jang-gya harmony part 2

7/29/2019 Jang-Gya Harmony Part 2

1/178

.*******************************************************TOREADTHISFILESAVEITTODISKFIRST;ANDREADITUSINGNOTEPADORANYOTHERTEXTEDITOR.*******************************************************.Part2ofCommentaryonTheHarmonyofEmptinessandDependent-ArisingintheMiddleWayConsequenceSchool(From:PresentationofTenets)Jang-gya(1717-1786).GelukpaSchool.In-depthexpositionofthemethodsforrealizingthehighestviewofemptinessfromthePrasangikaMadhyamikaschoolbasedonJang-gya'srenownedexpositionofthemajorBuddhisttenets.Theauthortakespainstomakethepresentationapproachableandexperientialthroughout..Sub-sectiontitlesareintheform:L#:[].ThesecanbeusedtoregeneratethestructureusingaWordProcessor..*******************************************************

**************************************************************************************************************.L1:[CONTENTS]:L1.L1:[CONTENTS]:L1[Introductorychapters][seePart1forthesechapters]L1:[Commentary]:L1L2:[1-Jang-gya'sBiography]:L2L3:[FamousStudents]:L3L3:[Jang-Gya'sWritings]:L3L2:[2-Consequentialists]:L2

L4:[I.Definitionofaconsequentialist]:L4L2:[3-Self]:L2L4:[II.Assertionsoftenets]:L4L5:[II.A.Howtosettletheviewofthebases]:L5L6:[II.A.1.Whatisnegatedinrelationtowhat[THEOBJECTOFNEGATION]:L6L2:[4-FalseAppearance[Realizingtheemptinessofaselfisnotenough;wealsoneedtorealizetheemptinessofphenomena]:L2L2:[5-OwnThing[--theemptinessofwhat?]:L2L2:[6Validity--Emptinessmeansnotinherentlyexisting,notcompletelynon-existingeither]:L2L2:[7-WithdrawalIsNotSufficient]:L2L2:[8-ReasonedRefutation]:L2L6:[II.A.2.Settlingtheselflessnessthatisthenegativeoftheobjectofneg

ation]:L6L7:[II.A.2.a.Anidentificationofthemainreasoningsrefutingtheobjectofnegation]:L7L8:[II.A.2.a.1)PURPOSEofrefutingtheobjectofnegation]:L8L2:[9-TheMainReasonings]:L2L8:[II.A.2.a.2)IdentificationofTHE[FIVE]MAINREASONINGS]:L8L2:[10-CanSomethingGiveBirthtoItself?]:L2L7:[II.A.2.b.Howthosereasoningsrefutetheobjectsofnegation,thetwoselves]:L7L8:[II.A.2.b.1)ReasoningsrefutingaSELFOFPHENOMENA]:L8


2/178

L9:[a)ExplainingthereasoningofTHEDIAMONDFRAGMENTS(#1)refutingproductionofthefourextremetypes]:L9L10:[0ShowingthatthereareonlyfourpossibilitiestocoverusingtheConsequentialistmethodtoshowthattheyallleadtoabsurdconsequencesandthuscannotbetrue]:L10L10:[1RefutationofproductionFROMSELF[cause&effectbeingthesame]:L10L2:[11-DoesaPlantGrow?]:L2L10:[2RefutationofproductionFROMOTHER[cause&effectbeingdifferent]:L10L10:[3RefutationofproductionFROMBOTHSELFANDOTHER]:L10L10:[4RefutationofCAUSELESSproductionFROMNEITHERSELFOROTHER]:L10L10:[Conclusion:Emptinessofproductionandexistence]:L10L10:[Withoutfallingintonihilism]:L10L2:[12-InducingRealization]:L2L3:[Commentsontherefutationofproduction]:L3L3:[TheReasoning[onlyshowingthatthingsdonotexistthewaytheyappear]:L3L5:[OntheadvantageoftheSevenfoldReasoningcomparedtotheotherreasonings:]:L5L5:[Thisisnotjustanabstractreasoning;ithastobeseeninthingsinfrontofus]:L5L5:[Fromconceptualunderstandingtodirectcognitionofemptiness]:L5L5:[TheFourNobleTruthsandthetruerefuge]:L5L5:[Watchingnottofallintonothingness,reifyingemptiness]:L5L2:[13-OtherReasonings]:L2

