By John J. Makransky
To go into the Mahayana Buddhist route to enlightenment is to hunt either to turn into loose from our dualistic, deluded global and to stay actively engaged in that global until eventually all others are unfastened. How are those it appears contradictory traits to be embodied within the attainment of buddhahood (dharmakaya)? How can one's current perform do so? those questions underlie a millennium-old controversy over buddhahood in India and Tibet that facilities round a adored textual content, the Abhisamayalamkara. Makransky exhibits how the Abhisamayalamkara's composite redaction, from Abhidharma, Prajnaparamita, and Yogacara traditions, accepted its interpreters to understand diversified points of these traditions as vital in its instructing of buddhahood. This enabled Indians and Tibetans to learn very various views on enlightenment into the Abhisamayalamkara, in which they spoke back to the questions in startlingly alternative ways. the writer indicates how those views supply other ways to solve a logical stress on the middle of Mahayana concept, inscribed within the doctrine that buddhahood sarcastically transcends and engages our global at the same time. Revealing this stress because the foundation of the Abhisamayalamkara controversy, Makransky indicates its connection to many different Indo-Tibetan controversies revolving round the similar rigidity: disagreements over buddhahood's wisdom, embodiment, and accessibility to beings (in Buddha nature and during the path). Tracing the resource of hysteria to early Mahayana perform intuitions approximately enlightenment, the writer argues that various views in those controversies show alternative ways of prioritizing these perform intuitions.
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Additional resources for Buddhahood embodied: sources of controversy in India and Tibet
16 In classical Indian Mahayana texts, a Buddha's nirvana was unconditioned (he was personally freed from the causes of the conditioned world) and at the same time, conditioned (manifesting pervasively in the conditioned world for others). It was given the name "nonabiding nirvana" (apratisthita nirvana), because it was bound neither to the < previous page page_11 If you like this book, buy it! 2010 16:35:05] next page > page_12 < previous page page_12 next page > Page 12 causal chain of conditioned existence, nor to the isolation of a quiescent (pre-Mahayana type) final nirvana.
One late Tibetan commentarial tradition, heavily influenced by Haribhadra's authority, even came to the conclusion that the interpretive difference between Arya Vimuktisena and Haribhadra had been entirely philological; Arya Vimuktisena, it said, had had the very same views on Buddhahood that Haribhadra had, and they differed only in their understanding of the Sanskrit grammar of key verses. 22 This viewpoint would make Ratnakarasanti's call to return to Arya Vimuktisena's interpretation a trivial matter.
Consistent with this ontology, when seeking for what it was which comprised the Buddha refuge, Sarvastivada Abhidharma identified a Buddha's undefiled dharmas as the ultimate factors constituting his Buddhahood (buddhakarakah dharmah). The undefiled dharmas ultimately defined what a Buddha was.
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