Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā

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*{{i|Technical Notes|vii}}
 
*{{i|Technical Notes|vii}}
  
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Part I: The Prāsaṅgika-Mādhyamika Interpretation of the Buddha-essence Theory
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Part 1: The Prāsaṅgika-Mādhyamika Interpretation of the Buddha-essence Theory
 
*{{i|Introduction|2}}
 
*{{i|Introduction|2}}
 
*{{i|Chapter 1: Historical and Doctrinal Background|17}}
 
*{{i|Chapter 1: Historical and Doctrinal Background|17}}
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***{{i|Unchangeability|200}}
 
***{{i|Unchangeability|200}}
 
***{{i|Indivisible excellences|205}}
 
***{{i|Indivisible excellences|205}}
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*{{i|Chapter 7: The Eighteen Similes in the ''Tathāgatagarbha-sūtra''|209}}
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**{{i|1. rGyal-tshab's General Discussion|209}}
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**{{i|2. The Nine Smiles for the Obscuring Defilements|215}}
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***{{i|The lotus simile for latent state of attachment|215}}
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***{{i|The bees simile for latent state of hatred|216}}
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***{{i|The husks simile for latent state of misknowledge|216}}
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***{{i|The filth simile for intense outburst of attachment, hatred, and misknowledge|218}}
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***{{i|The floor simile for ground of instincts for misknowledge|219}}
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***{{i|The fruit simile for addictions eliminated by the Path of Insight|220}}
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***{{i|The tattered rags simile for addictions eliminated by the Path of Meditation|221}}
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***{{i|The woman simile for addictions related to the Impure Stages|222}}
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***{{i|The clay simile for addictions related to the Pure stages|223}}
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***{{i|Discussion of the twofold obscuration|224}}
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**{{i|3. The Nine Smiles for the Obscured Element|226}}
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***{{i|The three similes for the Truth Body|228}}
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***{{i|The gold simile for reality|230}}
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***{{i|The five similes for the spiritual gene|231}}
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*{{i|Chapter 8: The Twofold Spiritual Gene|236}}
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**{{i|1. Tsong-kha-pa's Analysis of the Vijñānavadin Standpoints|237}}
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**{{i|2. A Mādhyamika Critique of the Vijñānavadin Standpoint|248}}
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**{{i|3. The dGe-Iugs-pa Exegesis of the "Spiritual Gene" Section of the AA|250}}
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**{{i|4. Natural Luminosity of the Mind under Debate|256}}
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*{{i|Conclusion|264}}
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*{{i|Abbreviations|268}}
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*{{i|Bibliography|271}}
  
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**{{i|A. The Mahiiyanottaratantraryakhya (Chapter One: 1.1-7.5 and 21.1-78.22)|449}}
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Part 2: Appendices
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**{{i|B. The ''Theg pa chen po rgyud bla ma'i ṭīkā'' (Chapter One: la-72a and 64a-170b)|525}}
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*{{i|1. A Special Edition of Chapter One of the ''Theg pa chen po rgyud bla ma'i ṭīkā'' (1a-72a and 64a-170b)|285}}
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**{{i|A. Topical Outline|285}}
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**{{i|B. Special Edition|306}}
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*{{i|2. Translations|449}}
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**{{i|A. The ''Mahāyānottaratantrarvyākhyā'' (Chapter One: 1.1-7.5 and 21.1-78.22)|449}}
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**{{i|B. The ''Theg pa chen po rgyud bla ma'i ṭīkā'' (Chapter One: 1a-72a and 64a-170b)|525}}
 
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Revision as of 16:50, 30 April 2020

Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
Translation of Theg pa chen po rgyud bla ma'i ṭīkka
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Abstract

This doctoral dissertation studies the Ratnagotravibhāga (Uttaratantra), the only surviving Indian Buddhist treatise on the Buddha-essence doctrine, by way of one of its major Tibetan commentaries, rGyal-tshab Dar-ma-rin-chen (1364-1432)'s Theg pa chen po rGyud bla ma'i ṭīkā. This project consists of three parts: a special edition of the first chapter of the Theg pa chen po rGyud bia ma'i ṭīkā, an English translation of the selected sections of that commentary, and a comparative analysis which follows six distinct lines of inquiry.
      The six lines are: rGyal-tshab's doctrinal classification of the text; his critiques of absolutism, skepticism, and quietism in connection with diverse interpretations of the Buddha-essence doctrine in Tibetan traditions as well as a tentative comparison with critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text; rGyal-tshab's philosophical positions on reality, Element, and natural luminosity of the mind; his expositions of the tripartite Buddha-essence, its ten aspects, and the eighteen similes; and the notion "spiritual gene" understood by dGe-lugs-pas.
      This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.

Citation Jiang, Bo. "Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā." PhD diss., Columbia University, 2008.

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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