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*<span> '''Chapter 1. Introduction'''</span><span>12</span>
**<span> 1.1. Literature Review and Method</span><span>16</span>
**<span> 1.2. Statement of Contribution</span><span>21</span>
**<span> 1.3. Overview of the Dissertation</span><span>24</span>
*<span> '''Chapter 2. The Tension between Sentience and Insentience?'''</span><span>27</span>
**<span> 2.1. The Obscure Definition of Sentience</span><span>28</span>
**<span> 2.2. Indian Thought of the Sentience/Insentience of Plants</span><span>37</span>
**<span> 2.3. The Sentience and Power of Buddha Relics and Images</span><span>46</span>
**<span> 2.4. The Relic as the Full Embodiment of the Three Buddha Bodies and<br> Buddhahood</span><span>69</span>
**<span> 2.5. Sentience, Insentience, and the Mutual Inclusion of Matter and Mind</span><span>82</span>
*<span> '''Chapter 3. The Doctrine of Buddha-Nature'''</span><span>97</span>
**<span> 3.1. ''Tathāgatagarbha'' as Great Self</span><span>101</span>
**<span> 3.2. The Definitions of Buddha-Nature in the ''Nirvana Sutra''</span><span>117</span>
**<span> 3.3. Early Writings about the Buddha-Nature of Insentient Beings</span><span>130</span>
**<span> 3.4. Zhiyi's 智顗 (538-597) Teaching of Buddha-Nature</span><span>162</span>
*<span> '''Chapter 4. Jingxi Zhanran and His Theory of the Buddha-Nature of Insentient<br> Beings'''</span><span>204</span>
**<span> 4.1. Biography and Major Works of Jingxi Zhanran 荊溪湛然 (711-782)</span><span>208</span>
**<span> 4.2. The Buddha-Nature of Insentient Beings</span><span>228</span>
*<span> '''Chapter 5. Responses to and Interpretations of Zhanran's Theory'''</span><span>298</span>
**<span> 5.1. Tang Tiantai-Tendai Dialogues on the Practice and Buddhahood of<br> Insentient Beings</span><span>302</span>
**<span> 5.2. Shanwai Thinker Gushan Zhiyuan 孤山智圓 (976-1022) on Mind-<br> Inclusion</span><span>322</span>
**<span> 5.3. Shanjia Thinker Siming Zhili 四明知禮 (960-1028) on Matter-Inclusion<br> and the Deluded Mind</span><span>346</span>
**<span> 5.4. Contemporary Scholarly Viewpoints</span><span>383</span>
**<span> 5.5. The Modality of Insentient Beings' Active and Passive Practice</span><span>391</span>
*<span> '''Chapter 6. Conclusion and the Recontextualization of Zhanran's Theory'''</span><span>402</span>
**<span> 6.1. Application of Zhanran's Theory</span><span>404</span>
**<span> 6.2. Exploring the Buddha-Nature of Insentient Beings in Non-Tiantai<br> Contexts</span><span>422</span>
*<span> '''Bibliography'''</span><span>443</span>
*<span> '''Appendix'''. The ''Diamond Scalpel''</span><span>457</span>
* <span> ༡. དཀར་ཆག </span><span> i </span>
* <span> ༢. གླེང་བརྗོད། Preface </span><span> iii </span>
* <span> ༣. ངོ་སྤྲོད། Introduction </span><span> 1</span>
* <span> ༤. སྐྱོ་སྟོན་རྣམ་ཐར་ལྷུན་པོ་རིན་ཆེན་བཞི་པའི་མཛེས་རྒྱན། </span><span> 63</span>
* <span> ༥. སྐྱོ་སྟོན་སྨོན་ལམ་ཚུལ་ཁྲིམས་ཀྱི་གསན་ཡིག </span><span> 133</span>
* <span> ༦. མཆིམས་ནམ་མཁའ་གྲགས་ཀྱི་རྣམ་ཐར་རིན་ཆེན་གཏེར་མཛོད། </span><span> 161</span>
* <span> ༧. མཆིམས་ནམ་མཁའ་གྲཊ་ཀྱི་རྣམ་ཐར་ཡྟོན་བསྔགས་པའི་ཕྲེང་བ། </span><span> 183</span>
* <span> ༨. ཆོས་འཆད་ཉན་ལ་འཇུག་པ་སྣང་བྱེད་འོད་ཟེར། </span><span> 244</span>
* <span> ༩. མདོ་སྡེ་རྒྱན་གྱི་མན་ངག </span><span> 276</span>
* <span> ༡༠. དབུས་མཐའི་མན་ངག </span><span> 285</span>
* <span> ༡༡. ཤེར་ཕྱིན་མན་ངག་གསལ་བའི་མེ་ཏོག </span><span> 303</span>
* <span> ༡༢. མངོན་རྟོགས་རྒྱན་འགྲེལ་ལེགས་བཤད་སྐྱེས་བུའི་དོན་སྒྲུབ། </span><span> 320</span>
* <span> ༡༣. ཡེ་ཤེས་ཀྱི་བཞག་ས། </span><span> 601</span>
* <span> ༡༤. འོད་གསལ་སྙིང་པོའི་དོན། </span><span> 611</span>
* <span> ༡༥. སྐྱེས་བུ་གསུམ་གྱི་ལམ་ཁྲིད་། </span><span> 615</span>
* <span> ༡༦. སྙིན་ཞག་རེའི་གསག་སྦྱང་གི་རིམ་པ། </span><span> 628</span>
* <span> ༡༧. སྡེ་སྣོད་བཅུད་བསྡུས་མང་ངག་སྙིང་པོ། </span><span> 630</span>
* <span> ༡༨. རྟེན་འབྲེལ་ལག་ལེན་དུ་དྲིལ་བ། </span><span> 637</span>
* <span> ༡༩. གདམས་ངག་ཁ་གཏམ་ལོ་རྒྱུས། </span><span> 681</span>
* <span> ༢༠. ལག་ཁྲིད་ཀྱི་གདམས་པ་བཅུ་གཉིས། </span><span> 686</span>
* <span> ༢༡. ཞི་བ་ལྷའི་སེམས་བསྐྱེད་ཀྱི་ཆོ་ག </span><span> 690</span>
* <span> ༢༢. ཞི་ལྷ་ནས་བརྒྱུད་པའི་བྱང་སེམས་སྦྱོང་ཐབས། </span><span> 698</span>
* <span> ༢༣. སྤྱོད་འཇུག་གི་འཁོར་ལོ་ལྟ་བུའི་སྒོམ་དོན། </span><span> 705</span>
* <span> ༢༤. བསླླབ་བཏུས་ཀྱི་གདམས་པ། </span><span> 717</span>
* <span> ༢༥. མར་མེ་མཛད་ཀྱི་དབུ་མའི་མན་ངག </span><span> 719</span>
* <span> ༢༦. མར་མེ་མཛད་ཀྱི་དབུ་མའི་མང་ངག་བསྡུས་པ། </span><span> 725</span>
* <span> ༢༧. ཐེག་ཆེན་རྒྱུད་བླ་མའི་གདམས་པ། </span><span> 729</span>
* <span> ༢༨. ཆོས་ཉིད་ཀྱི་ཁྲིད་། </span><span> 742</span>
* <span> ༢༩. འདའ་ཀ་ཡེ་ཤེས་འཆི་ཁ་མའི་མན་ངག </span><span> 750</span>
* <span> ༣༠. མི་གཡོ་བའི་དམིགས་པ་སྐོར་གསུམ། </span><span> 755</span>
* <span> ༣༡. རོ་སྙོམས་གསུམ་གྱི་གདམས་ངག </span><span> 759</span>
* <span> ༣༢. ཕྱོགས་བཅུ་མུན་པ་རྣམ་སེལ། </span><span> 778</span>
* The Life Story
* <span> Introduction</span><span>3</span>
* <span> 1 Early Years</span><span>15</span>
* <span> 2 Renouncing the World</span><span>27</span>
* <span> 3 Meeting My Teacher</span><span>39</span>
* <span> 4 Retreat at the Hermit's Cave</span><span>49</span>
* <span> 5 Meditation at Tigress Fort</span><span>65</span>
* <span> 6 At The Heart of the Lake</span><span>95</span>
* <span> 7 Meditation at Mount Machen</span><span>155</span>
* <span> 8 At White Rock Monkey Fortress</span><span>179</span>
* <span> 9 Pilgrimage to Central Tibet</span><span>205</span>
* <span> 10 The Ravines o fTsari</span><span>243</span>
* <span> 11 At Mount Kailash</span><span>275</span>
* <span> 12 Pilgrimage to Nepal</span><span>349</span>
* <span> 13 Meditation at Lapchi</span><span>395</span>
* <span> 14 Return to Central Tibet</span><span>447</span>
* <span> 15 Return to Domey</span><span>485</span>
* <span> Conclusion</span><span>541</span>
* Appendices
* <span> 1 Introduction to the teachings dealt with in the biography</span><span>547</span>
* <span> 2 Shabkar's spiritual teachers</span><span>557</span>
* <span> 3 Chôgyal Ngakyi Wangpo's ancestry</span><span>565</span>
* <span> 4 Kunzang Dechen Gyalpo and the Wish-fulfilling Gem, Hayagriva<br> and Varahi</span><span>569</span>
* <span> 5 Shabkar's writings</span><span>577</span>
* <span> 6 Shabkar's disciples</span><span>589</span>
* <span> List of Abbreviations</span><span>593</span>
* <span> Glossary of Enumerations</span><span>595</span>
* <span> Bibliography</span><span>607</span>
* <span> Maps</span><span>617</span>
* <span> Table of Songs, Letters, Teachings, and Major Events</span><span>625</span>
* Indexes
* <span> 1 General index</span><span>633</span>
* <span> 2 Index of persons, deities, and sacred images</span><span>655</span>
* <span> 3 Index of places</span><span>679</span>
* <span> 4 Index of Tibetan works</span><span>693</span>
+
* <span> Foreword by H.H. Dilgo Khyentse Rinpoche</span><span>ix</span>
* <span> Translator’s Introduction</span><span>xi</span>
* <span> Essay on the Three Great Masters by H. E. Tulku Urgyen Rinpoche</span><span>xxxv</span>
* The Root Text
* <span> ''Lamrim Yeshe Nyingpo''</span><span>1</span>
* The Commentary
