By Tsoṅ-kha-pa Blo-bzaṅ-grags-pa, Robert A. F. Thurman
This can be the 1st complete research, translation, and significant annotation of the Essence of precise Eloquence by means of Jey Tsong Khapa (1357-1419), universally said because the maximum Tibetan thinker. Robert Thurman's translation and advent current a pressure of Indian Buddhist concept emphasizing the necessity for either serious cause and contemplative cognizance within the attainment of enlightenment. This publication used to be initially released below the name Tsong Khapa's Speech of Gold within the "Essence of actual Eloquence". "I am more than pleased that Tsong Khapa's masterpiece of Tibetan Buddhist philosophy has been translated into English, and will now be studied through Western philosophers and practitioners of Buddhism. It has lengthy been one among my favourite works, and that i desire that others will savor its deep concept and lucid insights as we now have for hundreds of years in Tibet".--From the foreword by means of the Dalai Lama "The first half [of the book], an in depth advent, can stand by itself as an insightful and incisive learn of Tibetan philosophy, its roots in India, and its relevance to a twentieth-century Western viewers. the second one half interprets Tsong Khapa's text.... the standard of either the interpretation and the introductory essay makes this publication a worthwhile contribution to the examine of the critical way".--Karen Lang, magazine of Asian experiences
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Extra resources for The Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence
For this reason it is called great. 20 If one studies the Twelve Great Treatise and the Middle Treatise together, it becomes clear that the logic in Nagarjuna's writing is not purely formal. When Nagarjuna argued, he did not adhere rigidly to form. The four expressions he used are not entirely devoid of logical meaning, yet the meaning of each expression depends on context. Nagarjuna often viewed each lemma in several different ways. This is especially the case with the third and fourth lemmas.
Sufferings in me have come to an end; having been freed of errors and defilements, I have now attained peace. 16 For the Madhyamika, the Buddha's teaching aims at rejecting dualistic thought and feeling. Philosophers may use polar concepts such as origination or extinction, permanence or impermanence, sameness or difference, and arrival or departure, to describe the nature of events. These conceptual views are extreme and should be refuted, Nagarjuna wrote. I salute the Buddha, The foremost of all teachers, He has taught The doctrine of dependent co-arising, [The reality of things is marked by] No origination, no extinction; 16 CHAPTER 2 No permanence, no impermanence; No identity, no difference; No arrival, no departure.
But men continue to long for something. They may think that if reality is neither being nor non-being, it must be something beyond being and non-being. For Chi-tsang, this monistic absolutism is another extreme view to be refuted, for that which is beyond being and non-being is really empty. Like the previous, dualistic ways of thinking, this metaphysical viewpoint belongs to worldly truth (erh-yu-pu-erh-wei-su-ti). The denial of both dualistic and non-dualistic metaphysics is ultimate truth (fei-erh-fei-pu-erh-weichen-tO.
The Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence by Tsoṅ-kha-pa Blo-bzaṅ-grags-pa, Robert A. F. Thurman