Madhyamaka in Tibet: Thinking Through the Ultimate Truth
0
조회
0
다운로드
1
인용
0
참고문헌
키워드
초록
This paper is a philosophical reconstruction of dominant interpretative strands of Madhyamaka thought in Tibet. I distinguish features of Tibetan interpretations of Madhyamaka from what Mark Siderits has characterized as the view of Nāgārjuna’s Madhyamaka, and in particular, his claim that for Nāgārjuna, an ultimate truth is an incoherent notion. In doing so, I make a case for an interpretation of Madhyamaka that is compatible with Yogācāra, with particular attention to an interpretation offered by Mipam (1846-1912). Mipam’s presentation bridges Madhyamaka and Yogācāra by articulating an inconceivable unity of the two truths. I will argue that an inconceivable ultimate is compatible with Yogācāra and Madhyamaka by drawing attention to Madhyamaka as a system of interpretation that acknowledges all truths as framework-dependent. That is, since all truths are relative to a particular framework in Madhyamaka, framework-dependent truths are always only conventional, or relative truths; there are no framework-independent truths. Yet the structure of the framework itself is “unframeable” (beyond the scope of thought and expression) because discrete truths are necessarily conceived within a particular framework. What transcends the boundaries of the framework (and cannot be completely enframed within it) is the ultimate truth. Whereas emptiness is the principal metaphor for ultimate truth in Madhyamaka, the inexpressible (unenframed) ultimate is expressed in different ways in Yogācāra: in terms such as the “dependent nature” (paratantra) and the “basic consciousness” (ālayavijñāna). An inconceivable ultimate is certainly consistent with Yogācāra, but need not conflict with a Madhayamaka interpretation. This is because, while the ground of things is empty, it is also dependently arisen (and dependence is dependent, too, just as emptiness is empty).
Abstract
This paper is a philosophical reconstruction of dominant interpretative strands of Madhyamaka thought in Tibet. I distinguish features of Tibetan interpretations of Madhyamaka from what Mark Siderits has characterized as the view of Nāgārjuna’s Madhyamaka, and in particular, his claim that for Nāgārjuna, an ultimate truth is an incoherent notion. In doing so, I make a case for an interpretation of Madhyamaka that is compatible with Yogācāra, with particular attention to an interpretation offered by Mipam (1846-1912). Mipam’s presentation bridges Madhyamaka and Yogācāra by articulating an inconceivable unity of the two truths. I will argue that an inconceivable ultimate is compatible with Yogācāra and Madhyamaka by drawing attention to Madhyamaka as a system of interpretation that acknowledges all truths as framework-dependent. That is, since all truths are relative to a particular framework in Madhyamaka, framework-dependent truths are always only conventional, or relative truths; there are no framework-independent truths. Yet the structure of the framework itself is “unframeable” (beyond the scope of thought and expression) because discrete truths are necessarily conceived within a particular framework. What transcends the boundaries of the framework (and cannot be completely enframed within it) is the ultimate truth. Whereas emptiness is the principal metaphor for ultimate truth in Madhyamaka, the inexpressible (unenframed) ultimate is expressed in different ways in Yogācāra: in terms such as the “dependent nature” (paratantra) and the “basic consciousness” (ālayavijñāna). An inconceivable ultimate is certainly consistent with Yogācāra, but need not conflict with a Madhayamaka interpretation. This is because, while the ground of things is empty, it is also dependently arisen (and dependence is dependent, too, just as emptiness is empty).
참고문헌 (27)
- Asaṅga, "sde dge mtshal par bka’ ’gyur: a facsimile edition of the 18th century redaction of Situ chos kyi ’byung gnas prepared under the direction of H.H. the 16th rgyal dbang karma pa" (1977), Delhi Karmapae Chodhey Gyalwae Sungrab Partun Khang
- Asaṅga, "sde dge mtshal par bka’ ’gyur: a facsimile edition of the 18th century redaction of Situ chos kyi ’byung gnas prepared under the direction of H.H. the 16th rgyal dbang karma pa" (1977), Delhi Karmapae Chodhey Gyalwae Sungrab Partun Khang
- Candrakīrti, "The Tibetan tripitika vol. 98" (1999), Tibetan Tripitika Research Institute; dbu ma la ’jug pa’i rang ’grel. Sarnath, Sakya Students’ Union
- Dharmacakra Translation Committee, "Ornament of the Great Vehicle Sūtras" (2014), Snow Lion
- Dölpopa, "Mountain Doctrine: Tibet’s Fundamental Treatise on Other-Emptiness and the Buddha Matrix" (2006), Snow Lion Publications
- Duckworth, Douglas, "Mipam on Buddha-Nature: The Ground of the Nyingma Tradition" (2008), SUNY Press
- Duckworth, Douglas, "Jamgön Mipam: His Life and Teachings" (2011), Shambhala Publications
- Hanh, Thich Nhat, "Peace of Mind: Becoming Fully Present" (2014), Parallax Press
- Kakol, Peter Paul, "Emptiness and Becoming: Integrating Mādhyamika Buddhism and Process Philosophy" (2009), DK Printworld
- "sde dge mtshal par bka’ ’gyur: a facsimile edition of the 18th century redaction of Situ chos kyi ’byung gnas prepared under the direction of H.H. the 16th rgyal dbang karma pa" (1977), Delhi Karmapae Chodhey Gyalwae Sungrab Partun Khang
- Mipam, "Mipam’s Collected Works (Dilgo Khyentsé’s expanded redaction of sde dge ed.), vol. 2", pp.1~760 (1987), Zhechen Monastery
- Mipam, "Mipam’s Collected Works (Dilgo Khyentsé’s expanded redaction of sde dge ed.), vol. 4", pp.659~786 (1987), Zhechen Monastery
- Mipam, "Mipam’s Collected Works (Khyentsé’s expanded redaction of sde dge ed.), vol. 22", pp.1~328 (1987), Zhechen Monastery
- Mipam, "Maitreya’s Distinguishing Phenomena and Pure Being", pp.609~658 (2004), Snow Lion Publications
- Mipam, "Words That Delight Guru Mañjughoṣa: Commentary on the Ornament of the Middle Way (dbu ma rgyan gyi rnam bshad ’jam byangs bla ma dgyes pa’i zhal lung)" (1990), Nationalities Press
- Nāgārjuna, "The Tibetan tripitika vol. 95"
- Quine, W.V.O., "Two Dogmas of Empiricism", The Philosophical Review, 60, pp.20~43 (1951)
- Priest, Graham, "Beyond the Limits of Thought" (2002), Oxford University Press
- Siderits, Mark, "Personal Identity and Buddhist Philosophy" (2003), Ashgate
- Siderits, Mark, "Causation and Emptiness in Early Madhyamaka", Journal of Indian Philosophy, 32, pp.393~419 (2004)
- Siderits, Mark, "Buddhism as Philosophy" (2007), Hackett Publishing Co
- Siderits, Mark, "Moonpaths: Ethics and Emptiness", pp.119~139 (2016), Oxford University Press
- Stearns, Cyrus, "The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Sherab Gyaltsen" (1999), SUNY Press
- Tsongkhapa, "Thoroughly Illuminating the Viewpoint (dgongs pa rab gsal)" (1998), Central Institute of Higher Tibetan Studies
- Waldron, William, "The Buddhist Unconscious: The Ālayavijñāna in the Context of Indian Buddhist Thought" (2003), Routledge Curzon
- Wittgenstein, Ludwig, "Philosophical Investigations" (2001), Blackwell Publications