** ''Section One''
**Prologue and Teachings on the Tide, the Sign Script, and the Homage
*** <span> 1. Homage and Prologue</span><span>21</span>
*** <span> 2. Teaching on the Tide</span><span>25</span>
*** <span> 3. Explaining the Sign Script and Homage</span><span>36</span>
** ''Section Two''
** The Explanation of the Actual Body of the Text
*** <span> 4. The Setting</span><span>43</span>
*** <span> 5. The Circumstances</span><span>53</span>
*** <span> 6. The Four Vajra Syllables</span><span>54</span>
*** <span> 7. The Five Perfections and Instruction to Retain the Teaching</span><span>63</span>
*** <span> 8. The Meaning of the Ground</span><span>68</span>
** ''Section Three''
** Path
*** <span> 9. How to Follow a Spiritual Guide</span><span>87</span>
*** <span> 10. The Four Mind Changings</span><span>95</span>
*** <span> 11. Taking Refuge</span><span>110</span>
*** <span> 12. Conventional Bodhichitta of Aspiration</span><span>115</span>
*** <span> 13. Conventional Bodhichitta of Application</span><span>121</span>
*** <span> 14. The View of Ultimate Bodhichitta</span><span>135</span>
*** <span> 15. The Meditation of Ultimate Bodhichitta and Its Result</span><span>147</span>
** Appendices and Notes
*** <span> 1. The Six Limits and Four Modes</span><span>161</span>
*** <span> 2. The Four Noble Truths</span><span>167</span>
*** <span> 3. The Four Dhyanas and Formless States</span><span>170</span>
*** <span> 4. The Sugata Essence</span><span>175</span>
*** <span> 5. Padmakara and the Four Vidyadhara Levels</span><span>179</span>
*** <span> 6. Shakyamuni’s Prophecy about Buddhism in Tibet</span><span>181</span>
*** <span> 7. The Five Aggregates</span><span>183</span>
*** <span> 8. Establishing the Basis for Beginning the Teaching</span><span>186</span>
*** <span> 9. The Actual Beginning of the Teaching</span><span>191</span>
*** <span> 10. The Sixty Aspects of Melodious Speech</span><span>195</span>
*** <span> 11. The Four Schools of Buddhist Philosophy</span><span>197</span>
*** <span> 12. The Bodhisattva Bhumis</span><span>201</span>
** <span> Epilogue</span><span>206</span>
** <span> Notes</span><span>208</span>
** <span> Index</span><span>287</span>
* <span> Introduction</span><span>v</span>
* <span> The Lion's Roar that Proclaims Zhantong by Ju Mipham Namgyal</span><span>1</span>
* <span> Tibetan Text</span><span>39</span>
* <span> Index</span><span>55</span>
+
*<span> Foreword</span><span>vii</span>
*<span> Preface</span><span>xiii</span>
*<span> Translators' Note</span><span>xv</span>
*<span> Introduction</span><span>1</span>
**<span> I. Śrī-Mālā as a Text</span><span>1</span>
**<span> Literary History</span><span>1</span>
***<span> Historical Setting of the Text</span><span>1</span>
***<span> The Title of the Scripture</span><span>4</span>
***<span> The Text in Asian Countries</span><span>5</span>
****<span> Importance in India</span><span>5</span>
****<span> Importance in China</span><span>9</span>
****<span> Importance in Japan</span><span>13</span>
****<span> Importance in Tibet</span><span>16</span>
**<span> The Structure of the Śrī-Mālā</span><span>17</span>
***<span> Chapter Divisions</span><span>17</span>
***<span> Synopsis of the Scripture</span><span>21</span>
**<span> II. Classification of Persons</span><span>24</span>
**<span> The Characters in the Śrī-Mālā</span><span>24</span>
**<span> Persons on Stages</span><span>26</span>
***<span> Stages of the "Bodies Made of Mind"</span><span>29</span>
***<span> The Last Three Bodhisattva Stages</span><span>33</span>
***<span> Stages of the Lady Bodhisattva</span><span>35</span>
**<span> III. Doctrine of Śrī-Mālā</span><span>37</span>
**<span> Vehicle and Nirvāṇa</span><span>37</span>
****<span> One Vehicle</span><span>37</span>
****<span> Nirvāṇa and Enlightenment</span><span>39</span>
**<span> Tathāgatagarbha</span><span>42</span>
****<span> The Tathāgatagarbha Theory and Scriptures</span><span>42</span>
****<span> Synonyms and Alternate References to the Tathāgatagarbha</span><span>44</span>
****<span> Universality of Tathāgatagarbha</span><span>46</span>
****<span> Voidness Knowledge of the Tathāgatagarbha</span><span>48</span>
****<span> Tathāgatagarbha and Ālayavijñāna</span><span>52</span>
*<span> The Lion's Roar of Queen Śrīmālā</span><span>57</span>
*<span> Prologue</span><span>59</span>
*<span> Chapter One</span><span>60</span>
**<span> Eliminating All Doubts</span><span>60</span>
***<span> 1. Praises of the Infinite Merit of the Tathāgata</span><span>60</span>
***<span> 2. Ten Great Vows</span><span>64</span>
*<span> Chapter Two</span><span>67</span>
**<span> Deciding the Cause</span><span>67</span>
***<span> 3. Three All-inclusive Aspirations</span><span>67</span>
***<span> 4. Embrace of the Illustrious Doctrine</span><span>68</span>
****<span> (a. Teaching in the Scope of the Great Aspirations)</span><span>69</span>
****<span> (b. Teaching the Far-ranging Meaning)</span><span>72</span>
****<span> (c. Teaching the Great Meaning)</span><span>74</span>
*<span> Chapter Three</span><span>78</span>
**<span> Clarifying the Final Meaning</span><span>78</span>
***<span> 5. One Vehicle</span><span>78</span>
****<span> (''re Vehicles of Disciples and the Self-Enlightened'')</span><span>78</span>
****<span> (''re Arhats and Pratyekabuddhas'')</span><span>80</span>
****<span> ("Attended with Remainder" and "Not Final<br>Meaning")</span><span>83</span>
****<span> ("Final Meaning" and "One Vehicle")</span><span>89</span>
***<span> 6. The Boundless Noble Truths</span><span>95</span>
***<span> 7. The Tathāgatagarbha</span><span>96</span>
***<span> 8-9. The Dharmakāya and the Meaning of Voidness</span><span>98</span>
***<span> 10. The One Truth</span><span>100</span>
***<span> 11-12. The One Refuge and Wayward Stage</span><span>100</span>
***<span> 13. Intrinsic Purity of the Mind</span><span>104</span>
*<span> Chapter Four</span><span>107</span>
**<span> Entering the One Vehicle Path</span><span>107</span>
***<span> 14. The True Son of the Tathāgata</span><span>107</span>
***<span> 15. The Lion's Roar of Queen Śrīmālā</span><span>109</span>
*<span> Epilogue</span><span>111</span>
*<span> Appendix I. The Chinese Section Titles of Śrī-Mālā and Japanese<br> Diagram Analyses of Four Classical Commentaries</span><span>115</span>
*<span> Appendix II. Works Cited in Chi-tsang's Commentary</span><span>125</span>
*<span> Glossary</span><span>131</span>
*<span> Bibliography</span><span>133</span>
*<span> Index</span><span>139</span>
* <span> Introduction</span><span>v</span>
<br>
* <span> The Lion's Roar That is a Great Thousand Doses of the Sugata Essence by Ju<br>Mipham Namgyal</span><span>1</span>
** <span> Posing the Question</span><span>5</span>
** <span> Giving the Answer</span><span>5</span>
*** <span> The presentations of other traditions</span><span>6</span>
**** <span> The first reason</span><span>6</span>
**** <span> The second reason</span><span>6</span>
*** <span> Stating our own tradition</span><span>10</span>
**** <span> The first reason</span><span>10</span>
***** <span> The ordinary way</span><span>10</span>
***** <span> The extraordinary way</span><span>11</span>
**** <span> The second reason</span><span>17</span>
**** <span> The third reason</span><span>20</span>
*** <span> Dispensing with some mistaken positions</span><span>26</span>
**** <span> The element in being not empty being truly established</span><span>27</span>
**** <span> The element in being a cut-off empty condition</span><span>28</span>
**** <span> Wisdom in being impermanent being compounded</span><span>30</span>
<br>
* <span> A Thorough Commentary to the Lion's Roar That Is a Great Thousand Doses of<br>the Sugata Essence by Tony Duff</span><span>45</span>
** <span> Introduction</span><span>47</span>
*** ''The vocabulary of buddha nature–garbha, dhātu, gotra, potential, seed of a<br>buddha, sugata essence and tathāgata essence; the importance of the teaching on sugata essence''
** <span> The Text: Prefatory section</span><span>57</span>
*** ''The title; the prostration; the expression of worship''
** <span> The Text: Body of the text</span><span>62</span>
*** ''Introduction, the need to establish sugata essence using scripture and reasoning;<br>posing the question, giving the answer; the presentations of other traditions; <br>presenting the positions of early Tibetans; refuting the positions of early Tibetans; <br>the first reason; the second reason; stating our own tradition; the first reason; the ordinary way; the extraordinary way; the second reason; the third reason; <br>dispensing with some mistaken positions; dispensing with the view that the element being not empty is truly established; dispensing with the view that the element is a cut-off empty condition; dispensing with wisdom in being impermanent taken to be compounded''
** <span> The Text: Concluding section and colophons</span><span>156</span>
<br>
* <span> Texts Cited</span><span>169</span>
* <span> Glossary of Terms</span><span>173</span>
* <span> Supports for Study</span><span>193</span>
* <span> Tibetan Text</span><span>199</span>
* <span> Index</span><span>229</span>
Unpublished Work. No '''Table of Contents''' provided.
