An Argument for Cittamātra: Reflections on Bodhicaryāvatāra 9:28 (Tib. 27) cd
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An Argument for Cittamātra: Reflections on Bodhicaryāvatāra 9:28 (Tib. 27) cd
Chapter in a Book
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Description
No abstract given. Here are the first relevant paragraphs:
The view that the most appropriate way to approach a Buddhist text is where available through a commentary is one with which I am basically in sympathy. Unfortunately, however, where we can find more than one commentary to a Buddhist writing we will often also find widely differing interpretations of even the same verse, particularly as regards philosophical points where the fact of difference appears not always to be realised by the commentators themselves. That we ourselves are not always fully aware of different interpretations is due partly to the emphasis placed in the past on the primacy of Indian commentaries, where often only one commentary to a key text survives, and perhaps partly also to an insufficient philosophical sensitivity to nuances and differences contained in the words used and their implications. I have attempted to show elsewhere however, in looking at the uses of the terms prakṛtinirvāṇa/prakṛtinirvṛta in the ninth chapter of the Bodhicaryāvatāra, that not only are there some radically different commentarial interpretations of the relevant verses, but when we tum to Tibetan commentators we find that they bring into their understanding of the Bodhicaryāvatāra language from the tathāgatagarba tradition of the Ratnagotravibhāga which is entirely missing in Indian commentaries and not implied by the Bodhicaryāvatāra itself. Thus the relevant verses of the Bodhicaryāvatāra are read by Tibetan commentators with reference to their different understandings of the tathāgatagarba tradition, which latter is not mentioned and presumably not needed by Indian commentators. The source for this way of reading the Bodhicaryāvatāra was probably the 11th/12th century lama rNgog bLo ldan shes rab, who was closely associated with the transmission and popularisation of the Ratnagotravibhāga in Tibet (see Williams (1992)). It is clear that reading the Tibetan commentaries will not necessarily tell us as such what the verse means (at least as regards something like the author's intentions), for Tibetan commentators bring into play their own concerns, and link traditions and ideas which may not always have been linked in India. Tibetan commentators moreover — both ancient and modern — often deeply disagree among themselves, although they are more wary of admitting to disagreeing with their respected Indian commentarial predecessors.
Yet they do disagree, even if perhaps they do not always realise that they have disagreed, or boldly proclaim the fact. By way of illustration I want to look further here at the Indo-Tibetan commentarial tradition to the Bodhicaryāvatāra, this time at a half-verse which occurs during Śāntideva's treatment and critique of Cittamātra:
Bodhicaryāvatāra 9:28cd (=Tib. 27cd)
- vastvāśrayaś cet saṃsāraḥ so'nyathākāśavad bhavet//
- gal te 'khor ba dngos rten can/
de ni gzhan du mkha' 'drar 'gyur//
(Williams, preliminary remarks, 965-66)
- gal te 'khor ba dngos rten can/
Citation
Williams, Paul. '"An Argument for Cittamātra: Reflections on Bodhicaryāvatāra 9:28 (Tib. 27) cd." In Vol. 2 of Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies, Fagernes, 1992, edited by Per Kvaerne, 965–80. Oslo: Institute for Comparative Research in Human Culture, 1994.
Interconnections
1 Scholarship on
An "Introduction to Bodhisattva Practice," the Bodhisattvacaryāvatāra is a poem about the path of a bodhisattva, in ten chapters, written by the Indian Buddhist Śāntideva (fl. c. 685–763). One of the masterpieces of world literature, it is a core text of Mahāyāna Buddhism and continues to be taught, studied, and commented upon in many languages and by many traditions around the world. The main subject of the text is bodhicitta, the altruistic aspiration for enlightenment, and the path and practices of the bodhisattva, the six perfections (pāramitās). The text forms the basis of many contemporary discussions of Buddhist ethics and philosophy.
