Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
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|TextTranslated=Texts/Theg pa chen po rgyud bla ma'i ṭīkka | |TextTranslated=Texts/Theg pa chen po rgyud bla ma'i ṭīkka | ||
+ | |BookToc=*{{i|List of Tables|v}} | ||
+ | *{{i|Acknowledgments|vI}} | ||
+ | *{{i|Technical Notes|vii}} | ||
+ | |||
+ | Part 1: The Prāsaṅgika-Mādhyamika Interpretation of the Buddha-essence Theory | ||
+ | *{{i|Introduction|2}} | ||
+ | *{{i|Chapter 1: Historical and Doctrinal Background|17}} | ||
+ | **{{i|1. rGyal-tshab's Life and Works|17}} | ||
+ | **{{i|2. The social-political background|26}} | ||
+ | **{{i|3. The doctrinal background|29}} | ||
+ | **{{i|4. The Structure and Contents of the ''rGyud bla ṭīkā''|33}} | ||
+ | *{{i|Chapter 2: Doctrinal Classification of the ''Ratnagotravibhāga''|37}} | ||
+ | **{{i|1. Asaṅga and the Five Treatises of Maitreya|38}} | ||
+ | **{{i|2. The subtle emptiness according to the RGV|41}} | ||
+ | ***{{i|The truth-habit as the cause of saṃsāra|41}} | ||
+ | ***{{i|The truth-habit as the addictive obscuration|43}} | ||
+ | ***{{i|Śrāvakas and pratyekabuddhas' realization of objective selflessness|44}} | ||
+ | ***{{i|Refuting the Vijñānavādin standpoint concerning emptiness|47}} | ||
+ | **{{i|3. The Three Stages of Teaching according to the DIR|49}} | ||
+ | ***{{i|Establishing the unique vehicle|49}} | ||
+ | ***{{i|As the distinctive presentation of the Prāsaṅgika-Mādhyamika <br>viewpoint|54}} | ||
+ | **{{i|4. The ''Prajñāpāramitā-sūtra'' and the TGS|56}} | ||
+ | **{{i|5. The TGS as Being Definitive|62}} | ||
+ | *{{i|Chapter 3: Critiques of Absolutism, Skepticism, and Quietism|69}} | ||
+ | **{{i|1. Critique of Dol-po-pa's "Great Madhyamaka"|70}} | ||
+ | ***{{i|Refuting Dol-po-pa's classification of the TGS|71}} | ||
+ | ***{{i|Refuting Buddha-essence as a permanent entity|72}} | ||
+ | ***{{i|Refuting Buddha-essence as being endowed with twofold purities|77}} | ||
+ | **{{i|2. Critique of the Mainstream Positions|81}} | ||
+ | ***{{i|'Gos-lo's position on Buddha-essence|84}} | ||
+ | ***{{i|dGe-lugs-pa scholars' responses|89}} | ||
+ | **{{i|3. A Comparison with Critiques of "Original-enlightenment" theory in<br>Modern Chinese Buddhism|94}} | ||
+ | ***{{i|A comparison of interpretations between 'Gos-lo and Zongmi|96}} | ||
+ | ***{{i|Modern Chinese Critiques of "Original-enlightenment"|99}} | ||
+ | *{{i|Chapter 4: Analysis of the Title and Textural Structure|110}} | ||
+ | **{{i|1. The Title "''Mahāyānottaratantra''" and Its Implication|110}} | ||
+ | **{{i|2. The Seven Vajra-Like Bases|114}} | ||
+ | ***{{i|Two aspects|114}} | ||
+ | ***{{i|rGyal-tshab's revision of rNgog-lo's "two wheels" theory |116}} | ||
+ | ***{{i|The first three bases as ultimate fruition|118}} | ||
+ | ***{{i|The last four bases as cause and conditions|119}} | ||
+ | **{{i|3. The Term "Ratnagotra" and the Textual Structure of RGV|121}} | ||
+ | **{{i|4. rGyal-tshab on the Fourfold ''Ratnagotra'' as Cause and Conditions|124}} | ||
+ | ***{{i|The Element as a cause according to RGV I.16|124}} | ||
+ | ***{{i|The last three bases as conditions|127}} | ||
+ | **{{i|5. On RGV 1.3|129}} | ||
+ | **{{i|6. Conclusion|132}} | ||
+ | *{{i|Chapter 5: Reality, Element, and Natural Luminosity of the Mind|134}} | ||
+ | **{{i|1. The Buddha-essence and Its Various Names|134}} | ||
+ | **{{i|2. Reality|136}} | ||
+ | ***{{i|As immutable ultimate reality|136}} | ||
+ | ***{{i|The tainted reality|138}} | ||
+ | **{{i|3. ''Dharmatā''|140}} | ||
+ | **{{i|4. Natural Luminosity of the Mind|142}} | ||