+
*<span> Chapter One: Introductory</span><span>1</span>
*<span> Chapter Two: On Cunda</span><span>15</span>
*<span> Chapter Three: On Grief</span><span>25</span>
*<span> Chapter Four: On Long Life</span><span>33</span>
*<span> Chapter Five: On the Adamantine Body</span><span>43</span>
*<span> Chapter Six: On the Virtue of the Name</span><span>49</span>
*<span> Chapter Seven: On the Four Aspects</span><span>51</span>
*<span> Chapter Eight: On the Four Dependables</span><span>75</span>
*<span> Chapter Nine: On Wrong and Right</span><span>89</span>
*<span> Chapter Ten: On the Four Truths</span><span>97</span>
*<span> Chapter Eleven: On the Four Inversions</span><span>99</span>
*<span> Chapter Twelve: On the Nature of the Tathagata</span><span>101</span>
*<span> Chapter Thirteen: On Letters</span><span>113</span>
*<span> Chapter Fourteen: On the Parable of the Birds</span><span>117</span>
*<span> Chapter Fifteen: On the Parable of the Moon</span><span>121</span>
*<span> Chapter Sixteen: On the Bodhisattva</span><span>125</span>
*<span> Chapter Seventeen: On the Questions Raised by the Crowd</span><span>139</span>
*<span> Chapter Eighteen: On Actual Illness</span><span>151</span>
*<span> Chapter Nineteen: On Holy Actions (a)</span><span>159</span>
*<span> Chapter Twenty: On Holy Actions (b)</span><span>177</span>
*<span> Chapter Twenty-One: On Pure Actions (a)</span><span>201</span>
*<span> Chapter Twenty-Two: On Pure Actions (b)</span><span>217</span>
*<span> Chapter Twenty-Three: On Pure Actions (c)</span><span>235</span>
*<span> Chapter Twenty-Four: On Pure Actions (d)</span><span>253</span>
*<span> Chapter Twenty-Five: On Pure Actions (e)</span><span>269</span>
*<span> Chapter Twenty-Six: On the Action of the Child</span><span>281</span>
*<span> Chapter Twenty-Seven: Bodhisattva Highly-Virtuous King (a)</span><span>283</span>
*<span> Chapter Twenty-Eight: Bodhisattva Highly-Virtuous King (b)</span><span>299</span>
*<span> Chapter Twenty-Nine: Bodhisattva Highly-Virtuous King (c)</span><span>311</span>
*<span> Chapter Thirty: Bodhisattva Highly-Virtuous King (d)</span><span>323</span>
*<span> Chapter Thirty-One: Bodhisattva Highly-Virtuous King (e)</span><span>337</span>
*<span> Chapter Thirty-Two: Bodhisattva Highly-Virtuous King (f)</span><span>351</span>
*<span> Chapter Thirty-Three: On Bodhisattva Lion’s Roar (a)</span><span>365</span>
*<span> Chapter Thirty-Four: On Bodhisattva Lion’s Roar (b)</span><span>381</span>
*<span> Chapter Thirty-Five: On Bodhisattva Lion’s Roar (c)</span><span>399</span>
*<span> Chapter Thirty-Six: On Bodhisattva Lion’s Roar (d)</span><span>407</span>
*<span> Chapter Thirty-Six: On Bodhisattva Lion’s Roar (d)</span><span>415</span>
*<span> Chapter Thirty-Seven: On Bodhisattva Lion’s Roar (e)</span><span>423</span>
*<span> Chapter Thirty-Eight: On Bodhisattva Lion’s Roar (f)</span><span>437</span>
*<span> Chapter Thirty-Nine: On Bodhisattva Lion’s Roar (g)</span><span>453</span>
*<span> Chapter Forty: On Bodhisattva Kasyapa (a)</span><span>469</span>
*<span> Chapter Forty-One: On Bodhisattva Kasyapa (b)</span><span>489</span>
*<span> Chapter Forty-Two: On Bodhisattva Kasyapa (c)</span><span>509</span>
*<span> Chapter Forty-Three: On Bodhisattva Kasyapa (d)</span><span>525</span>
*<span> Chapter Forty-Four: On Bodhisattva Kasyapa (e)</span><span>529</span>
*<span> Chapter Forty-Five: On Kaundinya (a)</span><span>547</span>
*<span> Chapter Forty-Six: On Kaundinya (b)</span><span>565</span>
*<span> ''Foreword by'' H. H. Dilgo Khyentse Rinpoche</span><span>''ix</span>
*<span> ''Foreword by'' Ve, Tulku Chökyi Nyima Rinpoche</span><span>''x''</span>
*<span> ''Translator's Preface''</span><span>xi</span>
*''Introductory Discourse''
**<span> by Ven. Tulku Urgyen Rinpoche</span><span>1</span>
*<span> ''Prologue''</span><span>15</span>
*<span> 1. The Natural Bardo of This Life</span><span>19</span>
*<span> 2. The Painful Bardo of Dying</span><span>27</span>
*<span> 3.The Luminous Bardo of Dharmata</span><span>45</span>
*<span> 4. The Karmic Bardo of Becoming</span><span>65</span>
*<span> ''Epilogue''</span><span>83</span>
*<span> ''Translator's Afterword''</span><span>85</span>
*<span> ''Appendix: The Dzogchen Tantras''</span><span>87</span>
*<span> ''Glossary''</span><span>93</span>
*<span> ''The Final Words of Tsele Natsok Rangdrol''</span><span>129</span>
+
* <span> Foreword by Jigme Khyentse Rinpoche </span><span> xi </span>
* <span> Series Introduction </span><span> xv </span>
* <span> Translators' Introduction </span><span> xxi </span>
* <span> A Caution for Readers </span><span> xxix </span>
* <span> Part One: The Natural Openness and Freedom of the Mind </span><span> 1 </span>
* <span> Part Two: The Light of Wisdom: A Commentary on The Great Perfection Tantra, The Natural Openness and Freedom of the Mind from the Mind Essence of the Lotus Dakini </span><span> 25 </span>
* <span> Part Three: A Key for Opening the Treasury of Instructions of the Three Lineages: A Structural Analysis of The Great Perfection Tantra, The Natural Openness and Freedom of the Mind </span><span> 189 </span>
* <span> Notes </span><span> 201 </span>
* <span> Glossary </span><span> 207 </span>
* <span> Texts Cited in Khangsar Tenpa'i Wangchuk's Commentary </span><span> 209 </span>
* <span> Bibliography </span><span> 211 </span>
* <span> The Padmakara Translation Group Translations into English </span><span> 213 </span>
* <span> Khangsar Tenpa'i Wangchuk's Collected Works </span><span> 217 </span>
* <span> Index </span><span> 219 </span>
+
* <span> A Message on the Publication of the English Tripiṭaka, ''NUMATA Yehan''</span><span>v</span>
* <span> Editorial Foreword, ''MAYEDA Sengaku''</span><span>vii</span>
* <span> Publisher’s Foreword, ''A. Charles Muller''</span><span>ix</span>
* <span> Translator’s Introduction, ''Mark L. Blum''</span><span>xiii</span>
* The Nirvana Sutra, Volume I
* Fascicle I
** <span> Chapter One. Longevity: Part 1</span><span>3</span>
* Fascicle II
** <span> Chapter One. Longevity: Part 2</span><span>31</span>
* Fascicle III
** <span> Chapter One. Longevity: Part 3</span><span>69</span>
** <span> Chapter Two. The Adamantine Body</span><span>91</span>
** <span> Chapter Three. The Virtues of the Name</span><span>103</span>
* Fascicle IV
** <span> Chapter Four. The Nature of the Tathāgata: Part 1</span><span>107</span>
* Fascicle V
** <span> Chapter Four. The Nature of the Tathāgata: Part 2</span><span>135</span>
* Fascicle VI
** <span> Chapter Four. The Nature of the Tathāgata: Part 3</span><span>169</span>
* Fascicle VII
** <span> Chapter Four. The Nature of the Tathāgata: Part 4</span><span>201</span>
*** <span> [The Four Inversions]</span><span>224</span>
*** <span> [The Five Parables on Buddha-nature]</span><span>226</span>
* Fascicle VIII
** <span> Chapter Four. The Nature of the Tathāgata: Part 5</span><span>235</span>
*** <span> [The Garland of Letters]</span><span>253</span>
* Fascicle IX
** <span> Chapter Four. The Nature of the Tathāgata: Part 6</span><span>271</span>
* Fascicle X
** <span> Chapter Four. The Nature of the Tathāgata: Part 7</span><span>305</span>
** <span> Chapter Five. The Query of the Entire Assembly</span><span>313</span>
* <span> Notes</span><span>339</span>
* <span> Glossary</span><span>365</span>
* <span> Bibliography</span><span>375</span>
* <span> Index</span><span>383</span>
* <span> A List of the Volumes of the BDK English Tripiṭaka (First Series)</span><span>425</span>
+
*<span> Acknowledgements</span><span>i</span>
*<span> Abbreviations</span><span>vi</span><br><br>
*<span> Introduction</span><span>1</span><br><br>
<center>'''PART ONE:'''</center>
<center>'''The ''Tathāgatagarbha'' in Relation to Other Mahāyāna Teachings'''</center>
*<span> Chapter One: The Nature of the ''Tathāgatagarbha''</span><span>14</span>
*<span> Chapter Two: ''Tathāgatagarbha'' and the Two Mahāyāna Traditions</span><span>47</span><br><br>
<center>'''PART TWO:'''</center>
<center>'''An Analysis of the ''Anūnatvāpūrṇatvanirdeśa-parivarta'' (''AAN'')'''</center>
*<span> Chapter Three: The ''Anūnatvāpūrṇatvanirdeśa-parivarta''</span><span>70</span>
*<span> Chapter Four: The Main Themes and a Structural Analysis of the ''AAN''</span><span>88</span>
*<span> Chapter Five: The Notion of "No Increase and No Decrease" in Mahāyāna<br> Scriptures</span><span>122</span><br><br>
<center>'''PART THREE:'''</center>
<center>'''The ''AAN'' and Other ''Tathāgatagarbha'' Sūtras'''</center>
*<span> Chapter Six: The ''AAN'' and the ''Tathāgatagarbhasūtra''</span><span>142</span>
*<span> Chapter Seven: The ''AAN'' and the ''Śrīmālāsiṃhanādasūtra''</span><span>153</span>
*<span> Chapter Eight: The ''AAN'' and the ''Aṅgulimālyasūtra''</span><span>161</span>
*<span> Chapter Nine: The ''AAN'' and the ''Mahāparinirvāṇasūtra''</span><span>168</span>
*<span> Chapter Ten: Other ''Sūtras'' on the ''Tathāgatagarbha'' Teaching</span><span>176</span>
*<span> Chapter Eleven: The Problems of Dating the ''Sūtras''</span><span>180</span><br><br>
<center>'''PART FOUR:'''</center>
