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.
ABSTRACTiii
ACKNOWLEDGEMENTSviii
INTRODUCTION1
General Introduction1
Past Scholarship and Dissertation Focus4
Research Strategy and Methodology8
Introduction to the Sdom Gsum Kha Skong10
The Topical Outline of the First Chapter of the Sdom Gsum Kha Skong13
CHAPTER I - BRIEF HISTORY OF THE SA SKYA SCHOOL20
'Khon Family Lineage20
Sa chen Kun-dga’ snying-po22
Slob-dpon Rin-po-che Bsod nams rtse mo24
Rje btsun Rin po che Grags pa rgyal mtshan25
Sa skya Pandita Kun dga' rgyal mtshan26
'Gro mgon Chos rgyal 'Phags pa30
Ngor E wam Chos Idan and Ngor chen Kun dga' bzang po33
Nalendra and Rong ston Shes bya kun rig34
The Tshar pa and Tshar chen Blo gsal rgya mtsho35
Other Important Monasteries37
Sa Skya College in India39
CHAPTER II - BIOGRAPHY OF GO RAMS PA42
Accounts of Go rams pa's Life42
Go rams pa's Birth43
Entering into the Religious Life and Early Studies44
Youthful Travels and Studies in Central Tibet45
Higher Studies with Many Great Masters46
Receiving Ordination of a Full Monk (Bhiksu)50
Persuaded from Returning Home50
Propagating the Teachings of Buddha52
Establishment of a Monastic College57
His Death and Relics59
His Disciples64
CHAPTER III - GO RAMS PA'S OBJECTS OF REFUTATION66
PART I66
Identification of the Objects of Refutations69
Rgyal tshab and His Followers69
Claimed Followers of Rong ston73
Bus ton, Shākya Mchog Idan and Their Followers74
Mang thos's Interpretation of Go rams pa's Thought80
Go rams pa's own Interpretation82
Hypothetical Questions83
Mang thos's Understanding of Go rams pa's Intention84
The Two Purities are Mutually Exclusive85
CHAPTER IV - GO RAMS PA'S REFUTATION OF JO NANG PA ON BUDDHA-NATURE89
PART II89
Refutation of Truly Existing Buddha-nature89
History of the Jo nang pa Tradition90
A Summary of Jo nang pa's Gzhan stong Theory93
Positioning Jo nang pa School95
Distinction between Rang stong and Gzhan stong102
Meaning of the Non-differentiation of the Basis and the Result103
Claiming their Assertion to be in accord with Sūtras and Śāstras103
Classification of Real and Imputation110
Demonstrating the Classification of Real and Imputation with Examples110
Claiming All Three Tantras to be Valid111
Refutation of ways in which they accept the result116
Refutation of the Ontology: Contradiction with Definitive Treatises118
Contradiction with the logical reasons which refutes Realists118
Contradiction with the Sequence of the Turning the Wheel of Dharma120
Contradiction to the Intent of Sūtra, Tantra and Śāstra122
Illustrating the Reasons of Investigation without Bias123
Essence of the Important Points in Brief124
CONCLUSION125
Ascertainment with evidence128
APPENDICES130
Appendix A: The text of sdom gsum kha skong's first chapter on basis (gzhi) and its translation130
Note on the Versification130
The Text and Translation130
Appendix B: Go rams pa's writings181
Volume I182
Volume II187
Volume III188
Volume IV189
Volume V194
List of his works arranged by subjects198
On the Hevajra Tantra:198
On the Cakrasamvara Tantra:200
On the Guhyasamāja Tantra:200
On the Vajrabhairava Teaching:201
On the Yoga Tantra:201
On the Prajñāpāramitā:201
On the Ratnagotravibhāga of Maitreya:201
On the Logic and Epistemology (Pramāṇa):202
On the Madhyamaka Philosophy:202
On the Three Sets of Vows:202
On the Yoga Tantra:203
Various Praises, Prayers and Answers to some Questions203
BIBLIOGRAPHY208
Primary Sources and Translations; Sūtras and Tantras208
Commentaries and Philosophical Treatises209
Primary Sources of Works by Tibetans212
Secondary Sources215
Go rams pa bsod nams seng ge གོ་རམས་པ་བསོད་ནམས་སེང་གེ. sdom pa gsum gyi rab tu dbye ba’i kha skong gzhi lam ‘bras gsum gsal bar byed pa'i legs bshad ‘od kyi snang ba (A Supplement to The Clear Distinction of Three Vows, An Illuminating Light of Good Explanation Which Clarifies the Triad: The Basis (gzhi), Path (lam) and Result ('bras bu) ). In gsung 'bum, bsod nams seng ge. Vol. 9: 815–86. (dkar mdzes bod rigs rang skyong khul, sde dge rdzong, rdzong sar khams bye'i slob gling): rdzong sar khams bye'i slob gling, 2004–2014.