Luminosity as the basis, pramāṇa as the path, and infinite potential as the result: rGyal tshab and Mi pham on Dharmakīrti's thought
Creators: name: Fisher, Jacob
Publisher: name: unknown
Year: 2021
Subjects: subject: Pramāṇavārttika (Dharmakīrti)
subject: Mādhyamika (Buddhism)
subject: Dge-lugs-pa (Sect)--Doctrines
subject: Dar-ma-rin-chen, Rgyal-tshab-rje, 1364-1432
subject: Buddhist meditations
subject: Buddhist literature, Tibetan
subject: Mi-pham-rgya-mtsho, ʼJam-mgon ʼJu, 1846-1912
subject: Buddhist philosophy
subject: Rnying-ma-pa (Sect)--Doctrines

description: Dignāga and Dharmakīrti's logico-epistemological tradition profoundly shaped Tibetan scholasticism. Examining two prominent figures, rGyal tshab rje (1364-1432) and 'Mi pham rgya mtsho (1846-1912), this study reveals how they appropriated and interpreted three of Dharmakīrti's key concepts, found in his Pramāṇavāttika and Pramāṇaviniścaya. It compares these Tibetan commentators' renderings of Dharmakīrti's rationale in proving three fundamental Buddhist assertions: that the basic nature of the mind is luminous in that it is ultimately untarnished; that the path to liberation constitutes a gradual cultivation of analytical enquiry to generate authoritative epistemic instruments (pramāṇa); and that the ultimate result of such a path has no limited endpoint as qualities like love, and gnosis can be developed infinitely. 
Through such comparative analysis this paper argues that despite these two Tibetan authors disagreeing about the nature of emptiness, their soteriological templates through which such a truth is ultimately understood are surprisingly similar. It also seeks to illustrate that despite living nearly 500 years apart, the incredible uniformity that can be seen in their interpretations highlights the enormous authority Dharmakīrti had in Tibet, an authority that both Tibetan authors sought to utilise and be harmonious with.
description: Dignāga and Dharmakīrti's logico-epistemological tradition profoundly shaped Tibetan scholasticism. Examining two prominent figures, rGyal tshab rje (1364-1432) and 'Mi pham rgya mtsho (1846-1912), this study reveals how they appropriated and interpreted three of Dharmakīrti's key concepts, found in his Pramāṇavāttika and Pramāṇaviniścaya. It compares these Tibetan commentators' renderings of Dharmakīrti's rationale in proving three fundamental Buddhist assertions: that the basic nature of the mind is luminous in that it is ultimately untarnished; that the path to liberation constitutes a gradual cultivation of analytical enquiry to generate authoritative epistemic instruments (pramāṇa); and that the ultimate result of such a path has no limited endpoint as qualities like love, and gnosis can be developed infinitely. Through such comparative analysis this paper argues that despite these two Tibetan authors disagreeing about the nature of emptiness, their soteriological templates through which such a truth is ultimately understood are surprisingly similar. It also seeks to illustrate that despite living nearly 500 years apart, the incredible uniformity that can be seen in their interpretations highlights the enormous authority Dharmakīrti had in Tibet, an authority that both Tibetan authors sought to utilise and be harmonious with.