<center>'''The ''AAN'' and Other ''Tathāgatagarbha'' Treatises'''</center>
*<span> Chapter Twelve: The ''AAN'' and the ''Ratnagotravibhāga''</span><span>185</span>
*<span> Chapter Thirteen: The ''AAN'' and the ''Dasheng fajie wuchabie lun''</span><span>202</span>
*<span> Chapter Fourteen: The ''AAN'' and the ''Dasheng qixin lun''</span><span>209</span>
*<span> Chapter Fifteen: The ''AAN'' and the ''Foxing lun''</span><span>239</span>
*<span> Conclusion</span><span>255</span><br><br>
<center>'''APPENDICES:'''</center>
*<span> Appendix I: English translation of the ''Foshuo buzeng bujian jing''</span><span>264</span>
*<span> Appendix II: Bodhiruci, the Translator of the ''AAN''</span><span>282</span>
*<span> Bibliography</span><span>306</span>
SECTION ONE: THE TRANSLATIONS
*<span> List of Illustrations</span><span>xv</span>
*<span> Foreword by Shenpen Dawa Rinpoche</span><span>xxv</span>
*<span> Preface to the Second Edition</span><span>xxxii</span>
*<span> Credits for Illustrations and Maps</span><span>xxxiii</span>
*<span> Technical Note</span><span>xxxv</span>
*<span> Guide to Pronunciation</span><span>xxxvii</span>
*<span> Abbreviations for Section One</span><span>xli</span>
BOOK ONE: FUNDAMENTALS OF THE NYINGMA SCHOOL OF TIBETAN BUDDHISM
*<span> Detailed Contents of Book One</span><span>3</span>
*<span> Translator’s Introduction</span><span>11</span>
THE TEXT
*<span> Verses of Invocation</span><span>45</span>
*<span> Introduction</span><span>47</span>
PART ONE: DOCTRINES OF SAṂSĀRA AND NIRVĀNA
*<span> 1 The Essence and Defmition of Dharma</span><span>51</span>
*<span> 2 Doctrines of Saṃsāra</span><span>54</span>
*<span> 3 Doctrines of Nirvāṇa</span><span>70</span>
*<span> 4 Transmitted Precepts</span><span>73</span>
*<span> 5 Treatises</span><span>88</span>
*<span> 6 Quantitative Treatises</span><span>97</span>
*<span> 7 Treatises of Inner Science</span><span>108</span>
PART TWO: THE NATURE OF THE TEACHER ENDOWED
WITH THE BUDDHA-BODIES
*<span> Introduction</span><span>113</span>
*<span> 1 Samantabhadra, the Buddha-body of Reality</span><span>115</span>
*<span> 2 Vajradhara, the Emanation of Samantabhadra</span><span>120</span>
*<span> 3 The Two Buddha-bodies of Form</span><span>123</span>
*<span> 4 The Five Buddha-bodies and Five Pristine Cognitions</span><span>139</span>
*<span> 5 Distinctive Attributes of the Buddha-bodies and Pristine Cognitions </span><span>144</span>
PART THREE: CAUSAL VEHICLES OF DIALECTICS
*<span> Introduction</span><span>151</span>
*<span> 1 The Three Promulgations of the Doctrinal Wheel</span><span>153</span>
*<span> 2 The Lesser Vehicle</span><span>156</span>
*<span> 3 The Greater Vehicle</span><span>160</span>
*<span> 4 The Superiority of Great Madhyamaka to Mind Only</span><span>178</span>
*<span> 5 The Provisional and Definitive Meaning of the Transmitted Precepts</span><span>187</span>
*<span> 6 The Enlightened or Buddha Family</span><span>191</span>
*<span> 7 The Two Truths According to Great Madhyamaka</span><span>206</span>
*<span> 8 Key to the Appraisal of Causal Vehicle Texts</span><span>217</span>
*<span> 9 A Recapitulation of the Causal Vehicles</span><span>223</span>
PART FOUR: RESULTANT VEHICLES OF SECRET MANTRA
*<span> Introduction</span><span>241</span>
*<span> 1 The Superiority of Secret Mantra</span><span>243</span>
*<span> 2 The Essence and Defmition of Secret Mantra</span><span>257</span>
*<span> 3 The Three Continua of Ground, Path and Result</span><span>263</span>
*<span> 4 The Four Tantrapiṭaka</span><span>268</span>
*<span> 5 Mahāyoga</span><span>275</span>
*<span> 6 Anuyoga</span><span>284</span>
*<span> 7 Key to the Appraisal of Secret Mantra Texts</span><span>290</span>
*<span> 8 The Superiority of Atiyoga, the Great Perfection</span><span>294</span>
*<span> 9 The Definition of Atiyoga</span><span>311</span>
*<span> 10 The Divisions of Atiyoga</span><span>319</span>
*<span> 11 A Recapitulation of the Resultant Vehicles</span><span>346</span>
CONCLUSION
*<span> 1 Concluding Remarks</span><span>375</span>
*<span> 2 Dedicatory Verses</span><span>376</span>
*<span> 3 Colophon</span><span>378</span>
BOOK TWO: HISTORY OF THE NYINGMA SCHOOL OF TIBETAN BUDDHISM
*<span> Detailed Contents of Book Two</span><span>383</span>
*<span> Translators’ Introduction</span><span>393</span>
THE TEXT
*<span> Verses of Invocation</span><span>403</span>
PART ONE: THE ORIGIN OF THE PRECIOUS TEACHING OF THE CONQUEROR IN THIS WORLD
*<span> Introduction</span><span>409</span>
*<span> 1 The Coming of Buddha, Teacher of the Doctrine</span><span>411</span>
*<span> 2 The Collecting of Transmitted Precepts by Councils</span><span>428</span>
*<span> 3 The Patriarchs of the Teaching</span><span>432</span>
*<span> 4 The Preservation of the Teaching and Spread of the Greater Vehicle</span><span>440</span>
PART TWO: THE RISE OF THE PRECIOUS TEACHING OF SECRET<br>MANTRA
*<span> Introduction</span><span>445</span>
*<span> 1 The Turning of the Secret Mantra Wheel</span><span>447</span>
*<span> 2 The Collecting of Transmitted Precepts by Different Compilers</span><span>451</span>
*<span> 3 The Emergence of this Teaching in the Human World</span><span>452</span>
*<span> 4 The Lineage of Mahāyoga, the Class of Tantras</span><span>458</span>
*<span> 5 The Lineage of Mahāyoga, the Class of Means for Attainment</span><span>475</span>
*<span> 6 The Lineage of Anuyoga, the Perfection Stage</span><span>485</span>
*<span> 7 The Lineage of Atiyoga, the Great Perfection</span><span>490</span>
*<span> 8 Concluding Remarks</span><span>502</span>
PART THREE: THE ORIGIN OF THE CONQUEROR’S TEACHING IN TIBET
*<span> Introduction</span><span>507</span>
*<span> 1 The Three Ancestral Religious Kings</span><span>510</span>
*<span> 2 The Decline and Expansion of the Doctrine during the Intermediate Period</span><span>523</span>
*<span> 3 The Revival and Later Expansion of the Teaching</span><span>524</span>
PART FOUR: THE DEVELOPMENT OF THE THREE INNER CLASSES OF TANTRA IN TIBET
*<span> Introduction</span><span>531</span>
*<span> 1 Mahāyoga and Anuyoga</span><span>533</span>
*<span> 2 The Mental and Spatial Classes of Atiyoga</span><span>538</span>
*<span> 3 The Esoteric Instructional Class of Atiyoga, the Innermost Spirituality</span><span> 554</span>
*<span> 4 Longcen Rapjampa</span><span>575</span>
PART FIVE: THE DISTANT LINEAGE OF TRANSMITTED PRECEPTS
*<span> Introduction</span><span>599</span>
*<span> 1 The Lineage of Nyak</span><span>601</span>
*<span> 2 The Lineage of Nup</span><span>607</span>
*<span> 3 The Lineage of the Zur Family</span><span>617</span>
*<span> 4 Biographies of the Rong Tradition</span><span>650</span>
*<span> 5 Dotokpa’s Lineage of the Zur Tradition</span><span>685</span>
*<span> 6 Biographies of the Kham Tradition</span><span>688</span>
*<span> 7 Miscellaneous Lineages of the Zur and Kham Traditions</span><span>700</span>
*<span> 8 Rongzom Chöki Zangpo</span><span>703</span>
*<span> 9 The Traditions of Vajrakīla</span><span>710</span>
*<span> 10 The Lineages of the Empowerment of the Sūtra which Gathers All<br> Intentions</span><span>717</span>
*<span> 11 Later Lineages of the Transmitted Precepts</span><span>733</span>
PART SIX: THE CLOSE LINEAGES OF THE TREASURES
*<span> 1 The Nature, Purpose and Kinds of Treasure</span><span>743</span>
*<span> 2 Biographies of the Treasure-finders</span><span>750</span>
*<span> 3 Sangye Lama</span><span>751</span>
*<span> 4 Trapa Ngönshe</span><span>753</span>
*<span> 5 Nyang-rel Nyima Özer</span><span>755</span>
*<span> 6 Guru Chöki Wangcuk</span><span>760</span>
*<span> 7 Como Menmo</span><span>771</span>
*<span> 8 Orygen Lingpa</span><span>775</span>
*<span> 9 Ngödrup Gyeltsen or Rikdzin Gödemcen</span><span>780</span>
*<span> 10 Sangye Lingpa</span><span>784</span>
*<span> 11 Dorje Lingpa</span><span>789</span>
*<span> 12 Ratna Lingpa</span><span>793</span>
*<span> 13 Pema Lingpa</span><span>796</span>
*<span> 14 Karma Lingpa</span><span>800</span>
*<span> 15 Thangtong Gyelpo</span><span>802</span>
*<span> 16 Ngari Pancen Pema Wangyel</span><span>805</span>
*<span> 17 Rikdzin Jatsön Nyingpo</span><span>809</span>
*<span> 18 Rikdzin Düdül Dorje</span><span>813</span>
*<span> 19 Lhatsün Namka Jikme</span><span>818</span>
*<span> 20 The Fifth Dalai Lama</span><span>821</span>
*<span> 21 Rikdzin Terdak Lingpa, the Great Treasure-finder of Mindröling</span><span>825</span>
*<span> 22 Jikme Lingpa</span><span>835</span>
*<span> 23 Chogyur Decen Lingpa</span><span>841</span>
*<span> 24 Jamyang Khyentse Wangpo</span><span>849</span>
*<span> 25 Jamgön Kongtrül Lodrö Thaye</span><span>859</span>
*<span> 26 Mipham Jamyang Namgyel Gyamtso</span><span>869</span>
*<span> Conclusion</span><span>881</span>
PART SEVEN: A RECTIFICATION OF MISCONCEPTIONS CONCERNING THE NYINGMA SCHOOL
* <span> 1 General Reply to Criticisms of the Nyingmapa Tantras</span><span>887</span>
* <span> 2 On the View of the Great Perfection</span><span>896</span>
* <span> 3 Response to Critics of the Sūtra which Gathers All Intentions</span><span>911</span>
