Yogâcāra Buddhism Transmitted or Transformed? Paramārtha (499–569) and His Chinese Interpreters
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*{{i|0.2 The Traditional Image of Paramârtha and Its Problems|7}} | *{{i|0.2 The Traditional Image of Paramârtha and Its Problems|7}} | ||
*{{i| The Traditional Image of Paramârtha|7}} | *{{i| The Traditional Image of Paramârtha|7}} | ||
*{{i| The Traditional Interpretation of ''Jiexing'': ''Jiexing'' | *{{i| The Traditional Interpretation of ''Jiexing'': ''Jiexing'' [equals] "Original<br> Awakening"|9}} | ||
*{{i| Problematizing the Traditional Image of Paramârtha|11}} | *{{i| Problematizing the Traditional Image of Paramârtha|11}} | ||
*{{i|0.3 Toward a New Image of Paramârtha: Methodological Considerations|13}} | *{{i|0.3 Toward a New Image of Paramârtha: Methodological Considerations|13}} | ||
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*{{i| The Permeation of Hearing Does not Cease: Agreeing with T2805|296}} | *{{i| The Permeation of Hearing Does not Cease: Agreeing with T2805|296}} | ||
*{{i| (B) Testimony from Jizang (2): regarding the Eighth and the Ninth<br> Consciousnesses|298}} | *{{i| (B) Testimony from Jizang (2): regarding the Eighth and the Ninth<br> Consciousnesses|298}} | ||
*{{i| Eighth | *{{i| Eighth Consciousness [equals] Defiled; Ninth Consciousness [equals]<br> Undefiled|299}} | ||
*{{i| The "Exclusive Model" of the Ninth Consciousness|301}} | *{{i| The "Exclusive Model" of the Ninth Consciousness|301}} | ||
*{{i| Eighth | *{{i| Eighth Consciousness [equals] Both Defiled and Undefiled|302}} | ||
*{{i| The "Inclusive Model" of the Ninth Consciousness|303}} | *{{i| The "Inclusive Model" of the Ninth Consciousness|303}} | ||
*{{i| (C) Testimony from Huij: regarding the Buddha-''gotra''|307}} | *{{i| (C) Testimony from Huij: regarding the Buddha-''gotra''|307}} | ||
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*{{i|7.2 Vasubandhu: Dharma-body Is Thusness|404}} | *{{i|7.2 Vasubandhu: Dharma-body Is Thusness|404}} | ||
*{{i| (A) Vasubandhu: Thusness as the Self-nature (''svabhāva'') of all Buddhas|407}} | *{{i| (A) Vasubandhu: Thusness as the Self-nature (''svabhāva'') of all Buddhas|407}} | ||
*{{i| (B) Vasubandhu: the Dharma-body [equals] the Dharma-realm ([equals] Thusness)|407}} | *{{i| (B) Vasubandhu: the Dharma-body [equals] the Dharma-realm ([equals]<br> Thusness)|407}} | ||
*{{i| (C) Vasubandhu: Thusness is the Body of Tathāgatas|408}} | *{{i| (C) Vasubandhu: Thusness is the Body of Tathāgatas|408}} | ||
*{{i| (D) Vasubandhu: Dharma-body as the "Disclosure of Thusness"|408}} | *{{i| (D) Vasubandhu: Dharma-body as the "Disclosure of Thusness"|408}} | ||
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*{{i|7.3 Forerunners of the Identification between Dharma-body and Thusness|412}} | *{{i|7.3 Forerunners of the Identification between Dharma-body and Thusness|412}} | ||
*{{i|7.4 Dharma-body and Thusness: Different only in Perspective|414}} | *{{i|7.4 Dharma-body and Thusness: Different only in Perspective|414}} | ||
*{{i|7.5 Vasubandhu: the Tathāgatagarbhan | *{{i|7.5 Vasubandhu: the Tathāgatagarbhan Yogâcārin!|418}} | ||
*{{i|7.6 Strong and Weak Senses of the Notion of "Tathāgatagarbha"|422}} | *{{i|7.6 Strong and Weak Senses of the Notion of "Tathāgatagarbha"|422}} | ||
*{{i| "Tathāgatagarbha" in the Strong Sense|422}} | *{{i| "Tathāgatagarbha" in the Strong Sense|422}} | ||
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*{{i| The Three Causes [for Buddhahood] in the ''FXL''|432}} | *{{i| The Three Causes [for Buddhahood] in the ''FXL''|432}} | ||
*{{i| The Issue of lccantika|434}} | *{{i| The Issue of lccantika|434}} | ||
*{{i|7.9 ''FXL'' among the Post-Vasubandhu | *{{i|7.9 ''FXL'' among the Post-Vasubandhu Yogâcāra Traditions|435}} | ||
*{{i| ''RGV''-''FXL'' in Contrast to Other | *{{i| ''RGV''-''FXL'' in Contrast to Other Yogâcāra Texts|436}} | ||