L9:[b)REFUTATIONOFPRODUCTIONOFTHEFOURALTERNATIVES[aboutcauseandeffect(#5)]:L9L9:[c)REASONINGREFUTINGPRODUCTIONOFTHEEXISTENTANDNON-EXISTENT[Istheeffectexistent,non-existent,both,neither?(#4)]:L9L9:[d)REASONINGOFTHELACKOFBEINGONEORMANY(partofreasoning#2)]:L9L2:[14-TheSevenfoldReasoning:Background]:L2L8:[II.A.2.b.2)ReasoningforascertainingtheSELFLESSNESSOFPERSONS]:L8L9:[a)Ascertainingtheselfasnotinherentlyexistent]:L9L10:[Nagarjunasfivefoldreasoning]:L10L10:[Nagarjunasfivefoldreasoningcanbereducedtosamenessordifference]:L10L10:[TheSutras4x5foldreasoning]:L10L10:[ThebenefitsofChandrakirtissevenfoldreasoning:addingtwomorenegationshavingthesamemeaningassameness]:L10

L10:[TheninestepsofChandrakirtissevenfoldreasoning]:L10L2:[15-TheExample:AChariot]:L2L10:[Thesevenfoldreasoning]:L10L11:[1Statingtheexample[ANALYZINGCHARIOTINTHESEVENWAYS-#2]:L11L12:[First,SAMENESS]:L12L12:[Second,DIFFERENCE]:L12L12:[Third&fourth,thechariotdependsontheparts,thepartsdependsonthechariot]:L12L12:[Fifth,possession]:L12L12:[Sixth,themerecollectionofitsparts]:L12L12:[Seventh,theshapeofitsparts]:L12L12:[Realizingemptinesswithoutfallingintonihilism]:L12L2:[16-BringingtheReasoningtoLife]:L2

L3:[Comments]:L3L3:[BeingUnfindableandYetBeingValidlyEstablished]:L3L3:[DeterminingtheEntailment]:L3L2:[17-IasaBasisofEmptiness]:L2L11:[2Applyingtheexampletothemeaning[istheselfthesameordifferentthanthefiveaggregates]:L11L12:[aRefutationofOneness[THESAME]:L12L12:[bRefutationofthepositionthattheselfandtheaggregatesareDIFFERENT]:L12L12:[cHowTHEREMAINING[OFTHESEVEN]POSITIONSarerefutedbythesereasoning


3/178

s]:L12L3:[Comments]:L3L2:[18-CompatibilityofEmptinessandNominalExistence]:L2L2:[19-ExtendingtheRealization]:L2L9:[b)Showingthatthis[ascertainmentofpersonsasnotinherentlyexistent]alsoestablishesthemineasnotinherentlyexistent]:L9L9:[c)Howthisreasoningisappliedtootherphenomena]:L9L2:[20-Dependent-Arising]:L2L8:[II.A.2.b.3)THEKINGOFREASONINGS,THEREASONOFDEPENDENT-ARISING(#3)]:L8L9:[a)Actualexplanationofdependent-arising]:L9L2:[21-TheCentralityofDependent-Arising]:L2L9:[b)Howtheotherreasoningsderivefromdependent-arising]:L9L1:[OutlineofJang-gya'sText]:L1..*********************************************************************************************************************************************************************.[Introductorychapters][seePart1forthesechapters]

L1:[Commentary]:L1L2:[1-Jang-gya'sBiography]:L2.WeshallbeconsideringatextonschoolsoftenetswritteninTibetanbythegreatMongolianscholarandadeptJang-gyaRol-bay-dor-jay,1alsoknownasYe-shay-den-bay-dron-may,21717-1786.3Jang-gyawasbornonthetenthdayofthefirstmonth4oftheFireFemaleBirdyearinthenorth-easternmostregionofTibetinthewesternLotusdistrict5ofthefourdistrictsofLang-dru6intheAm-do7provincenorthofDzong-ka.8Hisfather,Gu-ru-den-dzin,9wasofnomadicMongolianstock;hewasavillagepriestandasubjectofChi-gya-bon-bo10andthuswasknownasChi-gya-tsang-ba,11thepriestofChi-gya.HismotherwascalledBu-gyi.12Aroundthetimeofhisbirth,hisparentshadunusualdreamssuchasthemother'sdreamingthatherbodyhadbecomegolden,andmanyunusualsignsoccurred.

.SincetheofficialsoftheGon-lung-jam-ba-IingMonastery13andtheJang-gyaestatewereuncertainastowheretheformerJang-gya,Jang-gya-nga-wang-Io-sang-cho-den,14hadtakenrebirth,theyaskedforassistancefromtheagedscholarandadeptJam-yang-shay-ba,whohadbeentutoredbyJang-gya-nga-wang-Io-sang-cho-den.Jam-yang-shay-baindicatedthatJang-gyahadtakenrebirthnearanareathatwashighinthenorth,theentrancetowhichwasfromthenorththrougharavine,andothermeansofdivinationwereinagreement.Jam-yang-shay-bafurthertoldthemtotakearticlesbelongingtotheformerJang-gya,alongwithotherssimilartothem,totestthecandidatesandthentoadvisehimonwhathappened..WhenthesonofChi-gya-tsang-baandBu-gyiwasaskedtoidentifythearticles,theboytooktherightones,saying,"Thisismine."Jam-yang-shay-bawasinform