* <span> 4 Response to Critics of the Root Tantra of the Secret Nucleus</span><span>914</span>
* <span> 5 The Continuity of the Nyingmapa Tradition and its Impact on the<br> Other Schools</span><span>918</span>
* <span> 6 On the Validity of the Treasures</span><span>927</span>
* <span> 7 The Shortcomings of Refutation and Proof</span><span>929</span>
* <span> 8 On The Prophecies Found in the Treasures</span><span>934</span>
* <span> 9 The Relationship between the Nyingmapa and Pönpo Traditions</span><span>936</span>
* <span> 10 On the "Bad Luck of the Nyingmapa"</span><span>938</span>
PART EIGHT: THE CHRONOLOGY OF THE DOCTRINE
* <span> 1 Duration of the Doctrine</span><span>943</span>
* <span> 2 A Chronology of the Buddha’s Life</span><span>946</span>
* <span> 3 From the Buddha’s Final Nirvāṇa until the Beginning of the First Tibetan<br> Sexagenary Cycle</span><span>948</span>
* <span> 4 From the Beginning of the First Sexagenary Cycle to the Present</span><span>951</span>
* <span> 5 Some Prophecies</span><span>960</span>
CLOSING STATEMENTS
* <span> 1 Primary Sources</span><span>965</span>
* <span> 2 Concluding Benedictions</span><span>967</span>
* <span> 3 Colophon</span><span>972</span>
SECTION TWO: REFERENCE MATERIAL
* <span> Contents</span><span>v</span>
* <span> Introduction</span><span>vii</span>
* <span> Guide to Pronunciation</span><span>xi</span>
* <span> Abbreviations for Section Two</span><span>xv</span>
NOTES
* <span> 1 Fundamentals</span><span>3</span>
* <span> 2 History</span><span>27</span>
GLOSSARY OF ENUMERATIONS
* <span> Introduction</span><span>103</span>
* <span> Glossary of Enumerations</span><span>105</span>
BIBLIOGRAPHY
* <span> Introduction</span><span>191</span>
Part One: Works Cited by the Author
* <span> Works Cited by the Author</span><span>199</span>
Part Two: Works Referred to by the Translators
* <span> 1 Indic Texts</span><span>293</span>
* <span> 2 Tibetan Texts</span><span>297</span>
* <span> 3 Secondary Literature</span><span>301</span>
* <span> 4 Addenda to the Bibliography</span><span>316</span>
ARTIFACTS AND MATERIAL TREASURES
* <span> Introduction</span><span>320</span>
* <span> Artifacts and Material Treasures</span><span>321</span>
INDEX OF TECHNICAL TERMS
* <span> Introduction</span><span>331</span>
* <span> Index of Technical Terms</span><span>333</span>
INDEX OF PERSONAL NAMES
* <span> Introduction</span><span>391</span>
* <span> Index of Personal Names</span><span>393</span>
INDEX OF LOCATIONS
* <span> Introduction</span><span>453</span>
* <span> Index of Locations</span><span>455</span>
MAPS
* <span> Introduction</span><span>489</span>
* <span> 1 Buddhist India and Adjacent Regions</span><span>490</span>
* <span> 2 North-Central India</span><span>492</span>
* <span> 3 Tibet</span><span>494</span>
* <span> 4 Western Tibet and Nepal</span><span>496</span>
* <span> 5 North-Central Tibet</span><span>498</span>
* <span> 6 South-Central Tibet and Bhutan</span><span>500</span>
* <span> 7 North-West Kham</span><span>502</span>
* <span> 8 South-West Kham</span><span>506</span>
* <span> 9 Amdo</span><span>508</span>
* <span> 10 North-East Kham</span><span>510</span>
* <span> 11 South-East Kham</span><span>512</span>
<center>Part I : Explanations by the Author</center>
*<span> Important Background</span><span>1</span>
*<span> Other Emptiness, Wisdom, and the Tathagatagarbha Teaching</span><span>19</span>
*<span> Topics of Other Emptiness</span><span>23</span>
*<span> History of Other Emptiness</span><span>57</span>
*<span> The Four Turnings of the Wheel of Dharma</span><span>59</span>
*<span> Wisdom is the Key Point</span><span>77</span>
*<span> Differing Opinions Over the Two Ways to Access Wisdom</span><span>95</span>
*<span> Terminology</span><span>101</span>
*<span> Two Types of Emptiness and Two Truths</span><span>117</span>
*<span> The Practise of Other Emptiness</span><span>139</span>
<center>Part 2: Explanations by Dolpopa</center>
*<span> The Chapter on Tathāgatagarbha from ''Mountain Dharma: An Ocean of Definitive Meaning''</span><span>143</span>
<center>Part 3: Explanations by Khenpo Tsultrim Gyatso</center>
*<span> ''A Brief Discussion of The Rise of the Other Emptiness Middle Way Called "The Music of Talk on the Definitive Meaning"''</span><span>155</span>
*<span> The View of Other Emptiness Introduced</span><span>165</span>
*<span> Supporting Scripture for the View of Other Emptiness</span><span>175</span>
*<span> Key Points in the View of Other Emptiness</span><span>179</span>
<center>Part 4: Explanations by Jamgon Kongtrul the Great</center>
*<span> The Introductory Section from: ''A Complete Commentary to the Great Vehicle Treatise<br>The Highest Continuum which Connects to Heart Meaning using the Explanation System of<br>the Path of Direct Perception, Called "The Lion 's Roar of the Non-Regressing"''</span><span>191</span>
*<span> The Section from: ''The Treasury which is an Encyclopedia of Knowledge'' on Thorough Ascertainments of Provisional and Definitive Within the Three Wheels, and of the Two Truths</span><span>211</span>
*<span> The Practice Section from: ''Instructions for Practising the View of the Other Emptiness<br>Great Middle Way, "Light Rays of Stainless Vajra Moon"''</span><span>255</span>
*<span> Texts Cited</span><span>265</span>
*<span> Glossary of Terms</span><span>275</span>
*<span> Supports for Study</span><span>305</span>
*<span> Index</span><span>311</span>
* <span> Acknowledgments </span><span>vii</span>
* <span> Introduction </span><span>1</span>
* The Philosophical Grounds and Literary History of Zhentong
** ''Klaus-Dieter Mathes and Michael R. Sheehy''
* CHAPTER 1
* <span> ''*Bodhigarbha'': Preliminary Notes on an Early Dzokchen Family of Buddha-Nature Concepts </span><span>29</span>
** ''David Higgins''
* CHAPTER 2
* <span> On the Inclusion of Chomden Rikpai Raldri in Transmission Lineages of<br>Zhentong</span><span>53</span>
** ''Tsering Wangchuk''
* CHAPTER 3
* <span> The Dharma of the Perfect Eon: Dolpopa Sherab Gyaltsen's Hermeneutics of Time<br>and the Jonang Doxography of Zhentong Madhyamaka </span><span>65</span>
** ''Michael R. Sheehy''
* CHAPTER 4
* <span> Buddha-Nature in Garungpa Lhai Gyaltsen's ''Lamp That Illuminates the Expanse of Reality'' and among Tibetan Intellectuals </span><span>95</span>
** ''Dorje Nyingcha''
* CHAPTER 5
* <span> Zhentong Views in the Karma Kagyu Order </span><span>115</span>
** ''Klaus-Dieter Mathes''
* CHAPTER 6
* <span> Buddha-Nature: "Natural Awareness Endowed with Buddha Qualities" as<br>Expounded by Zhamar Kacho Wangpo </span><span>145</span>
** ''Martina Draszczyk''
* CHAPTER 7
* <span> "There Are No Dharmas Apart from the Dharma-Sphere": Shakya Chokden's Interpretation of the Dharma-Sphere </span><span>171</span>
** ''Yaroslav Komarovski''
* CHAPTER 8
* <span> Tāranātha's ''Twenty-One Differences with Regard to the Profound Meaning'': Comparing<br>the Views of the Two Zhentong Masters Dolpopa and Shakya Chokden </span><span>197</span>
** ''Klaus-Dieter Mathes''
* CHAPTER 9
* <span> Zhentong Traces in the Nyingma Tradition: Two Texts from Mindroling</span><span>235</span>
** ''Matthew T. Kapstein''
* CHAPTER 10
* <span> Zhentong as Yogācāra: Mipam's Madhyamaka Synthesis </span><span>257</span>
** ''Douglas Duckworth''
* CHAPTER 11
* <span> Where Buddhas and Siddhas Meet: Mipam's Yuganaddhavāda Philosophy </span><span>273</span>
** ''Dorji Wangchuk''
* CHAPTER 12
* <span> Along the Middle Path in the Quest for Wisdom: The Great Madhyamaka in<br>Rime Discourses </span><span>323</span>
** ''Marc-Henri Deroche''
* CHAPTER 13
* <span> The Zhentong Lion Roars: Dzamtang Khenpo Lodro Drakpa and the Jonang<br>Scholastic Renaissance </span><span>351</span>
** ''Michael R. Sheehy''
* <span> Contributors </span><span>379</span>
* <span> Index </span><span>383</span>
* <span> ''Contents''</span><span>5</span>
* <span> ''Prologue''</span><span>8</span>
* <span> Section One: Understanding the rDzogs chen Distinctions </span><span>17</span>
* <span> Part I Background</span><span>18</span>
** <span> 1 Introduction: the Distinctions as a Window on Classical rDzogs chen</span><span>18</span>
*** <span> 1. Two Principal Distinctions: ''Sems''/''Ye shes'' and ''Kun gzhi''/''Chos sku''</span><span>18</span>
*** <span> 2. The Place of the Distinctions in Classical rNying ma Soteriology</span><span>24</span>
*** <span> 3. The Disclosive Paradigm</span><span>27</span>
*** <span> 4. On the Obscure Origins of the sNying thig System</span><span>30</span>
*** <span> 5. The Lives and Works of Four Major rDzogs chen Figures</span><span>35</span>
**** <span> 5.1 Vimalamitra</span><span>35</span>
**** <span> 5.2 gNyags Jñānakumāra</span><span>37</span>
**** <span> 5.3 gNubs chen Sangs rgyas ye shes</span><span>40</span>
**** <span> 5.4 Klong chen rab ’byams</span><span>43</span>
*** <span> 6. Previous Studies and Scope of Present Work </span><span>53</span>
* <span> Part II The Problem of Knowledge: The ''Sems''/''Ye shes'' Distinction</span><span>57</span>
