatagarbha'' and Absence of Self</span><span>183</span> **<span> 8.3 The ''"Ālayavijñāna-Tathāgatagarbha"''</span><span>188</span> **<span> 8.4 Selfhood in the ''Sagāthaka''</span><span>191</span> **<span> 8.5 Conclusions</span><span>194</span> **<span> 8.6 Postscript: After the LAS</span><span>195</span> '''Part III: Buddha-nature Reconsidered'''<br> *<span> 9 Recurring Themes and Motifs</span><span>203</span> **<span> 9.1 The Single Vehicle</span><span>203</span> **<span> 9.2 "Cryptic" Utterances</span><span>210</span> **<span> 9.3 The Intrinsically Pure Mind</span><span>214</span> **<span> 9.4 "Sarvalokapriyadarśana"</span><span>217</span> **<span> 9.5 Emptiness and Nonemptiness</span><span>218</span> **<span> 9.6 Non-Buddhists and Their Teachings</span><span>223</span> *<span> 10 Evolution of the Buddhist Self</span><span>229</span> **<span> 10.1 The Course of Buddha-nature Teaching</span><span>229</span> **<span> 10.2 Origins of the Buddha-nature Idea</span><span>237</span> **<span> 10.3 Liberation and the Self</span><span>245</span> **<span> 10.4 Buddhist Selfhood and the Mahāyāna</span><span>253</span> **<span> 10.5 Closing Thoughts</span><span>261</span> **<span> REFERENCES</span><span>265</span> **<span> INDEX</span><span>287</span>   
*<span> PREFACE</span><span>iii</span> <center>PART ONE: ANALYSIS</center> *<span> CHAPTER ONE: Introduction</span><span>2</span> *<span> CHAPTER TWO: Foundations of Buddhist Philosophy</span><span>9</span> *<span> CHAPTER THREE: The Standard Buddhist Theory of Self</span><span>24</span> *<span> CHAPTER FOUR: Several Mahayana Concepts</span><span>32</span> *<span> CHAPTER FIVE: The Innate Belief in the Self and the Two Truths</span><span>45</span> *<span> CHAPTER SIX: The Prasangika Logic</span><span>69</span> *<span> CHAPTER SEVEN: Refutation of Non-Buddhist Theories of Self</span><span>91</span> *<span> CHAPTER EIGHT: Refutation of the Standard Buddhist Theory</span><span>109</span> *<span> CHAPTER NINE: Candrakirti's Analysis of the Self</span><span>133</span> <center>PART TWO: TRANSLATION</center> *<span> CHAPTER TEN: The Insubstantiality of the Person</span><span>142</span> *<span> NOTES</span><span>222</span> *<span> ABBREVIATIONS</span><span>228</span> *<span> BIBLIOGRAPHY</span><span>229</span>   +
**<span> ''Preface''</span><span>xi</span> **<span> ''Acknowledgments''</span><span>xv</span><br><br> **<span> '''Thematic introduction: a Buddhist critique of<br>the construction of self and world'''</span><span>1</span><br><br> *<span> '''PART I'''<br>'''The background and context of the ālaya-vijñāna'''</span><span>7</span><br><br> *<span> '''1 The early Buddhist background'''</span><span>9</span> *<span> ''The three marks of existence''</span><span>9</span> *<span> ''The formula of dependent arising''</span><span>11</span> **<span> Causation and continuity without a self</span><span>16</span> *<span> ''Viññāṇa in the formula of dependent arising''</span><span>19</span> **<span> Viññāṇa as consciousness</span><span>21</span> **<span> Viññāṇa as cognitive awareness</span><span>28</span> *<span> ''The underlying tendencies'' (anusaya)</span><span>33</span> **<span> The underlying tendency "I am" and conceptual proliferation (''papañca'')</span><span>36</span> **<span> The debate over latent versus manifest</span><span>39</span> *<span> ''Reciprocal causality between the two aspects of viññāṇa''</span><span>41</span><br><br> *<span> 2 '''The Abhidharma context'''</span><span>46</span> *<span> ''The Abhidharma project and its problematic''</span><span>46</span> **<span> Background of the Abhidharma</span><span>47</span> *<span> ''The aim and methods of Abhidharma:'' dharma ''as irreducible unit of experience''</span><span>50</span> *<span> ''The basic problematic: two levels of discourse, two dimensions of mind''</span><span>55</span> *<span> ''Analysis of mind and its mental factors''</span><span>57</span> **<span> The initial formulation of the problematic in its synchronic dimension: the accumulation of karmic potential, the presence of the underlying tendencies,<br>and their gradual purification in the ''Kathāvatthu''</span><span>59</span> **<span> The problematic in its diachronic dimension: immediate succession versus the continuity of karmic potential</span><span>62</span> *<span> ''The persistence of traditional continuities: karma and kleśa in the'' Abhidharma-kośa</span><span>67</span> *<span> ''Abhidharmic responses to the problematic''</span><span>70</span> **<span> The Sarvāstivādin theory of possession (''prāpti'')</span><span>72</span> **<span> The Sautrāntika theory of seeds (''bīja'') in the mental stream (''santāna'')</span><span>73</span> *<span> ''Questions raised by consciousness, seeds, and the mental stream''</span><span>76</span> *<span> ''The Theravadin theory of life-constituent mind'' (bhavaṅga-citta)</span><span>81</span> *<span> ''Conclusion''</span><span>85</span><br><br> *<span> '''PART II<br>The ālaya-vijñāna in the Yogācāra tradition'''</span><span>89</span><br><br> *<span> '''3 The