Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Share our website with your friends.
Email this page to a friend
Books > Buddhist > Buddhahood Embodied: Sources of Controversy In Indian and Tibet
Displaying 1136 of 1684         Previous  |  NextSubscribe to our newsletter and discounts
Buddhahood Embodied: Sources of Controversy In Indian and Tibet
Buddhahood Embodied: Sources of Controversy In Indian and Tibet
Description
Back of the Book

To enter the Mahayana Buddhist path to enlightenment is to seek both to become free horn our dualistic, deluded world and to remain actively engaged in that world until all others are free. How an these two apparently contradictory qualities to be embodied in the attainment of buddhahood (dharmakaya)? How can one’s present practice accomplish that? These questions underlie a millennium-old controversy over buddhahood in India and Tibet that centers around a cherished text, the Abhisamayalamkara Makransky shows how the Abhisamayalamkara’s composite redaction, from Abhidharma, Prajnaparamita, and Yogacara traditions, permitted its interpreters to perceive different aspects of those traditions as central in its teaching of buddhahoo4. This enabled Indians and Tibetans to read very different perspectives on enlightenment into the Abhisamayalamkara, through which they responded to the questions in startlingly different ways.

The author shows how these perspectives provide alternative ways to resolve a logical tension at the heart of Mahayana though; inscribed in the doctrine that buddhahood paradoxically transcends and engages our world simultaneously. Revealin3 this tension as the basis of the Abhisamayalamkara controversy, Makransky shows its connection to many other Indo-Tibetan controversies revolving around the same tension: disagreements over Buddhahood’s knowledge, embodiment, and accessibility to being a (in Buddha nature and through the path). Tracing the source of tension to early Mahayana practice intuitions about enlightenment, the author argues that different perspectives in these controversies express different ways of prioritizing those practice intuitions.

“This is first-rate Buddhist scholarship, ranging over many centuries, dozens of texts, and two cultures, while never losing its focus on the crucial philological and doctrinal issues that animate it is intellectual history of a high order, the product of careful detective work, in which subtle leads and nuanced arguments are tracked and traced with linguistic skill and methodological sophistication in a convincing attempt to expose larger patterns of development. It significantly advance’s our understanding of a crucial, yet surprisingly under-studied area of Mahayana Buddhism—the doctrine of buddhahood—in the process clearing away a great deal of cant and cliché that long has been uncriticaliy accepted and perpetuated. It also illuminates the history relation and (sometimes) authorship of a number of central Mahayana texts, including the Prajnapiramita ruins and the great treatises of the Yogacara tradition. Family, it is written with remarkable clarity and force—for all its subtlety and complexity, the reader virtually knows where the discussion has been, where it stands, and where it is headed.”

John J. Makransky teaches Buddhist Studies and Comparative Theology in the Department of Theology, Boston College.

Preface

This book draws from the research of my doctoral dissertation, which examined disagreements over Buddhahood as it is taught in the Abhisamayalamkara, a text much studied in Indian Mahayana and Tibetan Buddhism. This book, however, carries that research several more steps. It explains how disagreements over the Abhisamayalamkara’s teaching of Buddhahood express alternative ways to engage a doctrinal tension at the very heart of systematic Mahayana thought. It thereby shows how long controversy over that text is systemically related to many other controversies over Buddhahood in India and Tibet, all of which express the same underlying tension. In the final chapter, the book identifies early Mahayana intuitions of practice that drove Mahayana doctrinal formation toward that tension. It argues that later controversies over the resolution of that tension represent a clash of alternative perspectives on Buddhahood, perspectives that differ in how they prioritize and systematize those intuitions of practice. Several such controversies over Buddhahood (in its relation to us and to our world) continue to the present day in living traditions of Asian Buddhist scholarship and praxis.

