1. Dalai Lama, His Holiness the Dalai Lama is the spiritual leader of the Tibetan people, a Nobel Peace Prize recipient, and a beacon of inspiration for Buddhists and non-Buddhists alike. He has persistently reached out across religious and political lines and has engaged in dialogue with scientists in his mission to advance peace and understanding in the world. In doing so, he embodies his motto: “My religion is kindness.”
2. Thubten Chodron, Thubten Chodron has been a Buddhist nun since 1977. A graduate of UCLA, she is the founder and abbess of Sravasti Abbey in Washington State. She is a popular speaker and author of numerous books, including Buddhism for Beginners.
摘要
In Appearing and Empty the Dalai Lama skillfully reveals the Prāsaṅgikas’ view of the ultimate nature of reality so that we will gain the correct view of emptiness, the selflessness of both persons and phenomena, and have the means to eliminate our own and others’ duḥkha.
In this last of three volumes on emptiness, the Dalai Lama takes us through the Sautrāntika, Yogācāra, and Svātantrika views on the ultimate nature of reality and the Prāsaṅgikas’ thorough responses to these, so that we gain the correct view of emptiness—the selflessness of both persons and phenomena. This view entails negating inherent existence while also being able to establish conventional existence: emptiness does not mean nothingness. We then learn how to meditate on the correct view by cultivating pristine wisdom that is the union of serenity and insight as taught in the Pāli, Chinese, and Tibetan traditions. Such meditation, when combined with the altruistic intention of bodhicitta, leads to the complete eradication of all defilements that obscure our minds. This volume also introduces us to the tathāgatagarbha—the buddha essence—and how it is understood in both Tibet and China. Is it permanent? Does everyone have it? In addition, the discussion of sudden and gradual awakening in Zen (Chan) Buddhism and in Tibetan Buddhism is fascinating.
目次
Preface by Bhikṣuṇi Thubten Chodron xiii Abbreviations xix
INTRODUCTION BY H. H. THE DALAI LAMA 1 1 THE TWO TRUTHS 5 Introduction to the Two Truths 5 The Importance of Understanding the Two Truths 7 Buddhist Tenet Systems and the Two Truths 12
2 VEILED TRUTHS 15 Why the Buddha Taught Veiled Truths 16 The Meaning of Saṃvṛti 18 Veiled Truths and Veilings 23 Distinctions among Veiled Truths 25 False and Mistaken 31 True and False 35 Conventional Consciousnesses 37 Conventional and Ultimate Analysis 38
3 ULTIMATE TRUTHS 41 What Is an Ultimate Truth? 41 The Perfection of Wisdom 44 Actual and Concordant Ultimates 48 Divisions of Emptiness 52 Emptiness, True Cessation, and Nirvāṇa 56 Conventional and Ultimate Truths and Conventional and Ultimate Existence 64 The Relationship of the Two Truths 65 Realizing the Two Truths 68
4 WHAT EXISTS AND THE RELIABLE COGNIZERS THAT KNOW IT 71 Appearing, Apprehending, and Grasping 71 Reliable Cognizers 77 Three Criteria for Conventional Existence 81 Nature 89 Ultimate and Conventional Natures 95 Base and Attribute 96
5 THE WORLD OF DEPENDENT, IMPUTED APPEARANCES 99 Dependent, Imputed Appearances 100 Pain and Pleasure: An Example of Dependent Existence 102 Appearances 103 Existing by Being Merely Imputed by Mind 105 Conventional, Nominal Existence 110 Not Everything That Is Imputed Exists 115 Mere Designation 120 The Power of Designation 123
6 MIND AND ITS OBJECTS IN THE YOGĀCĀRA SYSTEM 129 The Value of Debate and Discussion 129 The Yogācāra System 131 Mind and Objects of Our Experience 133 Foundation Consciousness 134 No External Objects 138 Latencies 141
7 NATURE, NATURELESS, AND SELFLESSNESS IN YOGĀCĀRA 147 The Three Natures 147 Three Types of Natureless 153 The Two Selflessnesses of Phenomena 155 Reasonings Showing No External Objects 156 What about Permanent Phenomena? 159 Empty of Existing by Their Own Character as Referents of Terms and Concepts 161 The Relation of the Two Selflessnesses of Phenomena 162 Mādhyamikas' Response to Yogācārins 165 Summary 172
8 THE TWO MADHYAMAKA SCHOOLS 179 First, Some History 182 Differences between the Svātantrika and Prāsaṅgika Tenet Systems 185 Possible Objects of Negation The Object of Negation Phenomena Exist Inherently on the Conventional Level Conventional and Ultimate Existence When to Affix "Ultimately"
9 PRĀSAṄGIKAS' RESPONSE TO SVĀTANTRIKAS 209 Positing Conventional Phenomena 209 Commonly Agreed-Upon Subjects and Autonomous Syllogisms 211 Consequences and Syllogisms 216 Svātantrikas' Main Reasonings 218 Ramifications of Differing Assertions 223 Reliable Cognizers and Mistaken Consciousnesses 228 The Import of These Differences 232 Conclusion 234
10 UNIQUE EXPLANATIONS OF THE PRĀSAṄGIKAS 237 Prāsaṅgikas' Unique Explanations 237 Apperception 240 Having-Ceased 245 The Three Times 252 Self-Grasping of Phenomena Is an Affliction 258 Śrāvakas and Solitary Realizers Realize the Selflessness of Phenomena 260 Subtle Afflictions 262 The Meaning of Pratyakṣa 265 Summary 267 Encouragement 271
11 INSIGHT 273 Prerequisites for Training in Insight 274 Divisions of Insight 279 Avoid Going Astray 283 The Necessity of Both Stabilizing and Analytical Meditation 288 Uniting Serenity and Insight 291 Skillful Means and Wisdom in Post-Meditation Time 297 Wisdom and Skillful Means 299 Wise Advice for Uniting Serenity and Insight 305
12 INSIGHT IN CHINESE BUDDHISM AND THE PĀLI TRADITION 307 Buddhism in China: Serenity and Insight in Tiantai 307 Buddhism in China: Serenity and Insight in Chan/Zen 310 Pāli Tradition: Serenity and Insight 313 Pāli Tradit
