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本帖最后由 了了 于 2021-4-4 18:39 编辑
尊者的長期英文翻譯Thupten Jinpa（甘丹寺拉然把）在一本出版不久的宗喀巴英文傳記中說：
“As noted earlier, of the major Tibetan Buddhist schools during Tsongkhapa’s time—Nyingma, Kadam, Sakya, and Kagyü—he appears to have had the least interaction with the teachings and institutions of the Nyingma tradition, and even the simple question of what Tsongkhapa thought of Dzokchen would remain a mystery.651 In contrast, as we have observed in the preceding chapters, Tsongkhapa had extensive interactions with both the teachings and the institutions of the other major Tibetan schools.”
“My own sense is that at this point there is simply no adequate textual evidence on the basis of which to make any determination of Tsongkhapa’s actual views on Dzokchen.”
651. Thuken (Geshe Lhundrup Sopa et al., Crystal Mirror, p. 90) refers to a passage in a now-lost biography of Tsongkhapa by one of his immediate disciples, Joden S?nam Lhundrup, where, in response to a question about the authenticity of the Dzokchen view, Tsongkhapa is reported to have said, “Yes, it is pure, but adulterations fabricated by later ignoramuses have entered into it.” Thuken also states (p. 91) that his own teacher, Changkya Rolpai Dorjé, spoke of a similar story found in another biography of Tsongkhapa, written by Lhula Kachupa. Neringpa (“Delighting the Faithful,” p. 593) asserts that he himself had seen a guide on Dzokchen, as well as one on the six yogas of Niguma, composed by Tsongkhapa himself. My own sense is that at this point there is simply no adequate textual evidence on the basis of which to make any determination of Tsongkhapa’s actual views on Dzokchen. See also chapter 7 on the intriguing oral instruction Tsongkhapa received from the Lhodrak mystic Namkha Gyaltsen, entitled Garland of Medicinal Nectar, containing strikingly Dzokchen-sounding terminology.
有關和南卡吉赞的互動：
“One curious fact, rarely commented on by Tsongkhapa’s biographers and commentators in the Geluk school, is how parts of the instructions on the view in the Garland of Supreme Medicinal Nectar strikingly echo the language of Dzokchen, a key perspective of the Nyingma tradition. In this letter, however, Tsongkhapa does not engage with the actual content of the text at all. Nor do we have any textual evidence of Tsongkhapa having engaged substantively with Dzokchen, apart from the simple fact that he was aware of this lineage. Nonetheless, this text, Garland of Supreme Medicinal Nectar, appears in both the collected works of Drupchen as well as those of Tsongkhapa.”
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发表于 2017-3-9 18:53
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