This book is written with three kinds of readers particularly in mind: (1) contemporary academic students and scholars who are interested in Mahayana Buddhist thought and practice; (2) traditionally trained Buddhist scholars in Asia and the West, whose knowledge of the texts under discussion here is continuous with their transmission in Asian Buddhist cultures over many centuries; (3) contemporary practitioners of Buddhism, most of whom are not scholars, but who desire clarification on reasons for the differing perspectives within Buddhist tradition on the doctrines they are now internalizing and the practices they are now performing. I am located somewhere within the intersection of all three of these groups, and there-fore write not only as an academic scholar of Buddhism but as a Mahayana Buddhist.

The questions that led me into the studies behind this book are presented at the beginning of the first chapter. They are inspired by two basic practices transmitted to contemporary Mahayana Buddhists from long tradition: (1) Mahayana practice of refuge in the Buddha, and (2) cultivation of bodhicitta, the aspiration to attain enlightenment, to become Buddha, for the sake of beings. The questions are these: When we take refuge in the Buddha, what are we actually taking refuge in? When we aspire to become Buddha for the sake of beings, what are we actually aspiring to become, and how is our practice to fulfill that aspiration?

The precise answers to these questions have varied within Mahayana Buddhist traditions, even to the present day. Our authentic response to those questions must be based both on those traditions and on the realities of our individual and social practices as they continue to develop in new times and places. For contemporary Mahayana Buddhists, then, a first step toward finding our own response to such questions is to learn as much as we can about what Mahayana traditions, continuous with the ones we have inherited, have said about Buddhahood. Inasmuch as these traditions have sometimes disagreed in significant ways, we have to learn what the disagreements have most deeply involved, especially when viewed in their relation to Buddhist thought and practice as a whole. Only then can we begin to assess their possible implications for our own understanding and practice in the present.

That is the broad theological concern behind this book, which explores bases of disagreement over Buddhahood in some of the textual traditions of Indian and Tibetan Buddhism that are now part of our cultural inheritance in both Asia and the West. Because the book tries to dig rather deeply into ancient textual sources of disagreements on Buddhahood, and seeks to relate those disagreements to differing perspectives on Mahayana thought and practice as a whole, it should hold interest for scholars and students in Western universities and Asian Buddhist centers of higher learning. And because its underlying purpose is to clear a little more of the ground necessary for contemporary Mahayana Buddhists to discern what an authentic practice must become in our own place and time, it may be of some use to Mahayana practitioners of the present and future. At least that is my hope.

Without assuming that the reader knows Sanskrit, I do use Sanskrit terminology for many important terms throughout the book. I always provide the meaning in English for each context. But as the reader will soon appreciate, meanings of one Sanskrit term (like “dharmakaya”) vary significantly in different contexts. A single standard translation applied to all contexts would erase potential meanings. The book is therefore written in a way that will enable the interested reader to pick up key Sanskrit terms without prior knowledge of Sanskrit.

Scholars and students may find the entire book useful. Contemporary practitioners of Buddhism who are interested in the overall concerns of the book, but not in all the details of textual analysis, need not read chapters 7 and 8 in their entirety. One can get the gist of them from their introductory and concluding sections. These chapters present literary-critical analysis of key texts. The full content of them is for scholars who want details of the evidence and for others who may wish to use this book to open up questions on the relevance of historical context and literary criticism for the understanding of scared Buddhist texts.

In general, I have tried to write this book so that it may serve equally as a text for the university classroom, as a reference work on many of the key ideas and practices formative of Mahayana understandings of Buddhahood, or as a self-study manual for students of Dharma who want to dig more deeply into textual and doctrinal roots of Mahayana traditions in which they practice. If there is any merit in this book, karmic or otherwise, it comes from the Buddhas through all who have taught me. May it therefore come to fruition in the awakening of us all.

