Buddha-Nature: Through the Eyes of Go rams pa Bsod nams seng ge in Fifteenth-Century Tibet
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***{{i|His Death and Relics|59}} | ***{{i|His Death and Relics|59}} | ||
***{{i|His Disciples|64}} | ***{{i|His Disciples|64}} | ||
| − | CHAPTER | + | *{{i|CHAPTER III - GO RAMS PA'S OBJECTS OF REFUTATION|66}} |
| − | + | *{{i|PART I|66}} | |
| − | Identification | + | ***{{i|Identification of the Objects of Refutations|69}} |
| − | + | ***{{i|Rgyal tshab and His Followers|69}} | |
| − | Claimed Followers | + | ***{{i|Claimed Followers of Rong ston|73}} |
| − | + | ***{{i|Bus ton, Shākya Mchog Idan and Their Followers|74}} | |
| − | Mang | + | ***{{i|Mang thos's Interpretation of Go rams pa's Thought|80}} |
| − | Go rams | + | ***{{i|Go rams pa's own Interpretation|82}} |
| − | Hypothetical Questions | + | ***{{i|Hypothetical Questions|83}} |
| − | Mang thos | + | ***{{i|Mang thos's Understanding of Go rams pa's Intention|84}} |
| − | The Two Purities are Mutually Exclusive | + | ***{{i|The Two Purities are Mutually Exclusive|85}} |
| − | CHAPTER | + | *{{i|CHAPTER IV - GO RAMS PA'S REFUTATION OF JO NANG PA ON BUDDHA-NATURE|89}} |
| − | + | *{{i|PART II|89}} | |
| − | + | **{{i|Refutation of Truly Existing Buddha-nature|89}} | |
| − | JO NANG PA ON BUDDHA-NATURE | + | **{{i|History of the Jo nang pa Tradition|90}} |
| − | PART II | + | **{{i|A Summary of Jo nang pa's Gzhan stong Theory|93}} |
| − | Refutation | + | **{{i|Positioning Jo nang pa School|95}} |
| − | History | + | **{{i|Distinction between Rang stong and Gzhan stong|102}} |
| − | A Summary | + | **{{i|Meaning of the Non-differentiation of the Basis and the Result|103}} |
| − | Positioning Jo nang pa School | + | **{{i|Claiming their Assertion to be in accord with Sūtras and Śāstras|103}} |
| − | Distinction between Rang | + | **{{i|Classification of Real and Imputation|110}} |
| − | Meaning | + | ***{{i|Demonstrating the Classification of Real and Imputation with Examples|110}} |
| − | Claiming their Assertion to be in accord with | + | ***{{i|Claiming All Three Tantras to be Valid|111}} |
| − | Classification | + | **{{i|Refutation of ways in which they accept the result|116}} |
| − | Demonstrating the Classification | + | **{{i|Refutation of the Ontology: Contradiction with Definitive Treatises|118}} |
| − | Claiming All Three Tantras to be Valid | + | **{{i|Contradiction with the logical reasons which refutes Realists|118}} |
| − | Refutation | + | **{{i|Contradiction with the Sequence of the Turning the Wheel of Dharma|120}} |
| − | Refutation | + | **{{i|Contradiction to the Intent of Sūtra, Tantra and Śāstra|122}} |
| − | Contradiction with the logical reasons which refutes Realists | + | **{{i|Illustrating the Reasons of Investigation without Bias|123}} |
| − | Contradiction with the Sequence | + | **{{i|Essence of the Important Points in Brief|124}} |
| − | Contradiction to the Intent | + | *{{i|CONCLUSION|125}} |
| − | Illustrating the Reasons | + | **{{i|Ascertainment with evidence|128}} |
| − | Essence | + | *{{i|APPENDICES|130}} |
| − | CONCLUSION | + | **{{i|Appendix A: The text of ''sdom gsum kha skong'''s first chapter on basis (''gzhi'') and its translation|130}} |
| − | Ascertainment with evidence | ||
| − | |||
| − | Appendix A: The text of sdom gsum kha | ||
| − | translation | ||
Note on the Versification............................................................................................................................130 | Note on the Versification............................................................................................................................130 | ||
The Text and Translation............................................................................................................................130 | The Text and Translation............................................................................................................................130 | ||
Revision as of 12:19, 29 May 2020
Abstract
This dissertation explores the evolving interpretation and understanding of the Buddha-nature in Fifteenth-Century Tibet, through the eyes of Go rams pa Bsod nams seng ge (1429-1489), a prominent scholar of the Sa skya school of Tibetan Buddhism. The previous work of European and American scholars in this field have led to our general understanding of Buddha-nature as an innate potential for enlightenment that lies within all sentient beings. The concept of Buddha-nature provides the primary answer to a question with which all Mahāyānists have been philosophically concerned, throughout history: are all sentient beings capable of attaining Buddhahood? The Mahāyāna, more specifically, Madhyamaka theory of Buddha-nature answers the question unequivocally: "Since all sentient beings possess Buddha-nature they are guaranteed to achieve the state of Buddhahood." This research has been mostly limited to the interpretations of Indian and Chinese texts and to a study of only certain Tibetan schools. This dissertation seeks to fill the gap in present scholarship by analyzing the systematic thought of Go rams pa, who set out to provide a critical analysis, explain the internal coherence, and map out the organization of diverse Indian and Tibetan interpretations of this complex idea. I demonstrate in two fundamental ways that Go rams pa developed an unique view of Buddha-nature in two ways: First, I explore the facts Go rams pa's interpretation of Buddha-nature that contribute to his unique perspective. Second, I analyze his opponents' views on the subject thereby illuminating its distinctive features in an historical context. Throughout this study, I deploy a comparative apparatus considering the different views that Go rams pa thought was wrong. Given this fifteenth-century debate, we realize that the understanding of Buddha-nature is subtle and complicated; yet this study is vital to explicate its implications. I conclude that according to Go rams pa, Buddha-nature is to be understood as unity of the emptiness of the mind and clarity which is the nature of mind.
| Citation | Jorden, Khenpo Ngawang. "Buddha-Nature: Through the Eyes of Go rams pa Bsod nams seng ge in Fifteenth-Century Tibet." PhD diss., Harvard University, 2003. |
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