ālaya-vijñana in the early tradition'''</span><span>91</span> *<span> ''The origins of the ālaya-vijñāna''</span><span>91</span> *<span> ''The new model of mind in the'' Saṃdhinirmocana Sūtra</span><span>94</span> **<span> The ālaya-vijñāna as mental stream</span><span>99</span> *<span> ''The'' Ālaya Treatise ''of the'' Yogācārabhūmi</span><span>101</span> **<span> The ''Proof Portion''</span><span>102</span> *<span> ''The'' Alaya Treatise, Pravṛtti Portion: ''analyzing the ālaya-vijñāna in Abhidharmic<br>terms''</span><span>107</span> **<span> The ālaya-vijñāna's subliminal objective supports and cognitive processes</span><span>109</span> **<span> The ālaya-vijñāna's mutual and simultaneous relationship with manifest<br>cognitive awareness (''pravṛtti-vijñāna'')</span><span>112</span> **<span> The ālaya-vijñāna's simultaneous arising with (afflictive) mentation</span><span>117</span> *<span> ''The'' Ālaya Treatise, Nivṛtti Portion: ''equating the ālaya-vijñāna with saṃsāric<br>continuity''</span><span>123</span> *<span> ''Conclusion''</span><span>127</span><br><br> *'''4 The ālaya-vijñāna in the ''Mahāyāna-saṃgraha'' '''<br> *<span> '''1. bringing it all back home'''</span><span>128</span> *<span> ''Appropriating the traditional Buddhist framework''</span><span>129</span> **<span> Synonyms of the ālaya-vijñāna in the disciple’s vehicle</span><span>130</span> **<span> The two vijñanas and the two dependent arisings</span><span>131</span> **<span> Seeding the ālaya-vijñāna: the karmic process as simultaneous intrapsychic causality</span><span>135</span> *<span> ''Resolving the Abhidharmic Problematic''</span><span>139</span> **<span> Karma, rebirth, and the ālaya-vijñāna</span><span>140</span> **<span> The continuity of the afflictions (''kleśa'')</span><span>142</span> **<span> The path of purification: mundane and supramundane</span><span>150</span> *<span> ''Beyond Abhidharma: adventitious defilements, pure seeds, and luminous minds''</span><span>153</span><br><br> *'''5 The ālaya-vijñāna in the ''Mahāyāna-saṃgraha'' '''<br> *<span> '''2. looking beyond'''</span><span>158</span> *<span> ''The predispositions of speech, self-view, and the life-constituents''</span><span>159</span> *<span> ''Common experience, common embodiment: language, the ālaya-vijñana, and "the arising<br>of the world"''</span><span>160</span><br><br> *<span> '''PART III<br>Appendices'''</span><span>171</span><br><br> *<span> Appendix I The series of dependent arising: affliction, action, and their<br>results</span><span>173</span> *<span> Appendix II Index of related controversies</span><span>175</span> *<span> Appendix III Translation: the ''Pravṛtti'' and ''Nivṛtti Portions'' of the<br>''Viniścayasaṃgrahaṇī'' of the ''Yogācārabhūmi''</span><span>178</span><br><br> **<span> ''Notes''</span><span>190</span> **<span> ''Bibliography of works cited''</span><span>247</span> **<span> ''Index of texts quoted''</span><span>255</span> **<span> ''Index''</span><span>259</span>   
<span> Series Editor's Preface</span><span>ix</span> <span> Author's Preface</span><span>xv</span> Introduction: The Study of the Cakrasamvara Tantra * 1. Introduction to the Cakrasamvara Tantra **<span> The Cakrasamvara and the Yoginī Tantras</span><span>3</span> **<span> Dating the Text</span><span>11</span> **<span> Cakrasamvara Literature</span><span> 15</span> * 2. Traditional History of the Cakrasamvara Tantra **<span> Mythic Root Texts</span><span>28</span> **<span> The Origin of Heruka</span><span>35</span> * 3. Contents and Contexts **<span> The Triple Wheel Mandala</span><span>54</span> **<span> Ḍākinīs, Yoginīs, and Women</span><span>77</span> **<span> Consecration and the Sexual Yogas</span><span>103</span> **<span> Mantras and Magic</span><span>131</span> * 4. Texts and Translation **<span> Texts Employed</span><span>137</span> **<span> Translation Methodology</span><span>145</span> **<span> Technical Notes</span><span>151</span> Translation of the Cakrasamvara Tantra *<span> I. The Descent of the Maṇḍala</span><span>155</span> *<span> II. The Procedure of Wheel Worship</span><span>164</span> *<span> III. The Procedure of Consecration and Fee [Payment]</span><span>171</span> *<span> IV. The Procedure Called 'The Nonduality of the Heroes and Yoginīs'</span><span>178</span> *<span> V. The Procedure of Selecting the Letters of the Root Mantra</span><span>181</span> *<span> VI. The Procedure of Selecting the Hero's Six Armor [Mantras]</span><span>186</span> *<span> VII. The Procedure of Selecting the Mantra</span><span>188</span> *<span> VIII. The Procedure of Selecting the Reversed Yoginī Mantras</span><span>194</span> *<span> IX. The Procedure of the Ritual Actions of the Root Mantra</span><span>196</span> *<span> X. The Achievement of the Triple Body and the Procedure of the Ritual<br>Actions of the Essence Mantra</span><span>202</span> *<span> XI. The Procedure of Characterizing the Seven-lived One</span><span>206</span> *<span> XII. The Procedure of the Ritual Actions of the Quintessence</span><span>209</span> *<span> XIII. The