** <span> 2 The Nature and Scope of the Mind/Primordial Knowing Distinction</span><span>57</span>
*** <span> 1. The Scope of the Distinction</span><span>57</span>
*** <span> 2. The rDzogs chen sNying thig Analysis of Mind (''sems'')</span><span>66</span>
**** <span> 2.1 Dualism</span><span>67</span>
**** <span> 2.2 Ignorance</span><span>69</span>
**** <span> 2.3 Reification</span><span>74</span>
*** <span> 3. The rDzogs chen sNying thig Analysis of ''Ye shes'' and<br> Related Concepts</span><span>78</span>
***** <span> 3.1 rDzogs chen Intepretations of ''Sems nyid''</span><span>79</span>
***** <span> 3.2 rDzogs chen Interpretation of ''Rig pa'' and ''Rang rig''</span><span>86</span>
***** <span> 3.3 rDzogs chen Interpretation of ''Ye shes''</span><span>99</span>
*** <span> 4. Concluding Remarks: Reframing the Two Truths</span><span>111</span>
** <span> 3 Classical Justifications of the Mind/Primordial Knowing Distinction</span><span>120</span>
*** <span> 1. Why the Distinction? </span><span>120</span>
*** <span> 2. Some Consequences of Not Distinguishing Mind and Primordial<br> Knowing</span><span>123</span>
*** <span> 3. Criticisms of the Cessation of ''Jñāna'' Doctrine</span><span>127</span>
*** <span> 4. Clarifications and Transcendental Arguments</span><span>133</span>
* <span> Part III The Problem of the Ground: The ''Kun gzhi''/''Chos sku'' Distinction</span><span>140</span>
** <span> 4 The Ground in Early rDzogs chen (8th to 11th c.) </span><span>140</span>
*** <span> 1. Background </span><span>140</span>
*** <span> 2. Two Dimensions of the Ground Problem </span><span>142</span>
*** <span> 3. The Yogācāra Model: Scope and Limitations </span><span>147</span>
*** <span> 4. Toward a Primordially Unaffected Ground of Consciousnesss </span><span>150</span>
**** <span> Ye shes sde’s Eighth Century Synthesis of Yogācāra and<br>Tathāgatagarbha Views </span><span>160</span>
*** <span> 5. Conceptual History of the Ground in Early rDzogs chen </span><span>163</span>
**** <span> 5.1 Soteriological Context of the Ground </span><span>163</span>
**** <span> 5.2 A Typology of the Ground in early rDzogs chen </span><span>163</span>
***** <span> (a) Ground as the Nature of Mind (''sems nyid'', ''ye shes'', ''rig pa'') </span><span>168</span>
***** <span> (b) Ground as the Nature of Reality (''de bzhin nyid'', ''de kho na<br> nyid'', ''chos nyid'')</span><span>170</span>
***** <span> (c) Ground as Buddha Nature (''bde gshegs snying po'', ''byang<br> chub snying po'') </span><span>173</span>
** <span> 5 Distinguishing the sNying thig Ground of Freedom (''grol gzhi'')</span><span>183</span>
*** <span> 1. Stages of Differentiating the Sūtric and rDzogs chen Grounds </span><span>183</span>
**** <span> 1.1 ''Identity'': Ground as Common Source of Saṃsāra and Nirvāṇa </span><span>185</span>
**** <span> 1.2 ''Divergence'': Conflicting Interpretations of ''Kun Gzhi''</span><span>189</span>
**** <span> 1.3 ''Difference'': Clearly Distinguishing the Grounds </span><span>192</span>
*** <span> 2. A Central Problem: Does Errancy Exist in The Ground? </span><span>198</span>
**** <span> 2.1 The Response of gNyags Jñānakumāra (8th Century) </span><span>199</span>
**** <span> 2.2 The Response of Rog Bande Shes rab ’od (12th Century) </span><span>201</span>
**** <span> 2.3 The Response of Klong chen rab ’byams pa (14th Century) </span><span>203</span>
*** <span> 3. The sNying thig Primordial Ground and its Critics</span><span>206</span>
**** <span> 3.1 The Abiding versus Metaphysical Grounds</span><span>207</span>
**** <span> 3.2 Mi bskyod rdo rje’s Critique and rNying ma Responses</span><span>213</span>
*** <span> 4. Concluding Remarks: The rDzogs chen Idea of Freedom</span><span>217</span>
* <span> Part IV The Problem of the Path: Implications of the ''Sems''/''Ye shes''<br>Distinction</span><span>222</span>
** <span> 6 rNying ma Path Hermeneutics and the Problem of Reconciliation </span><span>222</span>
*** <span> 1. Overview: Bridging the Vehicles</span><span>226</span>
*** <span> 2. The Problem of Gradualism in rNying ma Perspective</span><span>229</span>
*** <span> 3. Nature and Scope of the Reconciliation Problem</span><span>231</span>
**** <span> 3.1 The Exegetical Dimension: Doctrinal Synthesis and Narrative<br> Unity</span><span>251</span>
***** <span> Comparison with gSar ma Path Summaries of Atiśa,<br> sGam po pa, Tsong kha pa</span><span>257</span>
**** <span> 3.2 The Hermeneutical Dimension: Intemalizing the Path</span><span>245</span>
*** <span> 4. rNying ma Soteriological Schemes: From Soteriology to<br> Aletheiology</span><span>249</span>
**** <span> 4.1 The Path as Emancipation Process and Clearing Process</span><span>249</span>
**** <span> 4.2 Yon tan rgya mtsho on Disciplines (''sdom'') as Stages of<br> Refinement</span><span>255</span>
** <span> 7 rDzogs chen Transformations of the Path </span><span>255</span>
*** <span> 1. The rDzogs chen Path Without Progression<br> (''bgrod du med pa'i lam'')</span><span>255</span>
*** <span> 2. Where the Ladder Ends: A Path Beyond Its Representations </span><span>264</span>
* <span> Section Two: Tibetan Texts and Translations</span><span>267</span>
** <span> 1. Klong chen pa’s ''Sems dang ye shes kyi dris lan''</span><span>268</span>
*** <span> 1.1 Introductory Remarks</span><span>268</span>
*** <span> 1.2 Translation: ''A Reply to Questions Concerning Mind and<br> Primordial Knowing''</span><span>269</span>
*** <span> 1.3 Sources and Conventions Used in Preparing Critical Edition</span><span>289</span>
*** <span> 1.4 A Critical Edition of ''Sems dang ye shes kyi dris lan''</span><span>290</span>
** <span> 2. Klong chen pa’s ''Theg mchog mdzod'' (excerpts)</span><span>500</span>
*** <span> 2.1 Introductory Remarks</span><span>500</span>
*** <span> 2.2 Translation: ''Treasury of the Supreme Vehicle'' (excerpts)</span><span>501</span>
*** <span> 2.3 Sources and Conventions Used in Preparing Edited Text</span><span>515</span>
*** <span> 2.4 Edited Text of ''Theg mchog mdzod'' XIV (excerpts)</span><span>516</span>
** <span> 3. ’Jigs med gling pa’s ''Yon tan mdzod'' XII.9-13 with Yon tan rgya mtsho’s<br> Commentary</span><span>527</span>
*** <span> 3.1 Introductory Remarks</span><span>527</span>
*** <span> 3.2 Translation: ''Treasury of Qualities'' XII.9-23 with Commentary<br> (excerpts)</span><span>527</span>
*** <span> 3.3 Sources and Conventions Used in Preparing Edited Text</span><span>555</span>
*** <span> 3.4 Edited Text of ''Yon tan mdzod'' XII.9-13 and Commentary</span><span>555</span>
* <span> ''Bibliography and Abbreviations''</span><span>541</span>
* <span> ''Index''</span><span>560</span>
*<span> Introduction</span><span>1</span>
*<span> A. The teaching of the Buddha</span><span>5</span>
**<span> AA. The Buddha (ca. 560-480 B.C.E.)</span><span>5</span>
**<span> AB. The proclamation of the Buddha</span><span>5</span>
***<span> ABA. The sermon of Benares (Dharmacakrapravartanasūtra)</span><span>6</span>
***<span> ABB. The Buddhist path of liberation</span><span>8</span>
****<span> ABB.1. From the "Kandaraka Sutta" (Majjhima Nikāya 51)</span><span>8</span>
**<span> AC. Questions which the Buddha did not answer</span><span>10</span>
***<span> ACA. Ānanda [Saṃyutta Nikāya 44, 10]</span><span>10</span>
***<span> ACB. The Sūtra of Vatsagotra and the Fire (Aggivacchagottasuttanta)<br> [Majjhimanikāya Sutta 72]</span><span>11</span>
***<span> ACC. The Sūtra of the Bearer of the Burden (Bhārahārasūtra)</span><span>15</span>
**<span> AD. The tenet of dependent origination</span><span>16</span>
***<span> ADA. The Account of Enlightenment (Bodhikathā; Mahāvagga I, 1)</span><span>17</span>
***<span> ADB. The Great Sūtra of the Foundations of Origination<br> (Mahānidānsuttanta; Dıghanikāya XV)</span><span>18</span>
***<span> ADC. The Sūtra of Dependent Origination (Pratītyasamutpādasūtra)</span><span>24</span>
***<span> ADD. From Vasubandhu’s "Commentary to the Sūtra of Dependent<br> Origination" (Pratītyasamutpādavyākhyā)</span><span>26</span>
***<span> ADE. The Sūtra of the young Rice plant (Śālistambasūtra)</span><span>29</span>
*<span> B. The Dogmatics (Abhidharma) of the Hīnayāna</span><span>36</span>
