Difference between revisions of "Haribhadra (Buddhist philosopher)"
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− | [[Haribhadra]]'s interpretation of the {{Wiki|Abhisamayalankara}}, particularly his four-[[kaya]] model, was controversial and contradicted the earlier normative interpretation popularized by {{Wiki|Vimuktasena}}. [[Haribhadra]] claims, that {{Wiki|Abhisamayalamkara}} chapter 8 is describing [[Buddhahood]] through four [[kayas]]: [[svabhavikakaya]], | + | |
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+ | '''[[Haribhadra]]''' (Skt. ''[[Haribhadra]]'', Tib. {{BigTibetan|[[སེང་གེ་བཟང་པོ་]]}}, ''[[Senge Zangpo]]'', [[Wyl.]] ''[[seng ge bzang po]]'') (late 8th C.) was a great [[pandita]] and [[master]] of the [[prajnaparamita]] teachings. He received instructions directly from [[Maitreya]] and composed the ''[[Sphutartha]]'', which is the most celebrated commentary on [[Maitreya's]] ''[[Abhisamayalankara]]''. [[Taranatha]] says he was a [[disciple]] of [[Shantarakshita]]. He was a [[teacher]] of [[Buddhajñanapada]]. [[Haribhadra]] (8th century): One of the "[[seventeen great panditas]]" and commentator on [[Asanga's]] [[Ornament of Clear Realization in Clarifying the Meaning]]. | ||
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+ | [[Haribhadra]]. (T. [[Seng ge bzang po]]) (c. 800). [[Indian Buddhist]] [[exegete]] during the [[Pāla dynasty]], whom later [[Tibetan]] [[Wikipedia:Doxography|doxographers]] associate with the Yogācāra-*Svātantrika {{Wiki|syncretistic}} strand of [[Indian philosophy]]. He may have been a [[Student]] of [[Śāntarakṣita]] and was a contemporary of [[Kamalaśīla]]; he himself lists [[Vairocanabhadra]] as his [[teacher]]. [[Haribhadra]] is known for his two commentaries on the [[Aṣṭasāhasrikāprajñāpāramitāsūtra]] ("[[Prajñāpāramitā]] in Eight Thousand Lines"): the longer [[Abhisamayālaṃ kārālokā-Prajñāpãramitãvyãkhyã]], and its summary, the [[Abhisamayālaṃkāravivṛti]]. | ||
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+ | He is also known for his recasting of the twenty-five-thousand-line version of the [[prajñāpāramitā]] ([[Pañcaviṃśatisāhasrikāprajñāpāramitāsūtra]]) in a work entitled the [[Le'u brgyad ma]] in [[Tibetan]]. Each of these works is based on the interpretative scheme set forth in the [[Abhisamayālaṃkāra]] ("[[Ornament for Clear]] Realizations"), a guide to the [[Pañcaviṃśati]] that [[Haribhadra]] explicitly [[attributes]] to [[Maitreya]]. | ||
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+ | His [[Abhisamayālaṃkārālokā]] builds upon [[Pramāṇa]], [[Madhyamaka]], and [[Abhidharma]] {{Wiki|literature}} and was extremely influential [[in Tibet]]; its summary (known as "’[[grel pa don gsal]]" in [[Tibetan]]) is the [[root text]] ([[rtsa ba]]) for commentaries in the [[Gsang phu ne’u thog]] [[monastery]] [[tradition]] originating with [[Rngog Blo ldan shes rab]]. It is the most widely studied [[prajñāpāramitā]] commentary in [[Tibetan Buddhism]] to the {{Wiki|present}} day. [[Haribhadra]] is known for his explanation of a [[jñānadharmakāya]] ([[knowledge truth-body]]) in addition to a [[svābhāvakāya]], viz., the eternally [[pure]] [[dharmadhātu]] that is free from [[duality]]. | ||
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+ | He is characterized as an alīkākāravādin ("false-aspectarian") to differentiate him from [[Kamalaśīla]], a [[satyākāravãdin]] ("true- aspectarian") who holds that the [[objects]] appearing in the diverse [[forms]] of [[knowledge]] in a [[buddha's]] all-knowing [[mind]] are truly what they seem to be. He cites [[Dharmakīrti]] frequently but appears to accept that [[scripture]] ([[āgama]]) is also a valid authority ([[pramāṇa]]). | ||