Procedure of the Applications of the Armor Mantra</span><span>214</span> *<span> XIV. The Procedure of the Donkey Form Yoga for Becoming Śrī Heruka</span><span>217</span> *<span> XV The Procedure of the Syllabic Signs</span><span>222</span> *<span> XVI. The Procedure of Examining the Characteristics of the Seven Yoginīs</span><span>226</span> *<span> XVII. The Procedure of the Signs, Gestures, and Perambulant Forms of All<br>Yoginīs</span><span>232</span> *<span> XVIII. The True Procedure of the Colors, Characteristics, and Signs of all <br>Yoginīs</span><span>236</span> *<span> XIX. The Procedure of Pointing Out the Gestures of the Yoginīs</span><span>239</span> *<span> XX. The Procedure of the Symbolic Hand Gestures of the Yoginīs</span><span>243</span> *<span> XXI. The Procedure of the Characteristics of the Visual Body Gestures</span><span>246</span> *<span> XXII. The Procedure of the Characteristics of the Distinctive Limb Gestures</span><span>248</span> *<span> XXIII. The Procedure of the Characteristics of the Ḍākinīs' Signs and Insignia</span><span>250</span> *<span> XXIV. The Procedure of the Symbolic Speech of the Four Classes</span><span>256</span> *<span> XXV The Procedure of Completely Hiding the Root Mantra</span><span>263</span> *<span> XXVI. The Procedures of Inspecting the Disciple and the Vows</span><span>265</span> *<span> XXVII. The Procedures of the Conduct, Observances, Worship, and Sacrificial<br>Cakes</span><span>271</span> *<span> XXVIII. The Procedures of the Inner Fire Sacrifice and Class Oneness</span><span>282</span> *<span> XXIX. The Procedures of the Messenger's Defining Marks and the State of Empowerment</span><span>289</span> *<span> XXX. The Procedure of Mantra Selection Bound in the Muraja Drum</span><span>292</span> *<span> XXXI. The Procedure of the Rites of Eating, Fire Sacrifice and the Sacrificial<br>Cakes, and the Hand Signs</span><span>297</span> *<span> XXXII. The Procedures of the Animal Sacrificial Victims, the Means of<br>Achieving the Zombie, and the Creation Stage</span><span>300</span> *<span> XXXIII. The Reverential Procedure of Secret Worship</span><span>305</span> *<span> XXXIV. The Procedure of Summoning via the Fire Sacrifice of the Nondual<br>Messenger</span><span>308</span> *<span> XXXV. The Procedure of the Nondual Ritual Action and the Method of<br>Cheating Black Death</span><span>312</span> *<span> XXXVI. The Procedure of Summoning the Reality Worship</span><span>317</span> *<span> XXXVII. The Procedure of Inner Mastery</span><span>320</span> *<span> XXXVIII. The Procedure of the Yoginīs' Place and the Heroes' Secret Abode</span><span>322</span> *<span> XXXIX. The Procedure of Vision and Loud Laughter</span><span>325</span> *<span> XL. The Procedures of Subjugating the Five Social Classes and Mahāmudrā</span><span>327</span> *<span> XLI. The Procedure of Laying Down the Mandala of the Twenty four<br>Syllables</span><span>329</span> *<span> XLII. The Procedure of the Laughter Mantra and the Magic of the Yoginīs'<br>Forms</span><span>338</span> *<span> XLIII. The Procedure of Accomplishing the Ritual Actions of the Quintessence [Mantra]</span><span>343</span> *<span> XLIV. The Procedure of the Six Yoginīs' Ritual Actions with the Seven Syllable [Mantra]</span><span>350</span> *<span> XLV. The Six Yoginī Ritual Actions and the Summoning of the Power of<br>Speech</span><span>353</span> *<span> XLVI. The Procedure of Ritual Actions with the Five ha Syllables</span><span>358</span> *<span> XLVII. The Procedure of All Ritual Actions of the Sarvabuddhaḍākinī<br>Mantra</span><span>360</span> *<span> XLVIII. The Procedure of the Maṇḍala of the Hidden Abode of all Heroes<br>and Ḍākinīs</span><span>364</span> *<span> XLIX. The Procedure of Transforming the Victim who is Born Seven Times</span><span>367</span> *<span> L. The Procedure of the Domination Fire Sacrifice and the Teaching of the<br>Stages in Relation to the Seats, etc.</span><span>370</span> *<span> LI. Creation Stage Esoteric Instruction</span><span>376</span> *<span> Glossaries</span><span>385</span> *<span> Conspectus Siglorum</span><span>405</span> *<span> Bibliography</span><span>409</span> *<span> Index</span><span>437</span>  
* <span> Acknowledgments</span><span>11</span> * <span> Foreword</span><span> 13</span> * <span> Preface</span><span> 17</span> * <span> Introduction</span><span> 25</span> * <span> '''PART ONE: The General Presentation of Madyamaka in the Kagyü Tradition'''</span><span> 45</span> * <span> '''1. The Transmission of Madhyamaka from India to Tibet and Its Relation to<br>Vajrayāna and Mahāmudrā'''</span><span> 47</span> * <span> '''2 The Middle from Beginning to End'''</span><span> 69</span> ** <span> Madyamaka Ground</span><span> 72</span> *** <span> What Is Reality?</span><span> 72</span> *** <span> No Ground for the Two Realities</span><span> 77</span> *** <span> The Detailed Explanation of the Two Realities</span><span> 80</span> **** <span> The Meaning of the Terms</span><span> 80</span> **** <span> Painting the Sky: A Description of Their Defining Characteristics</span><span> 82</span> **** <span> Are the Two Realities One or Different?