Contents

Preface xiii
Acknowledgments xvii
Abbreviations xix
Chapter 1: Introduction 1
Chapter 2: The Buddha’s Body of Dharmas (Dharmakaya) in Sarvastivada Abhidharma 23
Chapter 3: The Buddhas’ Embodiment of Dharma (ta) (Dharmakaya) in Prajnaparamita Sutras 29
Chapter 4: Embodiment of Buddhahood in its Own Realization: Yogacara Svabhavikakayas as Projection of Praxis and Gnoseology 39
Chapter 5: Enlightenment’s Paradox: Nondual Awareness of the Unconditioned (Svabhavikakaya) Embodied in Conditioned Activity for Being (Sambhogikakyaya), Nairmanikakaya) 85
Chapter 6: The Abhisamayalamkara and its Eighth Chapter on Buddhahood 109
Chapter 7: Literary-Critical Analysis of Abhisamayalamkara, Chapter 8: A Map that Projects the Three Kays of Yogacara onto the Large Prajnaparamita Sutra 127
Chapter 8: Internal Evidence that Abhisamayalamkara Chapter 8 Teaches the Three Yogacara Kayas159
Chapter 9: Arya Vimuktisena on Gnoseology and Buddhology in the Abhisamayalamkara 187
Chapter 10: Haribhaadra’s Analytic-Inferential Perspective on Buddhahood: Buddha Dharmas as Fourth “Body” 211
Chapter 11: Responses by Indian Scholars to Haribhadra’s Four Buddha Bodies 259
Chapter 12: The Controversy Continues in Tibet: Tsong kha pa and Go ram pa 287
Chapter 13: Sources of Controversy – Nonabiding Nirvana and the Mahayana Quest for Authentic Reinterpretation of the Four Noble Truths 319
Notes 369
Selected Bibliography 451
Index 465

Buddhahood Embodied: Sources of Controversy In Indian and Tibet

Item Code:
NAC559
Cover:
Hardcover
Edition:
1998
ISBN:
8170305977
Size:
9.0 Inch X 5.8 Inch
Pages:
512
Other Details:
Weight of the Book: 700 gms
Price:
$35.00   Shipping Free
Add to Wishlist
Send as e-card
Send as free online greeting card
Buddhahood Embodied: Sources of Controversy In Indian and Tibet

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 4131 times since 19th Nov, 2011
Back of the Book

To enter the Mahayana Buddhist path to enlightenment is to seek both to become free horn our dualistic, deluded world and to remain actively engaged in that world until all others are free. How an these two apparently contradictory qualities to be embodied in the attainment of buddhahood (dharmakaya)? How can one’s present practice accomplish that? These questions underlie a millennium-old controversy over buddhahood in India and Tibet that centers around a cherished text, the Abhisamayalamkara Makransky shows how the Abhisamayalamkara’s composite redaction, from Abhidharma, Prajnaparamita, and Yogacara traditions, permitted its interpreters to perceive different aspects of those traditions as central in its teaching of buddhahoo4. This enabled Indians and Tibetans to read very different perspectives on enlightenment into the Abhisamayalamkara, through which they responded to the questions in startlingly different ways.

The author shows how these perspectives provide alternative ways to resolve a logical tension at the heart of Mahayana though; inscribed in the doctrine that buddhahood paradoxically transcends and engages our world simultaneously. Revealin3 this tension as the basis of the Abhisamayalamkara controversy, Makransky shows its connection to many other Indo-Tibetan controversies revolving around the same tension: disagreements over Buddhahood’s knowledge, embodiment, and accessibility to being a (in Buddha nature and through the path). Tracing the source of tension to early Mahayana practice intuitions about enlightenment, the author argues that different perspectives in these controversies express different ways of prioritizing those practice intuitions.

“This is first-rate Buddhist scholarship, ranging over many centuries, dozens of texts, and two cultures, while never losing its focus on the crucial philological and doctrinal issues that animate it is intellectual history of a high order, the product of careful detective work, in which subtle leads and nuanced arguments are tracked and traced with linguistic skill and methodological sophistication in a convincing attempt to expose larger patterns of development. It significantly advance’s our understanding of a crucial, yet surprisingly under-studied area of Mahayana Buddhism—the doctrine of buddhahood—in the process clearing away a great deal of cant and cliché that long has been uncriticaliy accepted and perpetuated. It also illuminates the history relation and (sometimes) authorship of a number of central Mahayana texts, including the Prajnapiramita ruins and the great treatises of the Yogacara tradition. Family, it is written with remarkable clarity and force—for all its subtlety and complexity, the reader virtually knows where the discussion has been, where it stands, and where it is headed.”

