By Jay L. Garfield, Rje Tsong Khapa, Geshe Ngawang Samten
Tsong khapa (14th-15th centuries) is arguably crucial and influential thinker in Tibetan historical past. His Ocean of Reasoning is the main huge and maybe the private extant statement on N=ag=arjuna's M=ulamadhyamakak=arik=a (Fundamental knowledge of the center Way), and it may be argued that it really is most unlikely to debate N=ag=arjuna's paintings in an educated means with out consulting it. It discusses substitute readings of the textual content and earlier commentaries and gives an in depth exegesis, constituting a scientific presentation of Madhyamaka Buddhist philosophy. regardless of its primary significance, even though, of Tsong khapa's 3 most crucial texts, purely Ocean of Reasoning has earlier remained untranslated, probably since it is either philosophically and linguistically difficult, tough an extraordinary blend of talents at the a part of a translator. Jay L. Garfield and Geshe Ngawang Samten carry the considered necessary talents to this tough activity, combining among them services in Western and Indian philosophy, and fluency in Tibetan, Sanskrit, and English. The ensuing translation of this crucial textual content isn't just a landmark contribution to the scholarship of Indian and Tibetan Buddhism, yet could be precious to scholars of Tibetan Buddhism and philosophy, who will now be ready to learn this paintings along N=ag=arjuna's masterpiece.
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Additional info for Ocean of Reasoning: A Great Commentary on Nagarjuna's Mulamadhyamakakarika
Equally, it may be famous that the 2 seers might be defined, or extra competently, refuted via a similar reasoning. therefore we will rearrange the textual content: The seer doesn't see itself via seeing. How can anything that can't see itself See one other? eleven right here, it's proven that purely the self or recognition is posited because the seer, changing the attention as seer, and hence the refutation is in a similar fashion acceptable. extra, there will be one other error—the absurdity of getting 3 seeings if a seer sees. nine. This argument comes from Prasannapada¯ [39b], however the connection with the attention is back inserted by way of Tsong khapa and isn't pointed out as an software by way of Candrakı¯rti. 10. This use of “the awl” as a reaction to a “who” query is simply as unusual in Tibetan because it is in English. The awl is, even if, a secondary agent in Tibetan grammar. eleven. it is a play on III: 2. those “rearrangements,” or compositions of version verses utilizing unique verses as templates, is a standard machine in either Indian and Tibetan commentarial literature. exam of the senses one hundred thirty five Now, consider anyone argued as follows: the seer exists basically simply because its item, fabric shape, and its motion, seeing, exist. 6. with out detachment from imaginative and prescient there is not any seer. neither is there a seer indifferent from it. How might the seer exist primarily whilst neither of them exists basically? If the seer existed basically you possibly can now not break out the 2 possible choices: whether the seer have been posited with no detachment, that's to claim, in dependence on seeing, it will no longer exist basically since it may exist both in dependence as an existent, or in dependence as a nonexistent. the 1st case is senseless, simply because that that's already existent doesn't have to come up back; accordingly, it doesn't make any experience for it to be established. this can be additionally a refutation of the chance factor latest via its personal attribute depends, exhibiting that that will dedicate the error—which has been defined earlier—of requiring the bobbing up of 1 that has already arisen. within the moment case, it truly is contradictory for it to be based, like the horn of rabbit. think somebody says that it really is indifferent, that's, that the seer exists as a seer with out looking on seeing. The “nor” shows that not just is there no seer depending on seeing, but additionally there is not any seer self sufficient of seeing,  since it isn't really depending on one other, similar to a sky flower. even though, Buddhapa¯lita refutes this asserting that if the seer plays the motion of seeing, then there will be activities yet that there can't be; and if it doesn't, then it might be with out motion. hence he explains that this verse has a that means just like that of “Seeing doesn't see” [III: 5a] [176b–177a]. 1. 2. 1. 2 Refutation of the article and motion of seeing 6cd. and not using a seer How can there be seeing or the noticeable? on account that there is not any seer latest primarily, both depending on or self sustaining of seeing, how can the obvious and seeing exist—since they don't exist essentially—without a reason, the seer?