edofwhatoccurred,andaftermanyqualmswerepursuedindetailanddespitethesonofawealthyMongolprincebeingputforwardasacandidate,intheendtheboy,whosenameatthattimewasDrak-ba-so-nam,15wasrecognizedasthereincarnationofJang-gya-nga-wang-Io-sang-cho-den.Thebiographer,Tu-gen-Io-sang-cho-gyi-nyi-ma,16criticizesthepolitickingandcorruptionthatfrequentlyaccompanytheidentificationofreincarnationstheimportbeingthatthisreincarnation,inhisopinion,waschosenproperly..Atagethree,onthefirstdayofthefifthmonthoftheIronMouseyear(1720),thenewJang-gyabeganthetriptohismonastery,Gon-lung-jam-ba-Iing,andon


4/178

thetenthdayofthesixthmontharrivedtobewelcomed,bymorethanthreethousandmonks,inthemidstofofferings,incense,flowers,thesoundsofconch,andmusic.Hewasadornedwiththesaffronrobesofonewhohasleftthehouseholderlifeandconductedtotheroomsofhispreviousincarnation.ReceivingthevowsofanovicemonkfromChu-sangRin-bo-chay,17hewasgiventhenameNga-wang-cho-gyi-drak-ba-den-bay-gyel-tsen.18Conductedtohisresidentialcompoundwithinthemonasterycomplex,theboyassumedthecross-leggedpostureonthefearlesslion-throne..Atagesix,Jang-gyareceivedthevowsofafull-fledgednovicemonkfromChu-sangRin-bo-chay.Inthesameyear,1723,aprinceofKokonor,Den-dzin-ching-wang19revoltedagainstChina,whereuponapunitiveexpeditionwassenttoAm-doprovince.Anumberofmonasteriesintheareawereputtothetorch,andthemonksofthosemonasterieswereslaughtered,presumablybecauseoftheiraidtotherebels.Then,in1724,aChineseunitapproachedGon-lung-jam-ba-Iing;agroupofpanickingmonksattemptedresistancebutweredefeated;themonasterywasorderedburnttotheground..AsGeneSmith'scondensationofthebiographysays:20.~TheguardiansoftheyoungJang-gya21managedtofleewiththeirchargeintothewilderness.TheEmperor,inthemeantime,hadorderedthattheyoungincarnationshouldnotbeharmedbutshouldbeconductedtoChinaviaZi-lingasa"guest".TheChinesecoercedtheJang-gyarefugeesintosurrenderthroughth

reatsagainstthepopulaceofthearea.ThesevenyearoldJang-gyawastakentothetentofYo'uCang-jun,thejointcommanderoftheexpedition,whoaccusedhimimmediatelyoftreason.Thepluckyladstoodupwithwitagainstthegreatcommandertotheamusementoftheassembledofficers..Inthisway,Jang-gyacameatageseventobeginhismonasticstudiesinBeijing.TherehewastutoredbyrenownedTibetanscholarsincludingthesecondTu-gen,Nga-wang-cho-gyi-gya-tso22(whosereincarnationwastobecomeJang-gya'sbiographer)who,by1729,obtainedpermissiontorebuildtheGon-lung-jam-ba-IingMonastery,theattackonwhichhadimpelledJang-gya'sescapeandeventualarrivalinBeijing..ThoughtheEmperorYung-cheng(reigning1722-1735)wasslightlyinterestedinBu

ddhism,hefavoredindigenousChineseBuddhismovertheTibetanvariety,andeventhoughtheseventeenthsonofEmperorK'ang-hsi(thesecondManchuEmperorwhodiedin1722),Keng-zeChin-wang,alsoknownasYun-liPrinceKuo(1697-1738),wasagreatpatronofTibetanBuddhismandascholarofsomeability,hefavoredtheoldersectsandwasopenlyhostiletoJang-gya'sGelugpasect.Jang-gyaunderstoodthatfortheGelugpasecttothriveinChina,theteachingsofthefounder,TSONGKHAPA,wouldhavetobetranslatedintoManchu,Chinese,andMongolian;hence,hebeganstudyingtheselanguages.OneofhisfellowstudentswasthefourthsonoftheYung-chengEmperor,whobecameaclosefriendandlaterbecametheEmperorCh'ien-lung.Thisfriendshipbecamethekeytojang-gya'stremendousinfluenceinChina,Manchuria,Mongolia,andTibet..Jang-gyastudiedChineseBuddhism,comingtotheconclusionthatthesystemexpo

undedinTibetbytheChineseabbotHwa-shangMahayanainthefamousdebateatSam-yayaround77523nolongerexistedinChina.HefoundthemostwidespreadviewofChineseBuddhismtobelikethatoftheMindOnlySchoolandtohavegreatsimilaritieswiththeTibetanShi-jay-baSchool.24Jang-gyaidentifiedPa-dam-ba-sang-gyay,25theIndianfounderofShi-jay-ba,asBodhidharma.26.Jang-gya'steacherswantedaGelugpaappointedashistutor,butPrinceKeng-zeChin-wang,theseventeenthsonofthepreviousEmperor,wantedaNyingmapa.Eventually,theGelugpateacherswereabletofrustratetheprince'splans,andLo-sang-den-bay-nyi-ma,27Throne-HolderofGan-den,whichisthehighestpositionwi


