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Compatibly Appearing Subjects, 8 Exposing Bhāvaviveka’s Assertion of Inherent Existence: 2nd Dalai Lama Gen-dün-gya-tsho, Je-drung She-rab-wang-po, Zha-mar Ge-dün-tan-dzin-gya-tsho, Jig-me-dam-chö-gya-tsho, and Khay-drub Ge-leg-pal-sang: Compatibly Appearing Subjects, 8 Jeffrey Hopkins UMA INSTITUTE FOR TIBETAN STUDIES Exposing Bhāvaviveka’s Assertion of Inherent Existence Website for UMA Institute for Tibetan Studies (Union of the Modern and the Ancient: gsar rnying zung `jug khang): uma- tibet.org. UMA stands for “Union of the Modern and the Ancient” and means “Middle Way” in Tibetan. UMA is a non-profit 501(c)3 organization. Exposing Bhāvaviveka’s Assertion of Inherent Existence: 2nd Dalai Lama Gen-dün-gya-tsho, Je-drung She-rab-wang-po, Zha-mar Ge-dün-tan-dzin-gya-tsho, Jig-me-dam-chö-gya-tsho, and Khay-drub Ge-leg-pal-sang: Compatibly Appearing Subjects, 8 Jeffrey Hopkins UMA Institute for Tibetan Studies uma-tibet.org UMA Great Books Translation Project Expanding Wisdom and Compassion Through Study and Contemplation Supported by generous grants from Venerable Master Bup-an and a Bequest from Daniel E. Perdue Translating texts from the heritage of Tibetan and Inner Asian Bud- dhist systems, the project focuses on Great Indian Books and Ti- betan commentaries from the Go-mang College syllabus as well as a related theme on the fundamental innate mind of clear light in Tantric traditions. A feature of the Project is the usage of consistent vocabulary and format throughout the translations. Publications are available online without cost under a Creative Commons License with the understanding that downloaded material must be distributed for free: http://uma-tibet.org. UMA stands for Union of the Modern and the Ancient (gsar rnying zung ’jug khang). The UMA Institute for Tibetan Studies is a non-profit 501(c)3 organization. Mailing address: UMA Institute for Tibetan Studies 4109 SE Howe St. Milwaukie, Oregon 97222, USA Version: March, 2021 ISBN: 978-1-941381-52-6 Library of Congress Control Number: I. Hopkins, Jeffrey, 1940-. II. Exposing bhāvaviveka’s assertion of inherent existence: Second dalai lama gen-dün-gya-tsho, je-drung she-rab-wang-po, zha-mar ge-dün-tan-dzin-gya-tsho, jig-me-dam-chö-gya-tsho, and khay-drub ge-leg-pal-sang: compatibly appearing subjects, 8 Includes bibliographical references. ISBN: 978-1-941381-52-6 1. Candrakīrti, sixth century. prasannapadā, tshig gsal. Second dalai lama gen-dün-gya-tsho, 1476-1542; Je-drung she-rab-wang-po, 1500-1586; Jam-yang-shay-pa, 1648-1722; Zha-mar ge-dün-tan-dzin-gya-tsho, 1852-1910; Jig-me-dam-chö-gya-tsho, 1898-1946; Khay-drub ge-leg-pal-sang, 1385-1438. Tsong-kha-pa lo-zang-drag-pa, 1357-1419. The Essence of Eloquence. 2. Śūnyatā. 3. Dge-lugs-pa (Sect)--Doctrines. 4. Phar-phyin: drang nges; dbu ma: chos can mthun snang ba. 5. Wisdom--Religious aspects--Buddhism. I. Lo-sang-gyal-tshan, 1966- II. Title. Contents Preface .............................................................................................................. 7 Editions consulted .......................................................................................... 8 Technical Notes .............................................................................................. 11 Part One: Setting the Scene..................................................................... 13 The refutation ............................................................................................... 19 Part Two: The Second Dalai Lama Gen-dün-gya-tsho’s Ornament for the Thought ...................................................................... 25 Indicating that [Bhāvaviveka’s] positing his own system is not logically feasible ................................................................................................... 31 [1. Chandrakīrti’s refutation] .................................................................... 44 [2. Augmenting Chandrakīrti’s brief indication] ....................................... 48 [3. Expressing Chandrakīrti’s brief indication more accessibly] .............. 51 Part Three: Jig-me-dam-chö-gya-tsho’s Focus on Two Phrases in Chandrakīrti’s Clear Words ..................................................................... 63 Part Four: Explanations of the Critical Passage by 2nd Dalai Lama Gen-dün-gya-tsho, Je-drung She-rab-wang-po, and Zha-mar Ge-dün-tan-dzin-gya-tsho ........................................................ 75 1. Second Dalai Lama Gen-dün-gya-tsho’s provocative revising the meaning of the Crucial Phrase .............................................................................. 77 2. Je-drung She-rab-wang-po’s meaningful adherence to the vocabulary of The Essence ............................................................................................ 