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Emptiness in the Middle Way School of Buddhism: Mutual Reinforcement of Understanding Dependent-Arising and Emptiness

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Emptiness in the Middle Way School of Buddhism: Mutual Reinforcement of Understanding Dependent-Arising and Emptiness Emptiness in the Middle Way School of Buddhism: Mutual Reinforcement of Understanding Dependent-Arising and Emptiness Dynamic Responses to Tsong-kha-pa’s The Essence of Eloquence: IV Jeffrey Hopkins UMA INSTITUTE FOR TIBETAN STUDIES Emptiness in the Middle Way School of Buddhism 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. Emptiness in the Middle Way School of Buddhism: Mutual Reinforcement of Understanding Dependent-Arising and Emptiness Dynamic Responses to Tsong-kha-pa’s The Essence of Eloquence: IV Jeffrey Hopkins Edited by Kevin Vose UMA Institute for Tibetan Studies uma-tibet.org Education in Compassion and Wisdom UMA Great Books Translation Project Supported by generous grants from the ING Foundation and Yeshe Khorlo Foundation and gifts from individual sponsors— Hsu Shu-Hsun; Chou Mei-Dai; Chien Jin-Hong; Pu Chih-Pin; Daniel E. Perdue Translating texts from the heritage of Tibetan and Inner Asian Bud- dhist systems. The project focuses on Three Great Indian Books and Tibetan 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 available online without cost under a Creative Com- mons 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 is a non-profit 501(c)3 organization. UMA Institute for Tibetan Studies 7330 Harris Mountain Lane Dyke, VA 22935-1008 USA Version: April, 2019 ISBN: 978-1-941381-13-7 Library of Congress Control Number: Hopkins, Jeffrey, 1940-. Emptiness in the middle way school of buddhism: mutual reinforcement of understanding dependent-arising and emptiness / by Jeffrey Hopkins; edited by Kevin Vose. Includes bibliographical references. ISBN: 978-1-941381-13-7 1. Tsoṅ-kha-pa Blo-bzaṅ-grags-pa, 1357-1419. Legs bśad sñiṅ po. 2. Śūnyatā. 3. Dge-lugs-pa (Sect)--Doctrines. 4. Phar-phyin. 5. Wisdom--Religious aspects--Buddhism. I. Vose, Kevin, 1949- II. Title. Contents Detailed Outline vii Preface xv Technical Notes 23 PART ONE: Annotated Translation 25 Tsong-kha-pa Lo-sang-drag-pa’s Treatise Differentiating Interpretable and Definitive Meanings: The Essence of Eloquence Beginning of the section on the Middle Way School 25 Presentation of the position differentiating the interpretable and the definitive relying on the Teachings of Akṣhayamati Sūtra 27 Stating what is said in the Teachings of Akṣhayamati Sūtra about differentiating the interpretable and the definitive 29 Exegesis of the meaning of the Teachings of Akṣhayamati Sūtra on differentiating the interpretable and the definitive 43 PART TWO: Analysis of Issues I: Criteria for Differentiating the Interpretable and the Definitive 89 1. What does the Sūtra Say? 91 2. Types of Interpretation 121 3. Criteria for being Definitive 141 4. Objects as Interpretable and Definitive 159 Analysis of Issues II: Emptiness as the Meaning of Dependent-arising 169 5. Tsong-kha-pa’s Explanation of How to Use Dependent-arising to Realize Emptiness 171 6. Jam-yang-shay-pa’s Overview of Dependent-arising 185 7. Gyal-tshab’s Notes on Tsong-kha-pa’s Teaching 197 8. Jam-yang-shay-pa on Explicit and Implicit Realization 207 9. Pur-bu-jog and Ngag-wang-tra-shi on Positive and Negative Phenomena vi Contents 215 10. Tsong-kha-pa’s Own Explanation of How the Meaning of Emptiness is the Meaning of Dependent-arising 253 11. Jang-kya Röl-pay-dor-jay on the Three Meanings of Dependent-arising 261 12. Jang-kya Röl-pay-dor-jay on Avoiding the Two Extremes 291 13. Tsong-kha-pa on Mutual Reinforcement 307 14. Intriguing Details on the Timing 343 15. Ngag-wang-tra-shi, Sha-mar Gen-dün-tan-dzin-gya-tsho, and Jig-may- dam-chö-gya-tsho on the “Synonyms” 353 16. The Fourteenth Dalai Lama’s Commentary 377 17. How Nāgārjuna Identifies the Definitive 387 Analysis of Issues III: The Essence of the Meaning of the High Sayings 397 18. The Essence of Buddha’s Teaching 399 Backnotes 471 Abbreviations 487 Bibliography 489 Detailed Outline Detailed Outline vii Preface xv Editions consulted xix Technical Notes 23 PART ONE: Annotated Translation 25 Tsong-kha-pa Lo-sang-drag-pa’s Treatise Differentiating Interpretable and Definitive Meanings: The Essence of Eloquence Beginning of the section on the Middle Way School 25 Presentation of the position differentiating the interpretable and the definitive relying on the Teachings of Akṣhayamati Sūtra 27 Stating what is said in the Teachings of Akṣhayamati Sūtra about differentiating the interpretable and the definitive 29 [Another sūtra concordant with that] 34 [Features of how the interpretable and definitive are posited] 35 [Illustrations of the interpretable and the definitive as well as an elimination of qualms] 39 Exegesis of the meaning of the Teachings of Akṣhayamati Sūtra on differentiating