5/178

thintheGelugpaorder,wasinvitedtoBeijing.Thetwelfthson(probablyofEmperorK'ang-hsi)becameafaithfulpatronoftheGelugpasect,andrelationswithKeng-zeChin-wangdeterioratedrapidly.DuringthisperiodJang-gyawasinvestedwiththesameimperialprivilegesandtitlesthathispreviousincarnationhadheldTeacheroftheEmpire.Thus,byageseventeenhehadassumedaconsiderablerole..In1734(or1735),theEmperororderedPrinceKeng-zeChin-wangandJang-gyatoaccompanytheSeventhDalaiLama,Gel-sang-gya-tso,28whohadbeeninexileforsevenyearsatGar-tar29(whichisnotfarfromLi-tanginKamProvince)backtoHla-sa.ThepreviousEmperor,K'ang-hsi,hadactedastheprotectoroftheSeventhDalaiLamawhowasinstalledin1720afteraseriesofeventsincluding:30--themurderoftheRegent,withthemoralsupportoftheEmperor,in1706byHla-sang31KhantheMongolso-called"KingofTibet"andasmallarmy--recognitionofHla-sangasGovernorbytheEmperor--thecaptureofthewaywardSixthDalaiLamaandhisdeath(murder?)onthewaytoChina,withtheEmperororderinghisbodytobedishonored--Hla-sang'sattempttoinstalloneofhisownprotegesastheDalaiLama--themurderofHla-sangbytheMongolDzungarswhohadsupportedtheformerRegentandwantedtoinstall,astheSeventhDalaiLama,achilddiscoveredinLi-tang32andnowlivingatGum-bum33MonasteryinfareasternTibetunderManchuprotectionduetothepoliticalforesightoftheEmperor--afailedChineseattemptwith7,000soldierstoousttheDzungars--theretreatoftheDzungarsduetorepeatedattacksbyaloyalistofHla-sang

,Po-hla-so-nam-dop-gyay,34withTibetansupporters--thearrivalofanewChinesearmywhichwaswelcomedasfriendanddelivererfromthehatedDzungarswhohadplunderedwidely,theChinesebeingseenasrestoringtheproperDalaiLamawhowasbroughtfromhissupervisedstayinGum-bumMonastery..In1721,EmperorK'angHsidecreedthestatusofTibetasatributaryvassal,butTibetanshavepersistedincharacterizingtherelationshipintermsof"patronandpriest".Inanycase,thiswasaperiodoftheestablishmentofChineseinfluenceinTibeteventhough,throughskillfulgovernment,directChineseinterferencewaskepttoaminimum.WhenK'angHsidiedin1722,hissonandnewEmperor,Yung-cheng,withdrewthepowerfulChinesepresencefromHla-sa,afterwhichinternaltroublesgraduallyeruptedincivilwarbutwereeventuallysettledbefo

retheChinesearmyarrived.In1728,imperialrepresentativescalled"ambans"withastrongpresenceofChinesetroopswereestablishedinHla-sa(thispracticecontinuinguntil1911),andPo-hla-so-nam-dop-gyayorganizedagovernmentthatruledfortwentyyears..AboutPo-hla-so-nam-dop-gyay,SnellgroveandRichardsonreportintheirCulturalHistoryofTibet:35.~InhisrelationswithChinaheshrewdlysawthataslongasTibetanpolicydidnotendangerthewiderinterestsofChinainCentralAsia,Chineseover-lordshipinTibetcouldbereducedtoamereformalitysofarasinternalaffairsandevenTibetanrelationswithherHimalayanneighbourswereconcerned.ThusthesubstanceofTibetanindependencewaspreservedthankstoChineseprotecti

onbutwithoutfearofChineseinterference.Hissuccesswascomplete;hewonthefullconfidenceoftheEmperorbyhiscompetenceandreliability,andinLhasahisdealingswiththeAmbans,astheChineserepresentativeswerecalled,werefirmbutfriendly,sothattheyremainedlittlemorethanobserversanddiplomaticagentsoftheirEmperor..Po-hlaappearstohavedonewiththeChinesewhattheFifthDalaiLamadidwiththeMongolsusedtheirpowerbutcontrolledtheirinfluence..Duringthecivilwarof1727-1728,theSeventhDalaiLamaandhisfamilyweresu