John J. Makransky teaches Buddhist Studies and Comparative Theology in the Department of Theology, Boston College.

Preface

This book draws from the research of my doctoral dissertation, which examined disagreements over Buddhahood as it is taught in the Abhisamayalamkara, a text much studied in Indian Mahayana and Tibetan Buddhism. This book, however, carries that research several more steps. It explains how disagreements over the Abhisamayalamkara’s teaching of Buddhahood express alternative ways to engage a doctrinal tension at the very heart of systematic Mahayana thought. It thereby shows how long controversy over that text is systemically related to many other controversies over Buddhahood in India and Tibet, all of which express the same underlying tension. In the final chapter, the book identifies early Mahayana intuitions of practice that drove Mahayana doctrinal formation toward that tension. It argues that later controversies over the resolution of that tension represent a clash of alternative perspectives on Buddhahood, perspectives that differ in how they prioritize and systematize those intuitions of practice. Several such controversies over Buddhahood (in its relation to us and to our world) continue to the present day in living traditions of Asian Buddhist scholarship and praxis.

This book is written with three kinds of readers particularly in mind: (1) contemporary academic students and scholars who are interested in Mahayana Buddhist thought and practice; (2) traditionally trained Buddhist scholars in Asia and the West, whose knowledge of the texts under discussion here is continuous with their transmission in Asian Buddhist cultures over many centuries; (3) contemporary practitioners of Buddhism, most of whom are not scholars, but who desire clarification on reasons for the differing perspectives within Buddhist tradition on the doctrines they are now internalizing and the practices they are now performing. I am located somewhere within the intersection of all three of these groups, and there-fore write not only as an academic scholar of Buddhism but as a Mahayana Buddhist.

The questions that led me into the studies behind this book are presented at the beginning of the first chapter. They are inspired by two basic practices transmitted to contemporary Mahayana Buddhists from long tradition: (1) Mahayana practice of refuge in the Buddha, and (2) cultivation of bodhicitta, the aspiration to attain enlightenment, to become Buddha, for the sake of beings. The questions are these: When we take refuge in the Buddha, what are we actually taking refuge in? When we aspire to become Buddha for the sake of beings, what are we actually aspiring to become, and how is our practice to fulfill that aspiration?

The precise answers to these questions have varied within Mahayana Buddhist traditions, even to the present day. Our authentic response to those questions must be based both on those traditions and on the realities of our individual and social practices as they continue to develop in new times and places. For contemporary Mahayana Buddhists, then, a first step toward finding our own response to such questions is to learn as much as we can about what Mahayana traditions, continuous with the ones we have inherited, have said about Buddhahood. Inasmuch as these traditions have sometimes disagreed in significant ways, we have to learn what the disagreements have most deeply involved, especially when viewed in their relation to Buddhist thought and practice as a whole. Only then can we begin to assess their possible implications for our own understanding and practice in the present.

That is the broad theological concern behind this book, which explores bases of disagreement over Buddhahood in some of the textual traditions of Indian and Tibetan Buddhism that are now part of our cultural inheritance in both Asia and the West. Because the book tries to dig rather deeply into ancient textual sources of disagreements on Buddhahood, and seeks to relate those disagreements to differing perspectives on Mahayana thought and practice as a whole, it should hold interest for scholars and students in Western universities and Asian Buddhist centers of higher learning. And because its underlying purpose is to clear a little more of the ground necessary for contemporary Mahayana Buddhists to discern what an authentic practice must become in our own place and time, it may be of some use to Mahayana practitioners of the present and future. At least that is my hope.