+ | ***{{i|Origin in Canonical sources|142}} | ||
+ | ***{{i|rGyal-tshab's Exegesis on the Passages from the SMS and the DIR|144}} | ||
+ | ***{{i|On the Passage from the GGS|147}} | ||
+ | **{{i|5. The Element|150}} | ||
+ | ***{{i|According to the AAN|150}} | ||
+ | ***{{i|According to the MAS|154}} | ||
+ | **{{i|6. The Buddha-essence and the Madhyamaka Philosophy|156}} | ||
+ | ***{{i|The Equation of the Buddha-essence with emptiness|156}} | ||
+ | ***{{i|Realizing the Buddha-essence as the Middle Way|159}} | ||
+ | **{{i|7. Conclusion|163}} | ||
+ | *{{i|Chapter 6: Buddha-essence and Its Ten Aspects|164}} | ||
+ | **{{i|1. The Tripartite Buddha-essence|164}} | ||
+ | ***{{i|The diffusion of the truth body|166}} | ||
+ | ***{{i|The indivisible reality and generic potentials|168}} | ||
+ | **{{i|2. The Ten Points|170}} | ||
+ | ***{{i|Nature|171}} | ||
+ | ***{{i|Causes|173}} | ||
+ | ***{{i|Fruition|178}} | ||
+ | ***{{i|Actions|187}} | ||
+ | ***{{i|Possession|192}} | ||
+ | ***{{i|Engagement|194}} | ||
+ | ***{{i|States|196}} | ||
+ | ***{{i|All-pervadingness|198}} | ||
+ | ***{{i|Unchangeability|200}} | ||
+ | ***{{i|Indivisible excellences|205}} | ||
+ | *{{i|Chapter 7: The Eighteen Similes in the ''Tathāgatagarbha-sūtra''|209}} | ||
+ | **{{i|1. rGyal-tshab's General Discussion|209}} | ||
+ | **{{i|2. The Nine Smiles for the Obscuring Defilements|215}} | ||
+ | ***{{i|The lotus simile for latent state of attachment|215}} | ||
+ | ***{{i|The bees simile for latent state of hatred|216}} | ||
+ | ***{{i|The husks simile for latent state of misknowledge|216}} | ||
+ | ***{{i|The filth simile for intense outburst of attachment, hatred, and<br>misknowledge|218}} | ||
+ | ***{{i|The floor simile for ground of instincts for misknowledge|219}} | ||
+ | ***{{i|The fruit simile for addictions eliminated by the Path of Insight|220}} | ||
+ | ***{{i|The tattered rags simile for addictions eliminated by the Path of<br>Meditation|221}} | ||
+ | ***{{i|The woman simile for addictions related to the Impure Stages|222}} | ||
+ | ***{{i|The clay simile for addictions related to the Pure stages|223}} | ||
+ | ***{{i|Discussion of the twofold obscuration|224}} | ||
+ | **{{i|3. The Nine Smiles for the Obscured Element|226}} | ||
+ | ***{{i|The three similes for the Truth Body|228}} | ||
+ | ***{{i|The gold simile for reality|230}} | ||
+ | ***{{i|The five similes for the spiritual gene|231}} | ||
+ | *{{i|Chapter 8: The Twofold Spiritual Gene|236}} | ||
+ | **{{i|1. Tsong-kha-pa's Analysis of the Vijñānavadin Standpoints|237}} | ||
+ | **{{i|2. A Mādhyamika Critique of the Vijñānavadin Standpoint|248}} | ||
+ | **{{i|3. The dGe-Iugs-pa Exegesis of the "Spiritual Gene" Section of the AA|250}} | ||
+ | **{{i|4. Natural Luminosity of the Mind under Debate|256}} | ||
+ | *{{i|Conclusion|264}} | ||
+ | *{{i|Abbreviations|268}} | ||
+ | *{{i|Bibliography|271}} | ||
+ | |||
+ | Part 2: Appendices | ||
+ | *{{i|1. A Special Edition of Chapter One of the ''Theg pa chen po rgyud bla ma'i ṭīkā''<br>(1a-72a and 64a-170b)|285}} | ||
+ | **{{i|A. Topical Outline|285}} | ||
+ | **{{i|B. Special Edition|306}} | ||
+ | *{{i|2. Translations|449}} | ||
+ | **{{i|A. The ''Mahāyānottaratantrarvyākhyā'' (Chapter One: 1.1-7.5 and 21.1-78.22)|449}} | ||
+ | **{{i|B. The ''Theg pa chen po rgyud bla ma'i ṭīkā'' (Chapter One: 1a-72a and<br>64a-170b)|525}} | ||
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Latest revision as of 19:12, 6 June 2023
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. |
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