6/178

spectedoftroublemakingbybackingthelosingside.Thus,theDalaiLamawasbanishedtoGar-tarineasternTibetdespitehisoriginalChinesebacking,andtheEmperor,beforePo-hlawasincontrolofthesituation,madethePan-chenLamasovereignofhisregiontocounterbalancethepoweroftheDalaiLamas,who,asSnellgroveandRichardsonsay,"neverregardeditasconveyinganythingmorethanthesubordinatepositionsimilartothatofalocalhereditaryruler."36By1734,however,withPo-hlainfirmcontrol,theDalaiLamacouldbebroughtbacktoHla-sawiththeEmperor'sescortwhichincludedJang-gya.HemettheDalaiLamaatGar-taronthetwenty-thirddayoftheeleventhmonth,1734..Duringmorethanayear(whichiscalled"threeyears"inTibetanreckoningbecauseittookplaceduringtheyearsof1734,1735,and1736)inCentralTibet,Jang-gyaheardmanyteachingsfromtheDalaiLamaonthestagesofthepath,tantricsystems,andsoforth.ThoughhispreviousincarnationhadenteredtheGo-mangCollegeofDre-bungMonasticUniversity,hedidnotenterintoaparticularmonasticcollege;instead,hevisitedseveralofthemonasticcollegesintheHla-saarea,makingvastofferingsandhearingteachingsfrommanylamas.Attheendof1735,hetookfullordinationatDra-shi-hlun-bo37fromtheagedPan-chenLamaLo-sang-ye-shay,38atwhichtimehereceivedthenameYe-shay-den-bay-dron-may.However,withthenewsofthesuddendeathoftheYung-chengEmperoronOctober8,1735,Jang-gyareturnedtoHla-saandthentoBeijingin1736..InBeijing,hisfriend,thefourthsonofthelateEmperor,nowreignedasEmperorCh'ien-lung,thereignlastingfrom1735-1796.TheEmperorappointedhimthe

lamaoftheseal.39ThishighestofpositionsforaTibetanlamaintheChinesecourthadbeenheldbyTu-gen,whobynowhadpassedaway,andalthoughtherankhadpassedtoTri-chenLo-sang-den-bay-nyi-ma,thelattersurrenderedittoJang-gyaattheEmperor'srequest..TheEmperoraskedthatJang-gyaundertaketheprojectoftranslatingthecanonofIndiancommentaries40fromTibetanintoMongolian.ThewordoftheBuddha41hadalreadybeentranslatedintoMongolian,butthecanonicalcommentarieshadnot;inpreparationfortheproject,Jang-gyacompiledanextensivebilingualglossary42forthesakeofintroducingconsistencyintranslationequivalents,giventhewidevariationsinMongoliandialects.Withimperialpatronage,thedictionaryprojectwasundertakenbywhatmusthavebeenagreatnumberofscholarssincetheycompletedthismonumentaltaskinoneyearbeginningattheendof1741.

Thetaskoftranslatingthecanonicalcommentarieswascompletedinthefirstmonthofsummerin1749,havingtakenroughlysevenyears..In1744,theEmperorandJang-gyaestablishedateachingmonasteryinBeijing.Thefirstofitskindintheimperialcapital,themonasteryhadfourteachingcollegesforphilosophy,tantra,medicine,andotherstudies.ThemonasteryhadfivehundredmonksandwascalledGan-den-jin-chak-ling.43(Eventuallyitcametobecalledthe"LamaTemple"inaccordancewiththeChinesepolicytobrandTibetanBuddhism"Lamaism"asifitwerenotBuddhism.)Jang-gyarequestedtheSeventhDalaiLamatoappointahighandlearnedincarnationasabbotofGan-den-jin-chak-ling;Da-tsak-jay-drungLo-sang-bel-den44wasappointed,andJang-gyacontinuedhisstudieswithhim..