**<span> BA. The rise of the Buddhist Schools</span><span>36</span>
**<span> BB. The principal philosophical doctrines of the Sarvāstivāda</span><span>37</span>
***<span> BBA. The principal philosophical thoughts</span><span>37</span>
****<span> BBA.1. The denial of a soul, of a self</span><span>37</span>
*****<span> BBA.1.1. From "The Questions of Menandros"(Milindapañhā)</span><span>39</span>
*****<span> BBA.1.2. Vasubandhu the Younger (ca. 400-480 C.E.)</span><span>46</span>
******<span> BBA.1.2.1. A soul does not exist (Abhidharmakośa III,<br> v. 18-24)</span><span>47</span>
******<span> BBA.1.2.2. From "Refutation of the Person" <br> (Pudgalapratiṣedhaprakaraṇa)</span><span>52</span>
****<span> BBA.2. General views associated with the doctrine of<br> the denial of a soul</span><span>58</span>
*****<span> BBA.2.1. First general view: All entities lack a solid permanent<br> core</span><span>58</span>
*****<span> BBA.2.1.1. (A) Discussion of this first general view in the field<br> of material elements</span><span>59</span>
*****<span> BBA.2.1.2. (B) Discussion of this first general view in the field<br> of psychology</span><span>60</span>
*****<span> BBA.2.1.3. A substance does not exist (Abhidharmakośa III,<br> ad v. 100)</span><span>61</span>
*****<span> BBA.2.2. Second general view: The momentariness of all things</span><span>62</span>
******<span> BBA.2.2.1. The momentariness of entities (Abhidharmakośa<br> IV, v. 2-3)</span><span>64</span>
***<span> BBB. The fundamental concepts</span><span>67</span>
****<span> BBB.1. The Dogmatics of the Sarvāstivāda</span><span>67</span>
*****<span> BBB.1.1. From the "Treatise on the Five Aggregates"<br> (Pañcaskandhaka)</span><span>68</span>
****<span> BBB.2. The Dogmatics of the Sautrāntika</span><span>73</span>
*****<span> BBB.2.1. The seemingly and the truly real (Abhidharmakośa VI,<br> verse 4)</span><span>75</span>
*****<span> BBB.2.2. The nature of acquisition (Abhidharmakośa, II,<br> verse 36)</span><span>76</span>
***<span> BBC. The doctrine of liberation of the Hīnayāna</span><span>78</span>
****<span> BBC.1. Suppression through knowledge (Abhidharmakośa, I,<br> verse 6)</span><span>81</span>
****<span> BBC.2. Nirvāṇa as non-existence (Abhidharmakośa II, verse 55)</span><span>82</span>
****<span> BBC.3. From "Establishment of the Truth" (Tattvasiddhi)</span><span>84</span>
*<span> C. The schools of the Mahāyāna</span><span>89</span>
**<span> CA. Main elements in the development of the Mahāyāna</span><span>89</span>
***<span> CAA. The new goal of liberation</span><span>89</span>
***<span> CAB. The philosophical doctrine of a highest being and of the<br> unreality of the phenomenal world</span><span>89</span>
***<span> CAC. The new buddhology</span><span>90</span>
**<span> CB. The beginnings of the Mahāyāna</span><span>90</span>
**<span> CC. The oldest literary documentation of the Mahāyāna</span><span>91</span>
***<span> CCA. The Prajñāpāramitā literature and its philosophical doctrines</span><span>91</span>
****<span> CCA.1. Central philosophical thought: the concept of a highest<br> being</span><span>92</span>
****<span> CCA.2. The unreality of the phenomenal world and its relationship<br> to the highest being</span><span>93</span>
****<span> CCA.3. From the "Perfection of Insight in Eight Thousand Lines"<br> (Aṣṭasāhasrikā Prajñāpāramitā)</span><span>94</span>
***<span> CCB. From the "Jewel Heap" (Ratnakūṭa)</span><span>102</span>
**<span> CD. The Madhyamaka school</span><span>106</span>
***<span> CDA. Nāgārjuna (ca. 200 C.E.)</span><span>106</span>
****<span> CDA.1. The works of Nāgārjuna</span><span>106</span>
****<span> CDA.2. The philosophical system of Nāgārjuna</span><span>106</span>
*****<span> CDA.2.1. The unreality of the external world</span><span>106</span>
******<span> CDA.2.1.1. The phenomenal world as dependent<br> origination</span><span>107</span>
******<span> CDA.2.1.2. The relativity of opposing terms and the<br> middle way</span><span>107</span>
******<span> CDA.2.1.3. Nāgārjuna's concept of intrinsic nature<br> (svabhāva) and the emptiness of the phenomenal<br> world</span><span>108</span>
******<span> CDA.2.1.4. The highest and the restricted truth</span><span>109</span>
******<span> CDA.2.1.5. The nature of the phenomenal world is<br> diversity (prapañca)</span><span>109</span>
*****<span> CDA.2.2. The highest reality</span><span>109</span>
******<span> CDA.2.2.1. Distinction from the phenomenal world: free<br> from diversity, extinction, peace, etc.</span><span>109</span>
******<span> CDA.2.2.2. Identity in nature of the phenomenal world<br> and nirvāṇa</span><span>109</span>
*****<span> CDA.2.3. Doctrine of liberation</span><span>110</span>
****<span> CDA.3. Introduction to sections of the Madhyamakakārikā</span><span>110</span>
*****<span> CDA.3.1. Chapter I: Examination of causes (Pratyaya-parīkṣā)</span><span>110</span>
****<span> CDA.4. From the "Mnemonic Verses of the Middle Doctrine"<br> (Madhyamakārikā)</span><span>112</span>
*****<span> CDA.4.1. Chapter 15: Examination of intrinsic nature<br> (svabhāva-parīkṣā)</span><span>114</span>
*****<span> CDA.4.2. Chapter 18: Examination of the self (ātma-parīkṣā)</span><span>116</span>
*****<span> CDA.4.3. Chapter 24: Examination of the noble truths (ārya-<br> satya-parīkṣā)</span><span>118</span>
*****<span> CDA.4.4. Chapter 25: Examination of nirvāṇa<br> (nirvāṇa-parīkṣā)</span><span>123</span>
****<span> CDA.5. Introduction to sections of the Vigrahavyāvartanī</span><span>126</span>
****<span> CDA.6. From the "The Quarrel (equals) Averting"<br> (Vigrahavyāvartanı)</span><span>127</span>
****<span> CDA.7. Introduction to the sections of the Ratnāvalī</span><span>130</span>
****<span> CDA.8. From the "Garland of Jewels" (Ratnāvalī)</span><span>133</span>
***<span> CDB. Āryadeva (Beginning of 3rd century C.E.)</span><span>139</span>
****<span> CDB.1. Introduction to the sample from the Catuḥśataka</span><span>139</span>
****<span> CDB.2. From the "Treatise in Four Hundred Stanzas"<br> (Catuḥśataka)</span><span>140</span>
***<span> CDC. Buddhapālita (ca. 5th century C.E)</span><span>142</span>
****<span> CDC.1. Introduction to the sample from the<br> Mūlamadhyamakavṛtti</span><span>142</span>
****<span> CDC.2. From the "Commentary to the Mnemonic Verses of the<br> Middle Doctrine" (Mūlamadhyamakavṛtti)</span><span>142</span>
***<span> CDD. Bhāvaviveka (middle of 6th century C.E.)</span><span>144</span>
****<span> CDD.1. Introduction to sample from the Prajñāpradīpa</span><span>144</span>
****<span> CDD.2. From the "Shining Light of Insight"</span><span>145</span>
****<span> CDD.3. From the "Jewel in the Hand" (Tchang tchen) (T 1578, pp.<br> 276a3-377b11)</span><span>149</span>
***<span> CDE. Candrakīrti (7th century C.E.)</span><span>154</span>
****<span> CDE.1. The works of Candrakīrti</span><span>154</span>
****<span> CDE.2. Introduction to the sample from the Prasannapadā</span><span>154</span>
****<span> CDE.3. From the "Clearly Worded" (Prasannapadā)</span><span>155</span>
****<span> CDE.4. Introduction to the sample from the Madhyamakāvatāra</span><span>157</span>
****<span> CDE.5. From the "Introduction to the Madhyamaka Doctrine"<br> (Madhyamakāvatāra)</span><span>159</span>
**<span> CE. The school of Sāramati</span><span>164</span>
***<span> CEA. Sāramati (ca. 250 C.E.)</span><span>164</span>
****<span> CEA.1. From the "Elucidation of the Seed of the (Three) Jewels"<br> (Ratnagotravibhāga)</span><span>165</span>
**<span> CF. The school of the Yogācāra</span><span>171</span>
***<span> CFA. The beginnings of the Yogācāra school: the<br> Yogācārabhūmiśāstra</span><span>171</span>
****<span> CFA.1. The divisions of reality (sections 1-8)</span><span>171</span>
****<span> CFA.2. The determination of the nature of reality: non-duality &<br> the middle way & the constitution of the nature of reality<br> (sections 9-13)</span><span>172</span>
****<span> CFA.3. The proof of the unreality of the phenomenal world<br> {section 14)</span><span>173</span>
****<span> CFA.4. The 2 proofs of the unreality of the designations<br> (sections 15-16)</span><span>174</span>
****<span> CFA.5. The 2 errors & the false and correct view of reality<br> (sections 17-19)</span><span>174</span>
****<span> CFA.6. From the "Stage of the Bodhisattva (Bodhisattvabhūmi)</span><span>175</span>
***<span> CFB. The Saṃdhinirmocanasūtra</span><span>180</span>
****<span> CFB.1. The doctrine of the threefold nature of things in<br> Chapt. VI</span><span>180</span>
****<span> CFB.2. The doctrine of the threefold essencelessness of entities in<br> chapt. VII and its relation to the doctrine of the<br> Prajñāpāramitā and of the Mādhyamikas</span><span>182</span>
****<span> CFB.3. From the "Elucidation of the Secret Meaning"<br> (Saṃdhinirmocanasūtra)</span><span>183</span>
***<span> CFC. Maitreyanātha (ca. 300 C.E.)</span><span>191</span>
****<span> CFC.1. The works of Maitreyanātha</span><span>191</span>
****<span> CFC.2. The first philosophical system of the Yogācāra:<br> the doctrine of Maitreyanātha</span><span>192</span>
*****<span> CFC.2.1. The highest being as the center of the system</span><span>192</span>
*****<span> CFC.2.2. The highest being and the phenomenal world</span><span>193</span>
*****<span> CFC.2.3. The false conception and the deception of the<br> phenomenal world, etc.</span><span>193</span>
*****<span> CFC.2.4. The doctrine of liberation</span><span>194</span>
******<span> CFC.2.4.1. Non-conceptual knowledge and liberation</span><span>194</span>
******<span> CFC.2.4.2. Buddhology and the highest being</span><span>195</span>
*****<span> CFC.2.5. The doctrine of Maitreyanātha and the Madhyamaka<br> doctrine</span><span>196</span>
****<span> CFC.3. Introduction to the samples from the<br> Mahāyānasūtrālaṃkāra</span><span>196</span>
*****<span> CFC.3.1. From the "Ornament of the Sūtras of the Mahāyāna"<br> (Mahāyānasūtrālaṃkāra)</span><span>200</span>
****<span> CFC.4. Introduction to samples from the Madhyāntavibhāga</span><span>207</span>
****<span> CFC.5. From the "Elucidation of the Middle and of the Extremes"<br> (Madhyantavibhāga)</span><span>210</span>
***<span> CFD. Asaṅga (ca. 315-390 C.E.)