The Adornment of the Middle Way: Shantarakshita's <i> Madhyamakalankara </i> with Commentary by Jamgon Mipham

Author:Shantarakshita & Mipham, Jamgon [Mipham, Jamgon]
Language: eng
Format: azw3
Tags: Santaraksita
Publisher: Shambhala Publications
Published: 2012-04-06T03:00:00+00:00

Notes

1. See, e.g., Peter della Santina, Madhyamaka Schools in India (Delhi: Motilal Banarsidass, 1995); T. R. V Murti, The Central Philosophy of Buddhism (London: George Allen & Unwin, 1968); C. W. Huntington Jr., The Emptiness of Emptiness (Delhi: Motilal Banarsidass, 1992); Jeffrey Hopkins, Meditation on Emptiness (Boston: Wisdom Publications, 1996); Chandrakirti and Jamgön Mipham, Introduction to the Middle Way, translated by the Padmakara Translation Group (Boston: Shambhala Publications, 2002).

2. See Dominique A. Messent, “The Yogachara-Svatantrika-Madhyamaka School of Buddhism and Its Influence on rnying-ma Doctrine with Special Reference to Shantarakshita’s Madhyamakalamkara.” (doctoral thesis, University of Bristol, England, 2003), p. 13.

3. See Messent, “Yogachara-Svatantrika-Madhyamaka,” p. 16.

4. See Georges B. J. Dreyfus, Recognizing Reality: Dharmakirti’s Philosophy and Its Tibetan Interpretations (Albany: State University of New York Press, 1997), pp. 33–41; Sara McClintock and Georges Dreyfus, eds., The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make? (Somerville, Mass.: Wisdom Publications, 2003), p. 320.

5. See E. Gene Smith, Among Tibetan Texts: History and Literature of the Himalayan Plateau (Somerville, Mass.: Wisdom Publications, 2001), pp. 227–72.

6. See John W. Pettit, Mipham’s Beacon of Certainty (Somerville, Mass.: Wisdom Publications, 1999), p. 26.

7. Prajnapradipa-mulamadhyamaka-vrtti and Prajnapradipa-tika. Both these texts were translated by Jnanagarbha and Chokro Lui Gyaltsen (cog ro klu’i rgyal mtshan).

8. See also the lta ba’i brjed byang of Rongdzom Pandita (a relevant passage is translated in Pettit, Mipham’s Beacon of Certainty, p. 26).

9. See General Introduction. Some scholars, however, identify Chapa as a Vaibhashika in his epistemological theory. See Dreyfus, Recognizing Reality, p. 115.

10. In fact, Bhavya never mentions Buddhapalita by name. The latter is identified, however, by Avalokitavrata in his subcommentary to Bhavya’s work. The commentary of Buddhapalita was rendered into Tibetan by the same scholars who translated the texts of Bhavya and Avalokitavrata.

11. See William L. Ames, “Bhavaviveka’s Own View of His Differences with Buddhapalita,” in The Svatantrika-Prasangika Distinction (see note 4).

12. This is an adumbration of a quite complex situation. Bhavya holds that the consequential arguments of Buddhapalita are not on the same footing as those of Nagarjuna. In both cases, the consequences imply negations that could theoretically be formulated as positive (syllogistic) arguments. The difference between them is that, given what is known to be Nagarjuna’s intention (the negation of all four positions of the tetralemma), his negations are to be understood as nonimplicative. But such a concession is not to be granted to the commentator, whose task is to render explicit to the fullest extent the obscurities of the commented text. If the commentator uses consequences (unaccompanied by any positive and clarificatory statement), the resulting negations cannot automatically be regarded as nonimplicative. On the contrary, they are implicative and therefore undesirable in the Madhyamaka context. See The Svatantrika-Prasangika Distinction (see note 4), p. 54. It is worth noting that it is in Bhavya that the important distinction between implicative and nonimplicative negations first appears.

13. The Tarkajvala, or Blaze of Reasoning, is Bhavya’s autocommentary to his independent work on Madhyamaka called the Madhyamakahrdaya-karika. Both these works were translated into Tibetan by Dipamkarasrijnana (Atisha) and Tsultrim Gyalwa (tshul khrims rgyal ba) at the beginning of the New Translation period.

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