</span><span> 88</span> **** <span> Seeming Divisions of the Seeming</span><span> 94</span> **** <span> Dividing Space: Divisions of the Ultimate</span><span> 99</span> **** <span> A Critical Analysis of Some Other Tibetan Views on the Two<br>Realities in Centrism</span><span>101</span> **** <span> The Definite Number of Two Realities and the Purpose of<br>Understanding Them</span><span>105</span> *** <span> The Emptiness of Emptiness</span><span> 110</span> **** <span> Freedom Is the Nature of Not Having a Nature</span><span> 110</span> **** <span> Elaborations on Simplicity</span><span> 114</span> ***** <span> The Twenty Emptinesses</span><span>117</span> ***** <span> The Sixteen Emptinesses</span><span>122</span> *** <span> The Two Types of Identitylessness</span><span> 126</span> **** <span> Lost Identity</span><span> 126</span> **** <span> Phenomenal Identitylessness</span><span> 135</span> **** <span> Personal Identitylessness</span><span> 137</span> **** <span> Are the Two Identitylessnesses One or Different?</span><span> 141</span> **** <span> The Purpose of Teaching Two Identitylessnesses</span><span> 141</span> *** <span> From Knowledge to Wisdom</span><span> 142</span> ** <span> Madhyamaka Path</span><span>153</span> *** <span> How Can Madhyamaka Be a Personal Practice? </span><span>157</span> *** <span> Reasoning and Debate in Centrism </span><span> 172</span> **** <span> Three Stages of Analysis by Nāgārjuna and Aryadeva</span><span> 172</span> **** <span> Is Reasoning Reasonable?</span><span> 174</span> **** <span> Reasons and Negations</span><span> 177</span> **** <span> What Is the Object of Negation in Centrist Reasonings?</span><span>193</span> **** <span> The Status of Valid Cognition in Centrism</span><span> 199</span> **** <span> Do Centrists Have a Thesis or Position?</span><span>218</span> **** <span> Illusory Lions Killing Illusory Elephants: Empty Reasonings for<br>Liberation</span><span>231</span> ***** <span> Some Essential Points of Centrist Reasoning</span><span>231</span> ***** <span> Disillusionment with Phenomenal Identity</span><span> 235</span> ****** <span> The Five Great Madhyamaka Reasonings</span><span> 235</span> ****** <span> Other Reasonings</span><span> 262</span> ***** <span> Unmasking Personal Identity</span><span> 264</span> **** <span> The Result of Centrist Reasoned Analysis</span><span> 271</span> *** <span> Madhyamaka Meditation </span><span> 273</span> **** <span> Why Is Analytical Meditation Necessary?</span><span> 273</span> **** <span> Calm Abiding and Superior Insight </span><span>276</span> **** <span> Analytical Meditation and Resting Meditation </span><span> 279</span> **** <span> Working with the Mind in Meditation and Daily Life </span><span> 285</span> **** <span> How to Practice a Session of Analytical Meditation</span><span> 290</span> **** <span> The Progressive Stages of Meditation on Emptiness</span><span> 295</span> **** <span> Mental Nonengagement in Meditation</span><span> 310</span> *** <span> Madhyamaka Conduct</span><span> 321</span> ** <span> Madhyamaka Fruition</span><span> 323</span> * <span> '''3 The Distinction between Autonomists and Consequentialists'''</span><span> 333</span> ** <span> Classifications of Centrism in India and Tibet</span><span> 333</span> ** <span> Refutation of Mistaken Assumptions about Autonomists and<br>Consequentialists </span><span>341</span> ** <span> The Actual Distinction between Autonomists and Consequentialists</span><span> 360</span> ** <span> How the Distinction between Autonomists and Consequentialists by Later Tibetans Is a Novelty </span><span>373</span> ** <span> The Origin of the Controversy between Autonomists and<br> Consequentialists</span><span> 392</span> ** <span> Do Hearers and Solitary Realizers Realize Emptiness?</span><span> 421</span> ** <span> Conclusion </span><span>438</span> * <span> '''4 Is There Such a Thing as Shentong-Madhyamaka?'''</span><span> 445</span> ** <span> The Yogācāra System in General</span><span>457</span> ** <span> The System of the Lineage of Vast Activity </span><span>460</span> ** <span> The Treatment of Yogācāra and the Rangtong-Shentong Controversy in<br>Tibet </span><span>500</span> ** <span> The Single Final Intention of the Two Philosophical Systems of the Great<br>Vehicle </span><span>515</span> * <span> '''5 The Distinction between Expedient and Definitive Meaning'''</span><span> 527</span> * <span> '''6 An Outline of Some Major Differences between Mikyö Dorje's and<br>Tsongkhapa's Interpretations of Centrism'''</span><span> 553</span> * <span> '''PART TWO: The Bodhicaryāvatāra and Pawo Tsugla Trengwa'''</span><span> 599</span> * <span> '''7 Some Remarks on the Bodhicaryāvatāra and Pawo Rinpoche's Commentary'''</span><span>601</span> * <span> '''8 The Ninth Chapter of Pawo Rinpoche's Commentary on The Entrance to the Bodhisattva's Way of Life'''</span><span> 617</span> * <span> Appendix I: ''A Short Biography of the Second Pawo Rinpoche Tsugla Trengwa'' </span><span>791</span> * <span> Appendix II: ''Non-Buddhist Indian Schools'' </span><span>794</span> * <span> Appendix III: ''Tibetan Text of the Ninth Chapter of the'' Bodhicaryāvatāra</span><span>800</span> * <span> Glossary: ''English–Sanskrit–Tibetan''</span><span>816</span> * <span> Glossary: ''Tibetan—Sanskrit—English''</span><span>823</span> * <span> Bibliography</span><span> 831</span> * <span> Endnotes</span><span> 853</span> * <span> Index </span><span>963</span>   