the interpretable and the definitive 43 How the protector Nāgārjuna comments on the meaning of the Teachings of Akṣhayamati Sūtra 43 How Nāgārjuna comments on the meaning of dependent-arising as the meaning of the absence of inherent existence 43 [How Nāgārjuna, commenting on dependent-arising as the meaning of emptiness, differentiates the interpretable and the definitive] 44 [How Nāgārjuna comments on dependent-arising as the meaning of emptiness] 44 [How, in dependence upon this, Nāgārjuna opens a chariot-way of the interpretable and the definitive] 46 [How the Sūtra Unraveling the Thought becomes a sūtra of definitive meaning due to the trainee] 47 [How Nāgārjuna, commenting on emptiness as the meaning of dependent-arising, differentiates the interpretable and the definitive] viii Detailed Outline 51 [How Nāgārjuna comments on emptiness as the meaning of dependent- arising] 51 [How, in dependence upon this, Nāgārjuna differentiates the interpretable and the definitive] 54 [Indicating that those teaching the profound are definitive sūtras and that others than those are interpretable sūtras] 56 How Nāgārjuna praises just that as the essence of the meaning of the high sayings 64 [How Nāgārjuna makes praise (of Buddha) from the approach of his setting forth dependent-arising under his own power since just that is the essence of the high sayings] 64 [How the meaning of dependent-arising, the absence of inherent existence, is the essence of (Buddha’s) high sayings] 68 [Dispelling an objection to that] 75 [How when the meaning of dependent-arising is not realized, one falls to extremes of permanence and annihilation] 76 [Refuting a wrong proposition about the meaning of self-emptiness] 79 [Indicating that the assertion dependent-arisings are truly established is a source of laughter] 80 [Indicating the difficulty of realizing such] 82 [Advising that therefore it is necessary to strive at realizing that the emptiness of inherent existence is the meaning of dependent-arising] 84 PART TWO: Analysis of Issues I: Criteria for Differentiating the Interpretable and the Definitive 89 1. What does the Sūtra Say? 91 The Teachings of Akṣhayamati Sūtra as a scriptural source for differentiating the interpretable and the definitive in the Middle Way School 92 First mode of positing the interpretable and the definitive cited by Tsong- kha-pa 102 Issue #1: Is there any way that Chandrakīrti’s citation of the first of the eight ways of differentiating the interpretable and the definitive listed in the Teachings of Akṣhayamati Sūtra could be seen as revolving around the topics taught and thus around veil and ultimate truths? 103 Issue #2: How can “teaching establishing conventionalities” be taken as “teaching veil truths,” and Detailed Outline ix how can “teaching establishing ultimates” be taken as teaching ultimate truths”? 105 Second mode of positing the interpretable and the definitive cited by Tsong- kha-pa 108 Issue #3: How are the three terms, “profound,” “difficult to view,” and “difficult to realize” related? 108 Issue #4: It is easy to see how “teach the profound— difficult to view and difficult to realize” means “teach ultimate truths,” but how can “teach various words and letters” be taken as “teach veil truths”? 110 Issue #5: But are ultimate truths not also taught with a variety of names such as “emptiness,” “suchness,” and “thusness”? 111 Third mode of positing the interpretable and the definitive cited by Tsong- kha-pa 111 Issue #6: Is the Teachings of Akṣhayamati Sūtra saying that sūtras requiring interpretation only teach about persons? What about other conventional phenomena? 112 Issue #7: What are the individual connotations of “person” and its ten equivalents? 114 Issue #8: How to get around the fact that emptiness and so forth also have their respective etymologies? 116 Issue #9: What does “like [teaching] an owner when there is no owner” mean? Are the two terms “owner” the same? 118 Issue #10: If both “owners” in “like [teaching] an owner when there is no owner” mean an inherently existent owner, then since an inherently existent owner does not exist and veil truths necessarily exist, how could teaching a nonexistent owner constitute teaching a veil truth? 119 2. Types of Interpretation 121 Issue #11: Why does Tsong-kha-pa make this seemingly obvious point? 121 Issue #12: How is “killing father and mother” to be interpreted? 126 Issue #13: Why call existence and attachment father and mother? 129 Issue #14: But why did Buddha even speak in this other context about killing father and mother? Did anyone need to hear that parents should be killed? 130 Issue #15: On the literal level what is the meaning of x Detailed Outline “father and mother are to be killed”? 136 Issue #16: Then how can Tsong-kha-pa cite “father and mother are to be killed” as an instance of a sūtra passage that “must be interpreted as other than the meaning of the explicit reading”? 137 3.
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