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+ | There are two [[principal]] commentaries on his work, by [[Dharmamitra]] and Dharmakīrtiśrī. [[Buddhaśrījñāna]] (or simply [[Buddhajñāna]]) was his [[disciple]]. The [[Subodhinī]], a commentary on the [[Ratnaguṇasaṃcayagāthā]], is also attributed to him. (Source: "[[Haribhadra]]." In The [[Princeton]] {{Wiki|Dictionary}} of [[Buddhism]], 345. [[Princeton University Press]], 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) | ||
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+ | ==Writings== | ||
+ | *''[[Śāstravṛtti]]'' (popularly known as the ''[[Sphutartha]]'') | ||
+ | *[[Light on the Ornament]] (Skt. ''[[Abhisamayālaṃkārālokā]]''), a commentary on the [[Perfection of Wisdom Sutra in Eight Thousand Lines|Sutra in Eight Thousand Lines]] | ||
+ | *Easy-to-Comprehend Commentary on the Difficult Points of the [[Verse Summary of the Perfection of Wisdom|Verse Summary]] | ||
+ | *[[Eight Chapters on the 25,000]] | ||
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+ | ==Further Reading== | ||
+ | *[[David Seyfort Ruegg]], ''The {{Wiki|Literature}} of the [[Madhyamaka School]] of [[Philosophy]] in [[India]]'', [[Wiesbaden]]: Harrassowitz, 1981, pp. 101-103 | ||
+ | *[[Lobsang N. Tsonawa]], ''[[Indian]] [[Buddhist]] [[Pandits]] from The [[Jewel]] [[Garland]] of [[Buddhist]] History'', {{Wiki|Dharamsala}}: {{Wiki|Library of Tibetan Works and Archives}}, 1985. | ||
+ | {{R}} | ||
+ | [[RigpaWiki:Haribhadra]] | ||
+ | {{NewSourceBreak}} | ||
+ | [[Haribhadra]] ({{Wiki|Chinese}}: [[師子賢]], pinyin: [[Shīzixián]], Tib. [[seng-ge bzang-po]]) was an 8th-century CE [[Buddhist]] [[philosopher]], and a [[disciple]] of [[Śāntarakṣita]], an early [[Indian]] [[Buddhist]] {{Wiki|missionary}} to [[Tibet]]. [[Haribhadra]]'s commentary on the {{Wiki|Abhisamayalankara}} was one of the most influential of the twenty-one [[Indian]] commentaries on that text, perhaps because of its author's {{Wiki|status}} as [[Shantarakshita]]'s [[student]]. Like his [[master]], [[Haribhadra]] is retrospectively considered by [[Tibetan]] {{Wiki|doxographical}} [[tradition]] to represent the [[Yogacara]] [[Svatantrika]] [[Madhyamaka]] school. | ||
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+ | [[Haribhadra]]'s [[interpretation]] of the {{Wiki|Abhisamayalankara}}, particularly his four-[[kaya]] model, was controversial and contradicted the earlier normative [[interpretation]] popularized by {{Wiki|Vimuktasena}}. [[Haribhadra]] claims, that {{Wiki|Abhisamayalamkara}} [[chapter]] 8 is describing [[Buddhahood]] through four [[kayas]]: [[svabhavikakaya]], [[dharmakaya]], [[sambhogakaya]] and [[nirmanakaya]]. [[Haribhadra]]'s position was in turn challenged by {{Wiki|Ratnākaraśānti}} and {{Wiki|Abhayakaragupta}}. In {{Wiki|Tibet}} the [[debate]] continued, with [[Tsongkhapa]] championing [[Haribhadra]]'s position and {{Wiki|Gorampa}} of the [[Sakya]] school promoting the other. | ||
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{{W}} | {{W}} | ||
[[Category:Buddhist philosophers]] | [[Category:Buddhist philosophers]] | ||
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+ | [[Category:Historical Masters]] | ||
+ | [[Category:Indian Masters]] | ||
+ | [[Category:Seventeen Nalanda Masters]] |
Latest revision as of 13:37, 29 January 2024
Haribhadra (Skt. Haribhadra, Tib. སེང་གེ་བཟང་པོ་, Senge Zangpo, Wyl. seng ge bzang po) (late 8th C.) was a great pandita and master of the prajnaparamita teachings. He received instructions directly from Maitreya and composed the Sphutartha, which is the most celebrated commentary on Maitreya's Abhisamayalankara. Taranatha says he was a disciple of Shantarakshita. He was a teacher of Buddhajñanapada. Haribhadra (8th century): One of the "seventeen great panditas" and commentator on Asanga's Ornament of Clear Realization in Clarifying the Meaning.