* <span> Translators' Introduction</span><span>p. 3</span> * '''THE TEXT''' * <span> Introduction: the seven vajra points</span><span>p. 13</span> * '''PART ONE: THE ACHIEVEMENT: THE THREE JEWELS''' * <span> '''First Vajra Point''': the buddha</span><span>p. 17</span> * <span> '''Second Vajra Point''': the dharma</span><span>p. 19</span> * <span> '''Third Vajra Point''': the sangha</span><span>p. 21</span> * '''PART TWO: THE BASIS FOR THIS ACHIEVEMENT''' * <span> '''General Comment on these Last Four Vajra Points'''</span><span>p. 29</span> * <span> '''Fourth Vajra Point''': buddha-nature</span><span>p. 31</span> * 1. Summary: ** <span> A. 3 reasons why beings have it</span><span>p. 31</span> * 2. Detailed Presentation ** B. 10 aspects of buddha-potential *** <span> nature</span><span>p. 33</span> *** <span> cause</span><span>p. 33</span> *** <span> fruit</span><span>p. 35</span> *** <span> function</span><span>p. 35</span> *** <span> endowments</span><span> p. 37</span> *** <span> approach</span><span>p. 37</span> *** <span> phases</span><span>p. 39</span> *** <span> all-pervasiveness</span><span>p. 39</span> *** <span> inalterability</span><span>p. 39</span> *** <span> inseparability from its qualities</span><span>p. 49</span> ** C. 9 examples *** <span> the examples</span><span>p. 51</span> *** <span> summary and meaning of examples</span><span>p. 61</span> ** <span> D. Purpose of teachings on buddha-nature</span><span>p. 69</span> * '''Fifth Vajra Point''': enlightenment ** <span> its nature</span><span>p. 77</span> ** <span> cause</span><span>p. 77</span> ** <span> fruit</span><span>p. 79</span> ** <span> function</span><span>p. 81</span> ** <span> endowments</span><span>p. 85</span> ** <span> actualisation</span><span>p. 87</span> ** <span> permanence</span><span>p. 97</span> ** <span> inconceivability</span><span>p. 99</span> * '''Sixth Vajra Point''': the qualities of buddhahood * <span> 1. synopsis in terms of two sorts of kaya</span><span>p. 103</span> * 2. detailed explanation of each ** the qualities of freedom—ultimately-true kaya ** <span> 10 powers of perfect knowledge</span><span>p. 105</span> ** <span> 4 kinds of fearlessness</span><span>p. 107</span> ** <span> 18 distinctive qualities</span><span>p. 107</span> ** the qualities of maturity—relatively-true kayas ** <span> the 32 marks of a perfect being</span><span>p. 111</span> * <span> 3. scriptural source</span><span>p. 113</span> * <span> 4. recapitulation of the examples</span><span>p. 113</span> * '''Seventh Vajra Point''' : buddha-activity * <span> 1. synopsis</span><span>p. 119</span> * 2. detailed explanation ** <span> spontaneity</span><span>p. 121</span> ** <span> unceasingness</span><span>p. 121</span> * <span> 3. expanded explanation through 9 examples</span><span>p. 123</span> ** <span> purpose and significance of examples</span><span>p. 141</span> ** <span> review of examples to show their sublimeness</span><span>p. 145</span> * '''PART THREE: CONCLUSION''' * <span> 1. the benefits of this text</span><span>p. 151</span> * <span> 2. how this Sastra was composed</span><span>p. 155</span> * <span> 3. dedication</span><span>p. 159</span> * '''NOTES''' * <span> Translators Introduction</span><span>p. 163</span> * <span> Part One</span><span>p. 163</span> * <span> Part Two : buddha-nature</span><span>p. 167</span> * <span>                   enlightenment</span><span>p. 171</span> * <span>                   qualities</span><span>p. 174</span> * <span>                   activity</span><span>p. 175</span> * <span> Part Three</span><span>p. 176</span>   
* <span> Preface to the 1986 Tibetan Publication of the Root Text and Outline,<br>by Nor-drang Orgyan</span><span>ix</span> * <span> A Biography of the Author, Choying Tobden Dorje, by Golok Nor-de</span><span>xiii</span> * <span> Foreword to the English Translation, by Hungchen Chenagtsang</span><span>xxiii</span> * <span> In Memoriam, by Zenkar Rinpoche Tübten Nyima</span><span>xxxi</span> * <span> Translator’s Introduction</span><span>xxxiii</span> * <span> ''The Extensive Commentary: Book 14''</span><span>1</span> * <span> Book 14: An Overview of Buddhist Tantra</span><span>3</span> ** <span> Part 1: Outer Esoteric Buddhism</span><span>3</span> ** <span> 1. The Teaching of Tantra</span><span>5</span> ** <span> 2. The Tantra of Rites</span><span>19</span> ** <span> 3. The Tantra of Techniques</span><span>49</span> ** <span> 4. The Tantra of the Welcome of Our Genuine