*{{i| ''Gotra'' Theory in the Development of | *{{i| ''Gotra'' Theory in the Development of Yogâcāra|439}} | ||
*{{i|7.10 Conclusion|440}}<br><br> | *{{i|7.10 Conclusion|440}}<br><br> | ||
*{{i|'''8. Conclusion'''|'''441'''}} | *{{i|'''8. Conclusion'''|'''441'''}} | ||
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*{{i| (1) The ''Awakening of Faith'' Was Connected with Paramârtha|443}} | *{{i| (1) The ''Awakening of Faith'' Was Connected with Paramârtha|443}} | ||
*{{i| (2) Paramârtha Stood Against Xuanzang|446}} | *{{i| (2) Paramârtha Stood Against Xuanzang|446}} | ||
*{{i| (3) Yogâcāra and Tathāgatagarbha Are Two Distinct and Antagonistic Trends of Thought|448}} | *{{i| (3) Yogâcāra and Tathāgatagarbha Are Two Distinct and Antagonistic<br> Trends of Thought|448}} | ||
*{{i|8.3 Some General Remarks about the Study of Paramârtha and the Sixth-Century Chinese Buddhism|449}} | *{{i|8.3 Some General Remarks about the Study of Paramârtha and the Sixth-<br> Century Chinese Buddhism|449}} | ||
*{{i| (A) Chinese Buddhist Texts as Snapshots of Indian Buddhism|450}} | *{{i| (A) Chinese Buddhist Texts as Snapshots of Indian Buddhism|450}} | ||
*{{i| (B) Examining Chinese Texts First in the Chinese Context|451}} | *{{i| (B) Examining Chinese Texts First in the Chinese Context|451}} | ||
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*{{i|'''Bibliography'''|'''460'''}} | *{{i|'''Bibliography'''|'''460'''}} | ||
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Latest revision as of 14:56, 3 August 2020
Abstract
This dissertation argues that the Yogâcāra Buddhism transmitted by the Indian translator Paramârtha (Ch. Zhendi 真諦) underwent a significant transformation due to the influence of his later Chinese interpreters, a phenomenon to which previous scholars failed to paid enough attention.
I begin with showing two contrary interpretations of Paramârtha's notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of "original awakening" (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, a contrary interpretation of jiexing is preserved in a Dunhuang fragment Taishō No. 2805 (henceforth abbreviated as T2805).
The crucial part of this dissertation consists in demonstrating that T2805 and the Awakening of Faith represent two competing lineages of the interpreters of Paramârtha. The first clue is that modern scholars have voiced objection to the traditional attribution of the Awakening of Faith to Paramârtha. In addition, I discovered that striking similarities exist between T2805 and Paramârtha's corpus with respect to terminology, style of phrasing, and doctrine. I further draw attention to the historical testimonies about two different doctrinal views held by Paramârtha's interpreters. Therefore, I argue that there were two lineages in the name of Paramârtha's disciples around 590 CE: the indirect lineage interpreted Paramârtha through the lens of the Awakening of Faith; and the direct lineage—represented by T2805—preserved Paramârtha's original teachings but died out prematurely. Later Chinese Buddhist tradition mistakenly regards the indirect lineage as Paramârtha's true heir and attributes the Awakening of Faith to Paramârtha.
This implies that Paramârtha may have agreed with Xuanzang 2T5c (600–664) much more than scholars used to assume. For example, Xuanzang's characterization of the notion of "aboriginal uncontaminated seeds" looks very similar to how Paramârtha depicts jiexing. It also implies that we should distinguish the strong sense of the notion of "tathāgatagarbha" in the Awakening of Faith from its weak sense. The fact that even Vasubandhu endorses the weak sense of "tathāgatagarbha" strongly challenges the received wisdom that Yogâcāra and Tathāgatagarbha were two distinct and antagonistic trends of thought in India.
| Citation | Keng, Ching. "Yogâcāra Buddhism Transmitted or Transformed? Paramārtha (499–569) and His Chinese Interpreters." PhD diss., Harvard University, 2009. |
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