Without assuming that the reader knows Sanskrit, I do use Sanskrit terminology for many important terms throughout the book. I always provide the meaning in English for each context. But as the reader will soon appreciate, meanings of one Sanskrit term (like “dharmakaya”) vary significantly in different contexts. A single standard translation applied to all contexts would erase potential meanings. The book is therefore written in a way that will enable the interested reader to pick up key Sanskrit terms without prior knowledge of Sanskrit.

Scholars and students may find the entire book useful. Contemporary practitioners of Buddhism who are interested in the overall concerns of the book, but not in all the details of textual analysis, need not read chapters 7 and 8 in their entirety. One can get the gist of them from their introductory and concluding sections. These chapters present literary-critical analysis of key texts. The full content of them is for scholars who want details of the evidence and for others who may wish to use this book to open up questions on the relevance of historical context and literary criticism for the understanding of scared Buddhist texts.

In general, I have tried to write this book so that it may serve equally as a text for the university classroom, as a reference work on many of the key ideas and practices formative of Mahayana understandings of Buddhahood, or as a self-study manual for students of Dharma who want to dig more deeply into textual and doctrinal roots of Mahayana traditions in which they practice. If there is any merit in this book, karmic or otherwise, it comes from the Buddhas through all who have taught me. May it therefore come to fruition in the awakening of us all.

Contents

Preface xiii
Acknowledgments xvii
Abbreviations xix
Chapter 1: Introduction 1
Chapter 2: The Buddha’s Body of Dharmas (Dharmakaya) in Sarvastivada Abhidharma 23
Chapter 3: The Buddhas’ Embodiment of Dharma (ta) (Dharmakaya) in Prajnaparamita Sutras 29
Chapter 4: Embodiment of Buddhahood in its Own Realization: Yogacara Svabhavikakayas as Projection of Praxis and Gnoseology 39
Chapter 5: Enlightenment’s Paradox: Nondual Awareness of the Unconditioned (Svabhavikakaya) Embodied in Conditioned Activity for Being (Sambhogikakyaya), Nairmanikakaya) 85
Chapter 6: The Abhisamayalamkara and its Eighth Chapter on Buddhahood 109
Chapter 7: Literary-Critical Analysis of Abhisamayalamkara, Chapter 8: A Map that Projects the Three Kays of Yogacara onto the Large Prajnaparamita Sutra 127
Chapter 8: Internal Evidence that Abhisamayalamkara Chapter 8 Teaches the Three Yogacara Kayas159
Chapter 9: Arya Vimuktisena on Gnoseology and Buddhology in the Abhisamayalamkara 187
Chapter 10: Haribhaadra’s Analytic-Inferential Perspective on Buddhahood: Buddha Dharmas as Fourth “Body” 211
Chapter 11: Responses by Indian Scholars to Haribhadra’s Four Buddha Bodies 259
Chapter 12: The Controversy Continues in Tibet: Tsong kha pa and Go ram pa 287
Chapter 13: Sources of Controversy – Nonabiding Nirvana and the Mahayana Quest for Authentic Reinterpretation of the Four Noble Truths 319
Notes 369
Selected Bibliography 451
Index 465
Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Related Items