State</span><span>57</span> ** <span> Part 2: Inner Esoteric Buddhism</span><span>71</span> ** <span> 5. The Tantra of the Highest Welcome of Our Genuine State</span><span>73</span> ** <span> 6. The Empowerments and Covenant of the Tantra of the Supreme<br>    Welcome of Our Genuine State</span><span>95</span> ** <span> 7. Three Aspects of the Tantric Path—Its Outlook, Meditation, and<br>    Conduct</span><span>181</span> ** <span> 8. The End of the Path, Its Result—Enlightenment</span><span>243</span> * <span> ''The Root Verses: Book 14''</span><span>257</span> * <span> ''The Outline: Book 14''</span><span>277</span> * <span> ''The Concise Commentary: Book 14''</span><span>285</span> * <span> Translator’s Notes</span><span>315</span> * <span> Vocabulary List</span><span>321</span> * <span> Notes</span><span>331</span> * <span> Works Cited by the Author</span><span>335</span> * <span> Index</span><span>339</span>   +
* <span> List of Illustrations</span><span>ix</span> * <span> Preface to the 1986 Tibetan Publication of the Root Verses and Outline, by<br>Nordrang Orgyan</span><span>xiii</span> * <span> A Biography of the Author, Choying Tobden Dorje, by Golok Nor-de</span><span>xvii</span> * <span> Foreword to the English Translation, by Chenak Hūṃchen</span><span>xxvii</span> * <span> In Memoriam, by Zenkar Rinpoche Tubten Nyima</span><span>xxxv</span> * <span> Translator’s Introduction</span><span>xxxvii</span> * ''The Extensive Commentary: Books 15 to 17'' * <span> Book 15: ''Secret Nucleus'': The Inception of the Peaceful Deities</span><span>3</span> ** <span> The Framing Narrative</span><span>6</span> ** <span> An Exegesis Based on the Title</span><span>13</span> ** <span> An Analysis of the Tantra’s Content and Words</span><span>17</span> ** <span> The Interlinear Commentary</span><span>38</span> ** <span> 1. The Introductory Narrative</span><span>47</span> ** <span> 2. The Initiation of the Discourse</span><span>97</span> ** <span> 3. The Establishment of All Phenomena</span><span>119</span> * Book 16, Part 1: ''Secret Nucleus'': The Ground of the Peaceful Deities ** <span> 4. The Cyclical Array of the Garland of Letters</span><span>161</span> ** <span> 5. The Meditative Stabilities That Attain the Net of Magical Emanation</span><span>209</span> ** <span> 6. The Diffusion of the Maṇḍala</span><span>235</span> ** <span> 7. The Absorption of the Maṇḍala and the Secret Mantras</span><span>275</span> ** <span> 8. The Consecration of All Limbs as the Maṇḍala and the Subsequent<br>    Diffusion of the Sealing Hand Gestures</span><span>307</span> ** <span> 9. The Secret Commitment of the Indestructible Array</span><span>341</span> ** <span> 10. The Conferral of the Empowerments</span><span>399</span> * Book 16, Part 2: ''Secret Nucleus'': The Path and Result of the Peaceful Deities ** <span> 11. The Maṇḍala of the Communion</span><span>421</span> ** <span> 12. The Attainment of the Communion</span><span>463</span> ** <span> 13. The Nucleus of Most Secret Pith Instructions</span><span>485</span> ** <span> 14. The Eulogy Which Pleases</span><span>523</span> * <span> Abbreviations</span><span>535</span> * <span> Notes to Books 15 and 16</span><span>537</span> * Book 17, Part 1: ''Secret Nucleus'': The Wrathful Deities and the Colophon ** <span> 15. The Cloud-Like Diffusion of the Natural Maṇḍala of Wrathful Deities</span><span>601</span> ** <span> 16. The Diffusion of the Maṇḍala of Buddha Speech of the Great Assembly<br>      of Wrathful Deities</span><span>655</span> ** <span> 17. The Revelation of the Maṇḍala of Wrathful Deities</span><span>671</span> ** <span> 18. The Revelation of Genuine Offerings and Generosity</span><span>685</span> ** <span> 19. The Commitments</span><span>697</span> ** <span> 20. The Consecration of Spontaneous Enlightened Activity</span><span>729</span> ** <span> 21. Eulogies to the Wrathful Deities</span><span>755</span> ** <span> 22. That Which Is Pleasing and Retained</span><span>765</span> ** <span> The Meaning of the Colophon</span><span>779</span> * Book 17, Part 2: The Litany of the Names of Mañjuśrī ** <span> The Request</span><span>787</span> ** <span> The Response</span><span>799</span> ** <span> Inspecting [the Classes of Individual Practitioners]</span><span>803</span> ** <span> Manifest Enlightenment</span><span>805</span> ** <span> Eulogy to the Maṇḍala of the Indestructible Expanse</span><span>809</span> ** <span> The Pristine Cognition of Reality’s Expanse</span><span>819</span> ** <span> The Mirrorlike Pristine Cognition</span><span>837</span> ** <span> The Pristine Cognition of Discernment</span><span>845</span> ** <span> The Pristine Cognition of Sameness</span><span>871</span> ** <span> The Pristine Cognition of Accomplishment</span><span>885</span> ** <span> Eulogy to the Five Conquerors</span><span>895</span> ** <span> The Presentation of Advantages</span><span>899</span> ** <span> The [Arrangement of the] Mantras</span><span>901</span> ** <span> Rejoicing</span><span>905</span> * <span> ''The Root Verses: Books 15 to 17''</span><span>911</span> * <span> ''The Concise Commentary: Books 15 to 17''</span><span> 943</span> * <span> ''The Outline: Books 15 to 17''</span><span>1093</span> * <span> Concordance of Terminology</span><span>1153</span> * <span> Abbreviations</span><span>1207</span> * <span> Notes to Book 17</span><span>1209</span> * <span> Bibliography</span><span>1235</span> * <span> Index</span><span>1271</span>   