Duringthisperiod,Jang-gyataughttheEmperorfrequently.In1745(or1746),Jang-gyabestowedtheHighestYogaTantrainitiationofChakrasamvaraontheEmperor,who,atthatpoint,hadbeenlearningTibetanforseveralyears.Duringtheinitiation,theEmperorobservedtheconventionoftakingaseatlowerthantheguru,prostrating,kneeling,andsoforthattheappropriatetimes.Thebiographer,Tu-gen-Io-sang-cho-gyi-nyi-ma,recallstheSa-gyamasterPak-ba's45initiationofKublaiKhanintotheHevajraTantra46andspeculatesthatbothKublaiKhanandtheCh'ien-lungEmperorwereincarnationsofManjushri.47Jang-gya'slinguisticabilitieshadadvancedtothepointwherehewasabletopreachinChinese,Manchu,andMongolian;theseskillswereundoubtedlykeystohisinfluenceand


7/178

effectiveness..In1748,theelevenyearoldreincarnationofthesecondTu-gen,Tu-gen-Io-sang-cho-gyi-nyi-ma(whowastobecomeJang-gya'sbiographer),invitedJang-gyatovisittheirmonastery,Gon-lung-jam-ba-ling,theburningofwhichhadimpelledthesubsequenteventsofhislifehisescape,beingbroughttoChina,becomingafriendoftheEmperortobe,etc.AskingtheEmperorforleave,Jang-gyawastoldtowaituntilthenextyearwhenhewouldbeauthorizedbyimperialdecreetoarrangeforadditionalrestorationandrepairsnotonlyatGon-lung-jam-ba-lingMonasterybutalsoatGum-bum48andDzen-bo-gon.49Thiswasauthorizedaspromised,andduringthevisitin1749,Jang-gyaconductedtheceremonyoffullordinationforthereincarnationofJam-yang-shay-ba;thelatter,itwillberemembered,hadhelpedinidentifyinghimasthereincarnationofthepreviousJang-gya.Jang-gyanamedhimGon-chok-jik-may-wang-bo;50healsotaughthimaversionofthestagesofthepathtoenlightenmentandconferredtantricpermissionsformeditativecultivationofcertaindeities.Gon-chok-jik-may-wang-bowastobecomeJang-gya'smainstudent..Afteronlytwomonthsathisownmonastery,Jang-gyareturnedtoChina.Theperiodfrom1749-1757sawamonasteryforManchumonksfoundedwestoftheimperialpalace,thetranslationoftheliturgyintoManchu,andaschoolofTibetanstudiesestablishedwithinthebeaurocra-cy.TheEmperorwantedtointroducetheHighestYogaTantrapracticeofKalachakraintoChinaandaskedJang-gyatoarrangeit.Jang-gyarequestedanexpertintheKalachakraTantrafromtheSeventhDala

iLama.HesentGel-sang-tsay-wang,51whohadescapedthebeatingsofhisteacher,Rin-chen-hlun-drup,52andgonetoHla-sawherehemetandimpressedtheDalaiLamawithhislearningintheKalachakrasystem,nodoubtowedtohisteacher.Duringthisperiod,Jang-gyaalsofiguredinpoliticalevents,pleadingwiththeEmperortolightenthepunishmentofthemurderersoftheambans(theEmperor'sambassadors),pacifyingarebellioninKhalkhathroughlama-to-lamainfluence,andsendingamissiontoTibet..UponthearrivalinBeijingin1757ofthenewsoftheSeventhDalaiLama'sdeath,theEmperorsentJang-gyatoHla-satohelpinsearchingforandcorrectlyidentifyinghisreincarnation.TheEmperorindicatedthatitwashardforhimtoletJang-gyaHu-tok-tu53(atitleforhighMongolianlamas)gosofarawaybuthewasallowingitsinceitwasforaveryimportantpurposeoftheTibetanteachi

ng;however,aftercompletinghistask,Jang-gyamustreturnimmediately.AmongthosewhojoinedthepartytravellingtoHla-saattheMay-dro-ru-tok54hotspringswereGon-chok-jik-may-wang-bo(thereincarnationofJam-yang-shay-ba)andTu-gen-Io-sang-cho-gyi-nyi-ma(Jang-gya'sbiographertobe);thecompanymadethetripmostpleasantwithstimulatingconversation..TheyarrivedinHla-saduringthetwelfthTibetanmonth,whichwouldbeJanuaryof1758,wheretheywerereceivedbytheregentandwelcomedbyahugeassemblyofhighandlowlamas,etc.,withallthetypicalTibetanformalities,jang-gyawasfirsttakentotheHla-saCathedralwherehepaidhomagetothecentralimage,Jo-woRin-bo-chay,andthenwasinstalledinagovernmentresidence,newlypreparedforhisvisit,neartheCathedral.Duringthisperiod,Jang-gyaandTu-genvisitedallthegreatmonasteriesaroundHla-sa,makingofferingsandsoforth

.AttherequestoftheTantricCollegeofLowerHla-sa,Jang-gyaconferredtheGuhyasamajainitiationuponsixthousandmonksandalsowasinvitedtogiveteachingsatthevariousmonasticcolleges..WhilevisitingPur-bu-jokJam-baRin-bo-chay55(whomhehadavoidedduringhisearliervisittoHla-saduetothatlama'shavingsupportedarivaltotheSeventhDalaiLama)foraday,Jang-gya,despitehisfailingsight,noticedanimageofPadmasambhavainthelama'schapelthatthelamahimselfhadnotnoticedbefore,andthusthelamawasamazedathisvisitor'svision.Jang-gya'sbiographerTu-gen-Io-sang-cho-gyi-nyi-maalsodescribesaperiodwhenhewasreceivingteach