</span><span>213</span>
****<span> CFD.1. The works of Asaṅga</span><span>213</span>
****<span> CFD.2. The philosophical system of Asaṅga</span><span>214</span>
*****<span> CFD.2.1. Adoption of old concepts and development of new<br> psychological concepts</span><span>214</span>
*****<span> CFD.2.2. The appearance of the phenomenal world:<br> the doctrine of the three characteristics</span><span>214</span>
******<span> CFD.2.2.1. The dependent characteristic</span><span>215</span>
******<span> CFD.2.2.2. The imagined and the perfect characteristic</span><span>216</span>
*****<span> CFD.2.3. The doctrine of liberation</span><span>216</span>
*****<span> CFD.2.4. Asaṅga's Buddhology</span><span>217</span>
****<span> CFD.3. Introduction to the translated sections of the<br> Mahāyānasaṃgraha</span><span>218</span>
****<span> CFD.4. From the "Summary of the Mahāyāna"<br> (Mahāyānasaṃgraha)</span><span>219</span>
***<span> CFE. Vasubandhu the Elder (ca. 320-380 C.E.)</span><span>231</span>
****<span> CFE.1. The works of Vasubandhu the Elder and Vasubandhu the<br> Younger</span><span>231</span>
****<span> CFE.2. Synopsis of the doctrines of the "Twenty Verses" and<br> "Thirty Verses"</span><span>232</span>
*****<span> CFE.2.1. The mental complex as three transformations of<br> cognition</span><span>232</span>
*****<span> CFE.2.2. The mental complex and the seeds of permeation</span><span>233</span>
*****<span> CFE.2.3. The mental complex in relation to the<br> phenomenal world, highest reality and other beings</span><span>234</span>
*****<span> CFE.2.4. The doctrine of liberation</span><span>235</span>
****<span> CFE.3. Introduction to the Viṃśatikā Vijñaptimātratāsiddhi</span><span>235</span>
*****<span> CFE.3.1. Chapter One: Doctrine of the unreality of the<br> external world and answers to objections based on<br> reasoning (verses 1-7)</span><span>235</span>
*****<span> CFE.3.2. Chapter two: Answers to objections based on<br> scripture (verses 8-10)</span><span>236</span>
*****<span> CFE.3.3. Chapter three: Proof of the unreality of the external<br> world: impossibility of the concept of an atom, etc.<br> (verses 11-15)</span><span>237</span>
*****<span> CFE.3.4. Chapter four: Refutation of various objections<br> (verses 16-21)</span><span>239</span>
****<span> CFE.4. "Proof that (Everything) is Mere Cognizance, in Twenty<br> Verses" (Viṃśatikā Vijñaptimātratāsiddhi)</span><span>242</span>
****<span> CFE.5. Introduction to the Triṃśatikā Vijñaptimātratāsiddhi</span><span>253</span>
****<span> CFE.6. "Proof, that (Everything) is Mere Cognizance, in Thirty<br> Verses"</span><span>254</span>
***<span> CFF. Dignāga (ca. 480-540 C.E.)</span><span>259</span>
****<span> CFF.1. From the "Compendium of the Means of Valid Cognition"<br> (Pramāṇasamuccaya)</span><span>260</span>
***<span> CFG. Sthiramati and Dharmapāla (middle of the 6th century C.E.)</span><span>262</span>
****<span> CFG.1. From Hiuan-tsangs "Proof that (Everything) is Mere<br> Cognizance" (Tch'eng wei che louen)</span><span>265</span>
*<span> D. Sources and Literature</span><span>271</span>
**<span> DA. General</span><span>271</span>
**<span> DB. A. The doctrine of the Buddha</span><span>271</span>
***<span> DBA. Canonical texts (Tripiṭaka)</span><span>271</span>
***<span> DBB. Pratītyasamutpādasūtra</span><span>272</span>
***<span> DBC. Pratītyasamutpādavyākhyā</span><span>272</span>
***<span> DBD. Śālistambasūtra</span><span>272</span>
**<span> DC. B. The Dogmatics of the Hīnayāna</span><span>272</span>
***<span> DCA. Milindapañhā</span><span>272</span>
***<span> DCB. Vasubandhu the Younger</span><span>273</span>
****<span> DCB.1. Abhidharmakośa</span><span>273</span>
****<span> DCB.2. Pañcaskandhaka</span><span>273</span>
***<span> DCC. Harivararman, Tattvasiddhi</span><span>273</span>
**<span> DD. The Schools of the Mahāyāna</span><span>273</span>
***<span> DDA. 1. The Madhyamaka School</span><span>273</span>
****<span> DDA.1. Aṣṭasāhasrikā Prajñāpāramitā</span><span>273</span>
****<span> DDA.2. Ratnakūṭa (Kāśyapaparivarta)</span><span>274</span>
****<span> DDA.3. Nāgārjuna</span><span>274</span>
*****<span> DDA.3.1. Madhyamakakārikā</span><span>274</span>
*****<span> DDA.3.2. Vigrahavyāvartanıī</span><span>274</span>
*****<span> DDA.3.3. Ratnāvalī</span><span>275</span>
****<span> DDA.4. Āryadeva: Catuḥśataka</span><span>275</span>
****<span> DDA.5. Buddhapālita, Mūlamadhyamakavṛtti</span><span>275</span>
****<span> DDA.6. Bhāvaviveka, Prajñāpradīpa</span><span>275</span>
****<span> DDA.7. Tchang tchen (Hastaratna?)</span><span>275</span>
****<span> DDA.8. Candrakīrti</span><span>276</span>
*****<span> DDA.8.1. Prasannapadā</span><span>276</span>
*****<span> DDA.8.2. Madhyamakāvatāra</span><span>276</span>
***<span> DDB. 2. The school of Sāramati</span><span>276</span>
****<span> DDB.1. Sāramati, Ratnagotravibhāga</span><span>276</span>
***<span> DDC. 3. The school of the Yogācāra</span><span>276</span>
****<span> DDC.1. Bodhisattvabhūmi</span><span>276</span>
****<span> DDC.2. Saṃdhinirmocanasūtra</span><span>277</span>
****<span> DDC.3. Maitreyanātha</span><span>277</span>
*****<span> DDC.3.1. Mahāyānasūtrālaṃkāra</span><span>277</span>
*****<span> DDC.3.2. Madhyāntavibhāga</span><span>277</span>
****<span> DDC.4. Asaṅga, Mahāyānasaṃgraha</span><span>277</span>
****<span> DDC.5. Vasubandhu</span><span>277</span>
*****<span> DDC.5.1. Viṃśatikā</span><span>277</span>
*****<span> DDC.5.2. Triṃśikā</span><span>278</span>
****<span> DDC.6. Dignāga, Pramāṇasamuccaya</span><span>278</span>
****<span> DDC.7. Hiuan-tsang, Tch’eng wei che louen</span><span>278</span>
*<span> E. Supplementary remarks</span><span>279</span>
**<span> EA. General</span><span>279</span>
**<span> EB. A. The doctrine of the Buddha</span><span>280</span>
**<span> EC. B. The Dogmatics of the Hīnayāna</span><span>280</span>
**<span> ED. The schools of the Mahāyāna</span><span>281</span>
***<span> EDA. 1. The Madhyamaka school</span><span>281</span>
***<span> EDB. 2. The school of Sāramati</span><span>281</span>
***<span> EDC. 3. The school of the Yogācāra</span><span>282</span>
*Appendix I: Amalavijñāna and ālayavijñāna. A Contribution to the<br> Epistemology of Buddhism. By Erich Frauwallner
*Appendix II: Bibliography of Erich Frauwallner
*Appendix III: Sources and Literature (after the fourth edition)
*<span> The Platform Sutra</span><span>1</span>
*<span> Introduction</span><span>53</span>
*<span> The Platform Sutra with Commentary</span><span>63</span>
*Appendix
**<span> I. Additional Text</span><span>277</span>
**<span> II. Finding List</span><span>297</span>
**<span> III. Names, Terms, Texts, and Places with Chinese equivalents</span><span>298</span>
**<span> IV. The Platform Sutra—Tunhuang Museum Text</span><span>320</span>
+
* Table of Contents
*
* <span> A Message on the Publication of the English Tripiṭaka NUMATA Yehan</span><span>v</span>
* <span> Editorial Foreword MAYEDA Sengaku</span><span>vii</span>
* <span> Publisher’s Foreword Francis H. Cook</span><span>ix</span>
* <span> Translator’s Introduction John R. McRae</span><span>xiii</span>
* <span> A Note on Interpolated Material</span><span>xvii</span>
*
* The Platform Sutra of the Sixth Patriarch
* <span> Preface to the Platform Sutra of the Dharma Treasure of the Great Master,<br>the Sixth Patriarch</span><span>3</span>
* <span> Encomium of the Platform Sutra of the Dharma Treasure of the Great Master,<br>the Sixth Patriarch</span><span>7</span>
*
* [Text of] Platform Sutra of the Dharma Treasure of the Great Master, the Sixth Patriarch
*
* <span> Number One: Account of Origins</span><span>17</span>
* <span> Number Two: Prajnā</span><span>27</span>
* <span> Number Three: Questions</span><span>36</span>
* <span> Number Four: Meditation and Wisdom</span><span>41</span>
* <span> Number Five: Seated Meditation</span><span>45</span>
* <span> Number Six: Repentance</span><span>46</span>
* <span> Number Seven: Encounters</span><span>53</span>
* <span> Number Eight: Sudden and Gradual</span><span>71</span>
* <span> Number Nine: Proclamations</span><span>79</span>
* <span> Number Ten: Transmission</span><span>81</span>
*
* Appendix
*
* <span> An Additional Record of the Story of the Great Master, the Sixth Patriarch</span><span>95</span>
* <span> Details of Accolades through the Dynasties</span><span>99</span>
* <span> Epitaph on the Bequest of the Posthumous Title "Chan Master Great Mirror"</span><span>100</span>
* <span> Epitaph for Chan Master Great Mirror</span><span>103</span>
* <span> Inscription on the Robe of the Buddha (with Introduction)</span><span>105</span>
* <span> Epilogue</span><span>108</span>
*
* <span> Notes</span><span>111</span>
* <span> Glossary</span><span>125</span>
* <span> Bibliography</span><span>129</span>
* <span> Index</span><span>131</span>
* <span> A List of the Volumes of the BDK English Tripiṭaka (First Series)</span><span>145</span>