* <span> Preface</span><span>ix</span> * <span> Introduction</span><span>1</span> * <span> 1. A Preliminary Examination of Madhyamaka Ontology</span><span>7</span> * <span> 2. Nagarjuna and Logic</span><span>25</span> * <span> 3. Nagarjuna and the Continuity of Tradition</span><span>44</span> * <span> 4. The Problem of Mahayana "Schools"</span><span>63</span> * <span> 5. The Conception of Truth in Early Buddhism</span><span>84</span> * <span> 6. The Two Truths and the Three Natures</span><span>102</span> * <span> 7. The Nature of Reality</span><span>132</span> * <span> 8. The Problem of Idealism</span><span>152</span> * <span> Conclusion</span><span>176</span> * <span> Bibliography</span><span>180</span> * <span> Abbreviations</span><span>186</span> * <span> Index</span><span>187</span>   +
*<span> General Editor's Preface</span><span>xi</span> *<span> Translators Preface</span><span>xv</span> *<span> Editors Introduction</span><span>1</span> *<span> Map of Tibet</span><span>24</span> *<span> Technical Note</span><span>27</span><br><br> *The Crystal Mirror An Excellent Explanation Showing the Sources and<br>Assertions of All Philosophical Systems<br><br> *<span> 1. Preface</span><span>33</span> *<span> 2. Indian Schools</span><span>37</span> *<span> 3. Introduction to Tibetan Buddhism</span><span>71</span> *<span> 4. The Nyingma Tradition</span><span>77</span> *<span> 5. The Kadam Tradition</span><span>97</span> *<span> 6. The Kagyü Tradition</span><span>117</span> *<span> 7. The Shijé Tradition</span><span>157</span> *<span> 8. The Sakya Tradition</span><span>169</span> *<span> 9. The Jonang and Minor Traditions</span><span>197</span> *<span> 10. The Geluk Tradition 1: Tsongkhapa</span><span>215</span> *<span> 11. The Geluk Tradition 2: Tsongkhapa's Successors</span><span>267</span> *<span> 12. The Geluk Tradition 3: The Distinctiveness of Geluk</span><span>299</span> *<span> 13. The Bön Tradition</span><span>321</span> *<span> 14. Chinese Traditions 1: Non-Buddhist</span><span>331</span> *<span> 15. Chinese Traditions 2: Buddhist</span><span>351</span> *<span> 16. Central Asian Traditions</span><span>371</span> *<span> 17. Conclusion</span><span>387</span><br><br> *<span> Appendix: Detailed Outline of Thuken's Text</span><span>397</span> *<span> Notes</span><span>411</span> *<span> Glossary</span><span>497</span> *<span> Glossary of Enumerations</span><span>515</span> *<span> Bibliography</span><span>535</span> *<span> Index</span><span>577</span> *<span> About the Contributors</span><span>665</span>   +
**<span> ''List of figures''</span><span>ix</span> **<span> ''Acknowledgements''</span><span>xi</span> *<span> '''Introduction: modern Buddhist cultures'''</span><span>'''1'''</span> *'''Part 1''' *<span> '''The cultural practices of Buddhist modernity'''</span><span>'''25'''</span> *<span> 1.1 Shanghai Buddhism</span><span>27</span> *<span> 1.2 Vegetarian identities</span><span>31</span> *<span> 1.3 The esoteric fever</span><span>39</span> *<span> 1.4 Printing the dharma</span><span>41</span> *<span> 1.5 Continuities and discontinuities</span><span>46</span> *<span> 1.6 Buddhist canons</span><span>49</span> *<span> 1.7 Yang Wenhui</span><span>51</span> *<span> 1.8 Awakening the Faith</span><span>53</span> *<span> 1.9 Buddhist books beyond China</span><span>56</span> *<span> 1.10 Shanghai Buddhist publishers and writers</span><span>59</span> *<span> 1.11 The Sanskrit Buddhism of Su Manshu</span><span>66</span> *<span> 1.12 Life and death in Feng Zikai’s drawings</span><span>71</span> *<span> 1.13 The Buddhist periodical press</span><span>75</span> *<span> 1.14 Buddhism, religion and the nation</span><span>81</span> *<span> 1.15 Images of modern Buddhism</span><span>85</span> *'''Part 2''' *<span> '''The Sound of Modern Buddhism'''</span><span>'''97'''</span> *<span> 2.1 Li Shutong: From Shanghai to Tokyo, and back</span><span>99</span> *<span> 2.2 Li Shutong leaves home</span><span>101</span> *<span> 2.3 Songs of nationalism</span><span>105</span> *<span> 2.4 The power of song</span><span>107</span> *<span> 2.5 Hymns, anthems and songs</span><span>109</span> *<span> 2.6 Songs of modernity</span><span>113</span> *<span> 2.7 Buddhist songs</span><span>116</span> *<span> 2.8 Continuities and discontinuities</span><span>123</span> *<span> 2.9 Scientific gadgets: Buddhist radio and phonograph recordings</span><span>128</span> *<span> 2.10 Buddhist songs in the digital age</span><span>130</span> **<span> ''References''</span><span>146</span> **<span> ''Glossary''</span><span>172</span> **<span> ''Index''</span><span>177</span>   
*<span> Special