Haribhadra. (T. Seng ge bzang po) (c. 800). Indian Buddhist exegete during the Pāla dynasty, whom later Tibetan doxographers associate with the Yogācāra-*Svātantrika syncretistic strand of Indian philosophy. He may have been a Student of Śāntarakṣita and was a contemporary of Kamalaśīla; he himself lists Vairocanabhadra as his teacher. Haribhadra is known for his two commentaries on the Aṣṭasāhasrikāprajñāpāramitāsūtra ("Prajñāpāramitā in Eight Thousand Lines"): the longer Abhisamayālaṃ kārālokā-Prajñāpãramitãvyãkhyã, and its summary, the Abhisamayālaṃkāravivṛti.
He is also known for his recasting of the twenty-five-thousand-line version of the prajñāpāramitā (Pañcaviṃśatisāhasrikāprajñāpāramitāsūtra) in a work entitled the Le'u brgyad ma in Tibetan. Each of these works is based on the interpretative scheme set forth in the Abhisamayālaṃkāra ("Ornament for Clear Realizations"), a guide to the Pañcaviṃśati that Haribhadra explicitly attributes to Maitreya.
His Abhisamayālaṃkārālokā builds upon Pramāṇa, Madhyamaka, and Abhidharma literature and was extremely influential in Tibet; its summary (known as "’grel pa don gsal" in Tibetan) is the root text (rtsa ba) for commentaries in the Gsang phu ne’u thog monastery tradition originating with Rngog Blo ldan shes rab. It is the most widely studied prajñāpāramitā commentary in Tibetan Buddhism to the present day. Haribhadra is known for his explanation of a jñānadharmakāya (knowledge truth-body) in addition to a svābhāvakāya, viz., the eternally pure dharmadhātu that is free from duality.
He is characterized as an alīkākāravādin ("false-aspectarian") to differentiate him from Kamalaśīla, a satyākāravãdin ("true- aspectarian") who holds that the objects appearing in the diverse forms of knowledge in a buddha's all-knowing mind are truly what they seem to be. He cites Dharmakīrti frequently but appears to accept that scripture (āgama) is also a valid authority (pramāṇa).
There are two principal commentaries on his work, by Dharmamitra and Dharmakīrtiśrī. Buddhaśrījñāna (or simply Buddhajñāna) was his disciple. The Subodhinī, a commentary on the Ratnaguṇasaṃcayagāthā, is also attributed to him. (Source: "Haribhadra." In The Princeton Dictionary of Buddhism, 345. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Writings
- Śāstravṛtti (popularly known as the Sphutartha)
- Light on the Ornament (Skt. Abhisamayālaṃkārālokā), a commentary on the Sutra in Eight Thousand Lines
- Easy-to-Comprehend Commentary on the Difficult Points of the Verse Summary
- Eight Chapters on the 25,000
Further Reading
- David Seyfort Ruegg, The Literature of the Madhyamaka School of Philosophy in India, Wiesbaden: Harrassowitz, 1981, pp. 101-103
- Lobsang N. Tsonawa, Indian Buddhist Pandits from The Jewel Garland of Buddhist History, Dharamsala: Library of Tibetan Works and Archives, 1985.
Source
Haribhadra (Chinese: 師子賢, pinyin: Shīzixián, Tib. seng-ge bzang-po) was an 8th-century CE Buddhist philosopher, and a disciple of Śāntarakṣita, an early Indian Buddhist missionary to Tibet. Haribhadra's commentary on the Abhisamayalankara was one of the most influential of the twenty-one Indian commentaries on that text, perhaps because of its author's status as Shantarakshita's student. Like his master, Haribhadra is retrospectively considered by Tibetan doxographical tradition to represent the Yogacara Svatantrika Madhyamaka school.
Haribhadra's interpretation of the Abhisamayalankara, particularly his four-kaya model, was controversial and contradicted the earlier normative interpretation popularized by Vimuktasena. Haribhadra claims, that Abhisamayalamkara chapter 8 is describing Buddhahood through four kayas: svabhavikakaya, dharmakaya, sambhogakaya and nirmanakaya. Haribhadra's position was in turn challenged by Ratnākaraśānti and Abhayakaragupta. In Tibet the debate continued, with Tsongkhapa championing Haribhadra's position and Gorampa of the Sakya school promoting the other.