Tirthika: Difference between revisions
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Traditionally Tirthikas refers to the many philosophical traditions of ancient India other than the buddhist one. These can be categorized in different ways, such as the 360 wrong views or the 62 views or the Five Tarka Groups. | Traditionally Tirthikas refers to the many philosophical traditions of ancient India other than the buddhist one. These can be categorized in different ways, such as the 360 wrong views or the 62 views or the [[Five Tarka Groups]]. | ||
Yet [[Mipham Rinpoche]] states in the ''[[Khenjuk]]'': | Yet [[Mipham Rinpoche]] states in the ''[[Khenjuk]]'': | ||
:"Although [Tirthikas] have many different beliefs, when condensing the root of all of them, there are two: proponents of [[eternalism]] and proponents of [[nihilism]]. The proponents of eternalism believe that either the Self, Time, the Almighty, […] is the creator of the entire world. They hold that this creator is permanent. […] The proponents of nihilism claim that the present world originated by itself without causes, such as past [[karma]]; that consciousness occurred suddenly from the four elements; and that since it is discontinued at the time of death, it is pointless to exert oneself on the path in order to achieve liberation. All of these […] are, however, proponents of the existence of a self."<ref>Mipham Rinpoche, ''Gateway to Knowledge volume I'' , Translated by Erik Kunsang, edited by Kathy Morris (Hong Kong: Rangjung Yeshe Publications, 2002) [5,16-5,18].</ref> | :"Although [Tirthikas] have many different beliefs, when condensing the root of all of them, there are two: proponents of [[eternalism]] and proponents of [[nihilism]]. The proponents of eternalism believe that either the Self, Time, the Almighty, […] is the creator of the entire world. They hold that this creator is permanent. […] The proponents of nihilism claim that the present world originated by itself without causes, such as past [[karma]]; that consciousness occurred suddenly from the four elements; and that since it is discontinued at the time of death, it is pointless to exert oneself on the path in order to achieve liberation. All of these […] are, however, proponents of the existence of a self."<ref>Mipham Rinpoche, ''Gateway to Knowledge volume I'' , Translated by Erik Kunsang, edited by Kathy Morris (Hong Kong: Rangjung Yeshe Publications, 2002) [5,16-5,18].</ref> | ||
Revision as of 16:48, 13 April 2008
Tirthika (Tib. mutegpa; wyl. mu stegs pa) - A proponent of non-buddhist views.
Etymology
The Tibetan translation of the Sanskrit Tirthika, mutegpa, is composed of teg which means steps or stepping stone and mu་, the verge of a body of water. It refers to a path which is other than the buddhist one but which nonetheless is a "muteg", a step at the verge of the great crossing to enlightenment.[1]
Definition
Könchok Jikmé Wangpo defines a Tirthika as:
- "A person who is a proponent of tenets, does not go for refuge to the Three Jewels, and asserts that there is a [perfect] teacher other than the Three Jewels."[2]
Subdivision
Traditionally Tirthikas refers to the many philosophical traditions of ancient India other than the buddhist one. These can be categorized in different ways, such as the 360 wrong views or the 62 views or the Five Tarka Groups. Yet Mipham Rinpoche states in the Khenjuk:
- "Although [Tirthikas] have many different beliefs, when condensing the root of all of them, there are two: proponents of eternalism and proponents of nihilism. The proponents of eternalism believe that either the Self, Time, the Almighty, […] is the creator of the entire world. They hold that this creator is permanent. […] The proponents of nihilism claim that the present world originated by itself without causes, such as past karma; that consciousness occurred suddenly from the four elements; and that since it is discontinued at the time of death, it is pointless to exert oneself on the path in order to achieve liberation. All of these […] are, however, proponents of the existence of a self."[3]
In his commentary to Shantarakshita's Ornament of the Middle Way he further explains how all of these views come down to one common denominator:
- "Because all these worldly paths are posited from the point of view of the ordinary mind (which sees only partially and is concomitant with beginningless, coemergent ignorance) in the last analysis they all come down to one thing, the assertion of a truly existent entity."[4]
Refutation
The Tirthikas' views embody the gross, simplistic view of eternalism, considering that phenomena are not momentary and the simplistic view of nihilism, the belief that although phenomena are caused, they themselves do not generate their own effects—there are no past nor future lives—or that actions will not give rise to karmic results. The way to refute them is to hold, on the one hand, that phenomena cease at every moment and, on the other, that if causes are present, effects will surely manifest. These two notions are in agreement with the nature of phenomena on the conventional level.[5]
Notes
- ↑ Tony Duff's Tibetan Dictionary called Illuminator, under mu stegs
- ↑ Gon-chok-jik-may-wang-bo, Precious Garland of Tenets, Annotated translation. Appearing in part two of: Geshe Lhundup Sopa, Jeffrey Hopkins, Cutting Through Appearances The Practice and Theory of Tibetan Buddhism (Ithaca NY: Snow Lion Publications 1989).
- ↑ Mipham Rinpoche, Gateway to Knowledge volume I , Translated by Erik Kunsang, edited by Kathy Morris (Hong Kong: Rangjung Yeshe Publications, 2002) [5,16-5,18].
- ↑ Mipham Rinpoche - Shantarakshita, The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham, Translated by Padmkara Translation Group (Boston: Shambhala, 2005), p. 97.
- ↑ Mipham Rinpoche - Shantarakshita, The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham, Translated by Padmkara Translation Group (Boston: Shambhala, 2005), p. 336.