Note</span><span>vii</span> *<span> Introduction</span><span>xii</span> *<span> Chapter 1 Shakyamuni Buddha, The Awakened One</span><span>1</span> *<span> Chapter 2 The First Ancestor, The Sainted Makakashō</span><span>5</span> *<span> Chapter 3 The Second Ancestor, The Sainted Ananda</span><span>11</span> *<span> Chapter 4 The Third Ancestor, The Sainted Shōnawashu</span><span>19</span> *<span> Chapter 5 The Fourth Ancestor, The Sainted Ubakikuta</span><span>23</span> *<span> Chapter 6 The Fifth Ancestor, The Sainted Daitaka</span><span>29</span> *<span> Chapter 7 The Sixth Ancestor, The Sainted Mishaka</span><span>34</span> *<span> Chapter 8 The Seventh Ancestor, The Sainted Bashumitsu</span><span>40</span> *<span> Chapter 9 The Eighth Ancestor, The Sainted Butsudanandai</span><span>44</span> *<span> Chapter 10 The Ninth Ancestor, The Sainted Fudamitta</span><span>51</span> *<span> Chapter 11 The Tenth Ancestor, The Sainted Barishiba</span><span>55</span> *<span> Chapter 12 The Eleventh Ancestor, The Sainted Funayasha</span><span>60</span> *<span> Chapter 13 The Twelfth Ancestor, The Sainted Anabotei</span><span>63</span> *<span> Chapter 14 The Thirteenth Ancestor, The Sainted Kabimora</span><span>69</span> *<span> Chapter 15 The Fourteenth Ancestor, The Sainted Nagyaarajuna </span><span>74</span> *<span> Chapter 16 The Fifteenth Ancestor, The Sainted Kanadaiba</span><span>82</span> *<span> Chapter 17 The Sixteenth Ancestor, The Sainted Ragorata</span><span>86</span> *<span> Chapter 18 The Seventeenth Ancestor, The Sainted Sōgyanandai</span><span>92</span> *<span> Chapter 19 The Eighteenth Ancestor, The Sainted Kayashata</span><span>99</span> *<span> Chapter 20 The Nineteenth Ancestor, The Sainted Kumorata</span><span>106</span> *<span> Chapter 21The Twentieth Ancestor, The Sainted Shayata</span><span>109</span> *<span> Chapter 22 The Twenty-first Ancestor, The Sainted Bashubanzu</span><span>115</span> *<span> Chapter 23 The Twenty-second Ancestor, The Sainted Manura</span><span>121</span> *<span> Chapter 24 The Twenty-third Ancestor, The Sainted Kakurokuna</span><span>125</span> *<span> Chapter 25 The Twenty-fourth Ancestor, The Sainted Shishibodai</span><span>129</span> *<span> Chapter 26 The Twenty-fifth Ancestor, The Sainted Bashashita</span><span>132</span> *<span> Chapter 27 The Twenty-sixth Ancestor, The Sainted Funyomitta</span><span>135</span> *<span> Chapter 28 The Twenty-seventh Ancestor, The Sainted Hannyatara</span><span>139</span> *<span> Chapter 29 The Twenty-eighth Ancestor, The Sainted Bodaidaruma</span><span>143</span> *<span> Chapter 30 The Twenty-ninth Ancestor, The Great Ancestor and Great<br>      Teacher Eka</span><span>152</span> *<span> Chapter 31 The Thirtieth Ancestor, Great Master Kanchi Sōsan</span><span>158</span> *<span> Chapter 32 The Thirty-first Ancestor, Meditation Master Daii Dōshin</span><span>161</span> *<span> Chapter 33 The Thirty-second Ancestor, Meditation Master Daiman Kōnin</span><span>165</span> *<span> Chapter 34 The Thirty-third Ancestor, Meditation Master Daikan Enō</span><span>169</span> *<span> Chapter 35 The Thirty-fourth Ancestor, Great Master Seigen Gyōshi</span><span>180</span> *<span> Chapter 36 The Thirty-fifth Ancestor, Great Teacher Sekitō Kisen</span><span>184</span> *<span> Chapter 37 The Thirty-sixth Ancestor, Great Master Yakusan Igen</span><span>191</span> *<span> Chapter 38 The Thirty-seventh Ancestor, Great Master Ungan Donjō</span><span>197</span> *<span> Chapter 39 The Thirty-eighth Ancestor, Great Master Tōzan Ryōkai</span><span>203</span> *<span> Chapter 40 The Thirty-ninth Ancestor, Great Master Ungo Dōyō</span><span>212</span> *<span> Chapter 41 The Fortieth Ancestor, Great Master Dōan Dōhi</span><span>218</span> *<span> Chapter 42 The Forty-first Ancestor, The Latter Great Master Dōan Kanshi</span><span>222</span> *<span> Chapter 43 The Forty-second Ancestor, The Reverend Monk Ryōzan Enkan</span><span>226</span> *<span> Chapter 44 The Forty-third Ancestor, Great Master Daiyō Kyōgen</span><span>232</span> *<span> Chapter 45 The Forty-fourth Ancestor, The Reverend Monk Tōsu Gisei</span><span>236</span> *<span> Chapter 46 The Forty-fifth Ancestor, Meditation Master Dōkai of Mount Fuyō </span><span>246</span> *<span> Chapter 47 The Forty-sixth Ancestor, Meditation Master Tanka Shijun</span><span>254</span> *<span> Chapter 48 The Forty-seventh Ancestor, Meditation Master Chōro Seiryō</span><span>256</span> *<span> Chapter 49 The Forty-eighth Ancestor, Meditation Master Tendō Sōkaku</span><span>261</span> *<span> Chapter 50 The Forty-ninth Ancestor, Meditation Master Setchō Chikan</span><span>266</span> *<span> Chapter 51 The Fiftieth Ancestor, The Reverend Monk Tendō Nyojō</span><span>272</span> *<span> Chapter 52 The Fifty-first Ancestor, The Reverend Monk Eihei Dōgen</span><span>278</span> *<span> Chapter 53 The Fifty-second Ancestor, The Reverend Monk Koun Ejō</span><span>292</span> *<span> About the Order of Buddhist Contemplatives</span><span>305</span> *<span> About the Monasteries of the Order</span><span>306</span>