8/178

ingfromJang-gyaalongwithGon-chok-jik-may-wang-boandanotherreincarnation;Jang-gya'ssightwassopoorthathehadsomeoneelsereadhisworksaloud,butnonethelessJang-gyademonstratedanamazingabilityto,withouterror,keepupwithandevenkeepaheadofthereader,jang-gyaalsoamazedthembybeingabletoidentifythequalityandoriginofstatuesaswellasthetypeofmetalfromwhichtheyweremademerelybypassinghishandoverthem.Hewasalsoabletoidentifytheartisticqualityofscrollpaintingsmerelybywavinghishandinfrontofthem.Awe-struck,onephilosophermadethejokethataccordingtohistextbookitwascontradictoryforaBuddhatobeabletorealizeallthingswithhisbodyconsciousnessandyet,infact,notbeabletoseewithhiseyes..Inthefourthmonthof1758,Jang-gyatravelledtoDra-shi-hlun-botomeettheyoungThirdPan-chenLama,Bel-den-ye-shay56andaskhimforhelpinidentifyingthereincarnationoftheDalaiLama.AfterJang-gya'sreturntoHla-sa,thePan-chenLamaalsowasinvitedthereinconnectionwithidentifyingthenewDalaiLama.UponJang-gya'srequest,thePan-chenLamaperformedtheentireKalachakrainitiationwithallthephasesofpreparationincludingconstructionofamandalaofcoloredsands,theseveninitiationsinthepatternofchildhood,thefourhighinitiations,thefourgreatlyhighinitiations,andtheinitiationofavajra-mastergreatlord..Atthattime,therewerethreestrongcandidatesforrecognitionastheDalaiLama,andsincethefivegreatoraclescouldnotagree,Jang-gyarecommendedthatthePan-chenLamamaketherecognition.Jang-gya'srecommendationwasadopted,a

ndthePan-chenLamachosethecandidatefromhisownDzang57Province.Jang-gyaperformedtheconsecrationofthereliquaryofthelateDalaiLamaandwrotetheofficialbiographyattheunanimousrequestoftheregentandagreatnumberofofficials.58.WiththereincarnationoftheDalaiLamadecided,Jang-gyareturnedtoBeijingin1760,wherehechoseareplacementfortheabbotoftheBeijingmonasterywhohaddiedinhisabsence(thereplacementalsodiedsoonthereafter).Duringthisperiod,theEmperorcalledTu-gen-Io-sang-cho-gyi-nyi-matoBeijingwhereteacherandstudent(Jang-gyaandTu-gen)metagain.Also,inaccordancewiththeEmperor'sorder,Jang-gyaordainedthethirdJay-dzun-dam-ba59ofKalkha,naminghimYe-shay-den-bay-nyi-ma.60Duringthisperiod,healsocomposedabiographyoftheThrone-HolderofGan-den,Tri-chenNga-wang-chok-den,61atutoroftheSeven

thDalaiLama..In1763,uponhearingthenewsofhisfather'sdeath,Jang-gyaimmediatelyperformedtheriteofAchalaforsevendaysand,inaccordancewithadvicefromdivination,hadtheLiberationSutraandtheLotusSutrawrittenoutingoldinkasameansofpurifyinghisfather'skarmicobstructions.Inconnectionwithhisfather'sdeath,theEmperorallowedJang-gyaashortvisttoAm-doProvinceandhisoriginalmonastery,Gon-lung-jam-ba-Iing,whichJang-gyavisitedbywayofMongolia.Onthewaytothemonastery,hewasaffordedasupremeescortandwelcomingbythehighandlowlamasoftheareaaswellasclergyandothers.Atthemonastery,Jang-gyamadeofferingsofteaandmoneyforthemonksandofferedasetoffiftyscrollpaintingsofthebiographyofShakyamuniBuddhatothemonasteryingeneral.

.WhileatGon-lung-jam-ba-IingMonastery,Jang-gyawentintostrictretreat,meditatingonthedeitiesVajrabhairavaandMahakala.Hissuccesswassuchthathehadvariousmeditativevisions,andanofferingofbeerboiledinitsbowlinfrontofhim,becomingbubblyandgivingoffafragrantodor.Also,onedaywhenhewasmeditating,heaskedhisattendanttobringanofferingbowltohim;heputthebell-metalbowlupsidedownontopofhisheadandthenmeditatedforashorttime.Whenhegaveitbacktotheattendant,itwassohotthatitwasasifithadjustcomeoutoffire.Jang-gyasmiled,saying,"Thisismysignofachievement."


