How is Consciousness (rnam shes) Related to Wisdom (ye shes)?: The Eighth Karma pa on Buddhist Differentiation and Unity Models of Reality
This study examines how Mi bskyod rdo rje (1507‒1554), the Eighth Karma pa of the Karma Bka’ brgyud lineage, articulates and defends a key distinction between consciousness (rnam shes) and wisdom (ye shes). The first paper focuses on the author’s clarification of the distinction both as an accurate...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wydawn. Uniw. Jagiellońskiego
2015
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| In: |
Studia religiologica
Year: 2015, Volume: 48, Issue: 4, Pages: 341-362 |
| Further subjects: | B
buddyjski model rzeczywistości
B dwie prawdy B Kagyu B Mi bskyod rdo rje B Jñāna B świadomość B buddyjska filozofia umysłu B mądrość B umysł B prawda ostateczna B Bka’ brgyud B buddyzm tybetański B kontekstualizm |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a This study examines how Mi bskyod rdo rje (1507‒1554), the Eighth Karma pa of the Karma Bka’ brgyud lineage, articulates and defends a key distinction between consciousness (rnam shes) and wisdom (ye shes). The first paper focuses on the author’s clarification of the distinction both as an accurate account of the nature and structure of human consciousness and as an indispensable prin-ciple of Buddhist soteriology. Arguing that human beings have two “concurrent but nonconvergent” modes of awareness, conditioned and unconditioned, Mi bskyod rdo rje urges the practitioner to discern amidst the adventitious flux of dichotomic thoughts an innate nondual mode of awareness that is regarded as the ground and goal of the Buddhist path. That the recognition of their dif-ference is the key to realizing their underlying unity is central to the Karma pa’s response to the perennial Buddhist problem of reconciling two divergent Buddhist models of reality: [1] a differ-entiation model based on robust distinctions between conventional and ultimate truths or realities (saṃvṛtisatya versus paramārthasatya) and their associated modes of cognition and [2] an identifi-cation (yuganaddha) model of the two realities (satyadvaya : bden gnyis) which emphasizes their underlying unity. This article concludes with an annotated translation and critical edition of a short text by the Karma pa on the subject entitled “Two minds in one person? A Reply to the Queries of Bla ma Khams pa” (bla ma khams pa’i dris lan mi gcig sems gnyis). | ||
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