Large Size Yoga-murti Buddha
Deal 20% Off
Brass Sculpture
28.5 inch X 24 inch X 15.5 inch
27.3 Kg
Item Code: RQ06
$1225.00$980.00
You save: $245.00 (20%)
Backorder
Backorder
The Enlightened Buddha
Brass Statue
12.0" X 8.0" X 8.0"
7.6 Kg
Item Code: ZZ63
$295.00
Add to Cart
Buy Now
Dorje Inlay Pendant
Sterling Silver
1.4" Height
0.8" Width
5 gms
Item Code: JTA17
$25.00
Add:
Add to Cart
Buy Now
The Quintessential Symbol of Vajrayana Buddhism
Sterling Silver
1.5" Height
1.0" Width
7 gms
Item Code: JTD76
$25.00
Add:
Add to Cart
Buy Now
Buddhism in Sikkim (DVD)
Sumit Banerjee
Indira Gandhi National Centre for the Art, New Delhi
1 Hr. 29:22 Minutes
Item Code: ICJ090
$28.00
Add to Cart
Buy Now
Lord Buddha, the Performer and the Redeemer
Brass Statue
15 inch X 10 inch X 7 inch
7.24 kg
Item Code: XK55
$495.00
Backorder
Backorder
Female Buddhist Deity Tara
Brass Sculpture
19 inch X 11.5 inch X 10.5 inch
10.86 kg
Item Code: XG90
$395.00
Backorder
Backorder
On Being Buddha (The Classical Doctrine of Buddhahood)
by Paul J. Griffiths
Hardcover (Edition: 1995)
Sri Satguru Publications
Item Code: NAE651
$30.00
Add to Cart
Buy Now
Guide to Buddhahood (Being A Standard Manual of Chinese Buddhism)
by Timothy Richard
Hardcover (Edition: 2008)
Sri Satguru Publications
Item Code: NAD705
$25.00
Add to Cart
Buy Now
The Uttaratantra of Maitreya
by H.S. Prasad
Hardcover (Edition: 1997)
Sri Satguru Publications
Item Code: NAC464
$30.00
Add to Cart
Buy Now
A Buddhist Bible
by Dwight Goddard
Paperback (Edition: 1999)
Book Faith India, Delhi
Item Code: IDI023
$35.00
Add to Cart
Buy Now
Fifty Stanzas on the Spiritual Teacher
Item Code: IHF007
$12.00
Add to Cart
Buy Now
Mapping the Bodhicaryavatara: Essays on Mahayana Ethics
Item Code: NAJ630
$40.00
Add to Cart
Buy Now

Testimonials

Very grateful for this service, of making this precious treasure of Haveli Sangeet for ThakurJi so easily in the US. Appreciate the fact that notation is provided.
Leena, USA.
The Bhairava painting I ordered by Sri Kailash Raj is excellent. I have been purchasing from Exotic India for well over a decade and am always beyond delighted with my extraordinary purchases and customer service. Thank you.
Marc, UK
I have been buying from Exotic India for years and am always pleased and excited to receive my packages. Thanks for the quality products.
Delia, USA
As ever, brilliant price and service.
Howard, UK.
The best and fastest service worldwide - I am in Australia and I put in a big order of books (14 items) on a Wednesday; it was sent on Friday and arrived at my doorstep early on Monday morning - amazing! All very securely packed in a very strong cardboard box. I have bought several times from Exotic India and the service is always exceptionally good. THANK YOU and NAMASTE!
Charles (Rudra)
I just wanted to say that this is I think my 3rd (big) order from you, and the last two times I received immaculate service, the books arrived well and it has been a very pleasant experience. Just wanted to say thanks for your efficient service.
Shantala, Belgium
Thank you so much EXOTIC INDIA for the wonderfull packaging!! I received my order today and it was gift wrapped with so much love and taste in a beautiful golden gift wrap and everything was neat and beautifully packed. Also my order came very fast... i am impressed! Besides selling fantastic items, you provide an exceptional customer service and i will surely purchase again from you! I am very glad and happy :) Thank you, Salma
Salma, Canada.
Artwork received today. Very pleased both with the product quality and speed of delivery. Many thanks for your help.
Carl, UK.
I wanted to let you know how happy we are with our framed pieces of Shree Durga and Shree Kali. Thank you and thank your framers for us. By the way, this month we offered a Puja and Yagna to the Ardhanarishwara murti we purchased from you last November. The Brahmin priest, Shree Vivek Godbol, who was visiting LA preformed the rites. He really loved our murti and thought it very paka. I am so happy to have found your site , it is very paka and trustworthy. Plus such great packing and quick shipping. Thanks for your service Vipin, it is a pleasure.
Gina, USA
My marble statue of Durga arrived today in perfect condition, it's such a beautiful statue. Thanks again for giving me a discount on it, I'm always very pleased with the items I order from you. You always have the best quality items.
Charles, Tennessee
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2017 © Exotic India