83 3. Zha-mar Ge-dün-tan-dzin-gya-tsho’s provocative revision to his own commentary ............................................................................................ 93 6 Contents Part Five: Jig-me-dam-chö-gya-tsho’s Explanations of the Critical Passage in the Clear Words according to Tsong-kha-pa’s Two Readings ......................................... 113 Jig-me-dam-chö-gya-tsho’s rendition according to Tsong-kha-pa’s Great Exposition of Special Insight in the Great Exposition of the Stages of the Path .......................................................................................................115 Jig-me-dam-chö-gya-tsho’s rendition according to Tsong-kha-pa’s The Essence of Eloquence ............................................................................119 Appendix: Khay-drub Ge-leg-pal-sang’s Explanation of the Critical Passage in Chandrakīrti’s Clear Words without Mentioning a Difference between Tsong-kha-pa’s Two Readings ......................................................................143 3. Explaining that very [evidence why Proponents of the Middle do not assert autonomy] within connecting it to the Clear Words ..............149 Abbreviations .................................................................................................175 Bibliography ..................................................................................................176 1. Tibetan and Sanskrit Works ....................................................................176 2. Other Works ............................................................................................196 Preface This book is the last of eight volumes presenting Tibetan views on the controversy that arose in Buddhist India over how to refute production from self: 1. Buddhapālita’s Refutation of Production from Self, Bhāvaviveka’s Criticism, and Avalokitavrata’s Commentary: Jam-yang-shay-pa’s Great Exposition of the Middle: Chapter Six, Opposite of the Conse- quences, 1. 2. Chandrakīrti Defends Buddhapālita against Bhāvaviveka: Jam-yang- shay-pa’s Great Exposition of the Middle: Chapter Six, Opposite of the Consequences, 2. 3. Chandrakīrti Undermines Bhāvaviveka’s Assertion of Autonomy: Jam- yang-shay-pa’s Great Exposition of the Middle: Chapter Six, Compat- ibly Appearing Subjects, 3. 4. Decisive Analyses concerning the Refutation of Production from Self: Jam-yang-shay-pa’s Great Exposition of the Middle: Chapter Six, 4.a 5. What is a Consequentialist? Tsong-kha-pa’s Great Exposition of Spe- cial Insight with the Four Interwoven Annotations: Compatibly Ap- pearing Subjects, 5. 6. Finalizing the Meaning of Autonomist and Consequentialist: Tsong- kha-pa’s Great Exposition of Special Insight with the Four Interwoven Annotations, 6. 7. Tsong-kha-pa’s Revised Presentation of Compatibly Appearing Sub- jects in The Essence of Eloquence with Jig-me-dam-chö-gya-tsho’s Commentary, 7. 8. Exposing Bhāvaviveka’s Assertion of Inherent Existence: 2nd Dalai Lama Gen-dün-gya-tsho, Je-drung She-rab-wang-po, Zha-mar Ge- dün-tan-dzin-gya-tsho, and Jig-me-dam-chö-gya-tsho: Compatibly Appearing Subjects, 8. This eighth volume is inspired by a short suggestive comment by Jig-me- dam-chö-gya-tsho that is translated in Part Three where he briefly men- tions variant readings by three Tibetan scholars of a few words in a crucial passage in Chandrakīrti’s Clear Words. Jig-me-dam-chö-gya-tsho’s la- conic comment led to my putting variant readings in context. In one way, this book is the most introductory of the eight volumes a This volume is scheduled last for translation since in it Jam-yang-shay-pa syntheti- cally treats the materials in the other volumes, the first three and the last four, in the format of the debates of a Decisive Analysis. 8 Preface because in the first two parts it presents the Second Dalai Lama Gen-dün- gya-tsho’s lucid distillation of the core issue, showing how Chandrakīrti exposes Bhāvaviveka’s assertion of inherent existence. Then, even though the next three parts examine how several Tibetan scholars read a few words in the same passage in Chandrakīrti’s Clear Words, this minute at- tention, because of focusing within the main issue, provides further im- mersion in it. EDITIONS CONSULTED I. Three editions of the Second Dalai Lama Gen-dün-gya-tsho’sa Orna- ment Vividly Clarifying the Thought of (Tsong-kha-pa’s) “Explanation of (Chandrakīrti’s) ‘Supplement to (Nāgārjuna’s) “Treatise on the Middle”’” (gsung 'bum thor bu las dbu ma 'jug pa'i rnam bshad dgongs pa'i don rab tu gsal ba'i rgyan), hereafter cited as Ornament for the Thought (dgongs rgyan), are utilized: 1. Library of Tibetan Works (BDRC W1CZ2857-I1CZ2870:313-562); Dharamsala: Library of Tibetan Works, 2006; portion translated here, 62a.6-64a.6. (This is a very clear edition.)
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