9/178

.Whenhelefttheretreat,hetaughtforfifteendaystheFifthDalaiLama'sSacredWordofManjushri,62instructionsonthestagesofthepath,ingreatdetailtotwothousandfivehundredpersons,clericsandlay,withGon-chok-jik-may-wang-bo(Jam-yang-shay-ba'sreincarnation)asthepatronattheheadoftheassemblyoflisteners.AsGon-chok-jik-may-wang-bohadjustretiredasabbot,heaskedJang-gyatoassumethepost,andupontherepeatedurgingofthemonastery,Jang-gyabecamethenewabbot.Inthatposition,henewlyinstitutedthestudyofDharmakirti'sCommentaryon(Digndga's)"Compendiumof[Teachingson]ValidCognition",63firstusingtheadditionaltextbookliteratureofJam-yang-shay-baandthenthatofJay-dzunCho-gyi-gyel-tsen64oftheSe-raJayCollegeofHla-sa.Jang-gyaalsoarrangedforanewcarvingofthetextbookliteraturecomposedbyJay-dzunCho-gyi-gyel-tsen,withthecarvingtobedoneinBeijingandtheblockstobestoredatGon-lung-jam-ba-IingMonastery.Then,havingappointedanotherlamainhisplace,in1764hereturnedtoBeijingbywayofMongolia..Gon-chok-jik-may-wang-boalsowenttoBeijingwherehereceivedteachingsfromJang-gyaonpracticeofthepathaccordingtotheorallineageofEn-sa-ba.65Duringthisperiod,Gon-chok-jik-may-wang-bowroteacommentaryonJang-gya'sSongoftheView,66whichJang-gyahighlypraised.Gon-chok-jik-may-wang-bocouldnotfindthebooksheneededforthecommentary,soherecitedthetextthreetimesdailyandmadeprayerstoJang-gya,withtheresultthatwhenhethoughtaboutthemeaning,itsuddenlyflashedtomind.Gon-chok-jik-may-wang-boreportedthatsuchwasthepowerofJang-gya'scompassionandblessings.Alsoduringthistim

einBeijing,Jang-gyagave,atGon-chok-jik-may-wang-bo'srequest,theoraltransmissionandexplanationofTsongKhapa'sLampIlluminating(Nagarjuna's)"FiveStages"67onthestagesofthepathintheGuhyasamdjaTantra..InTibet,Dra-di-ge-shay68waspromotingoneoftheunsuccessfulcandidatesforDalaiLamaasthegenuineDalaiLamaandhadhiminstalledassuchattheGeu-tsang69retreat.Anumberofpeoplebecameconvinced,andreportsreachedtheambans(theEmperor'sambassadors)whoinformedBeijing.TheEmperorwantedtoorderboththecandidateandDra-di-ge-shaytoBeijingforpunishment,butJang-gyaintervened,suggestingthattheboybeputintotheserviceofthePan-chenLamaatDra-shi-hlun-bo,awayfromhispromoter.TheEmperoracceptedthesuggestion,andtheschemersweresaved.Jang-gyagavesimilar,timelyadvicewhensuchasituationarosewithrespecttotheclaimsofsomeonevyingtoreplacetheJay-dz

un-dam-baincarnation..In1767,jang-gyabeganayearlypracticeofspendingthefourththrougheighthmonthsinsolitaryretreatatWu-t'ai-shan,theFivePeakedMountainRange,70aplacesacredtoManjushri.From1768-1771,hisactivitiesincludeperformingpotentritualstohelpsubduetribesoftheYunnanborderarea,consecratingin1770tenthousandstatuesofAmitayustomarktheEmperor'ssixtiethbirthday,andconsecratingamodelofthePotala,theDalaiLama'sfamouspalaceatHla-sa,atJeholaftergivingthemonasticvowstotheJay-dzun-dam-ba.Between1772and1779,heorganized,attheEmperor'srequest,thetranslationofthewordofBuddhaintoManchu,laboriouslycheckingeachvolumeandsubmittingittotheEmperorforhisapproval.TheEmperoralsoorderedthatJang-gyatranslatetheShu-rangamaSutrafromChineseintoTibetan.Then,whentheEmperor'smother,EmpressH

siao-sheng(born1693),passedawayin1777,Jang-gyaperformedthefuneralritesforsevendays..AsSamuelM.Gruppersays:71.~ThefactthatherfuneralwaspresidedoverbyTibetanclergyledbythemostprominentlamaresidentinChinawouldseemtoindicatethatTibetanBuddhismwasanintegralmatteroffaithinManchurulingcirclesindependentoftherequirementsofshowingtolerationofthebeliefsoftheManchus'Mongolallies.


10/178

.Inmanyrespects,theCh'ien-lungEmperorappearstohavebeenadevoutTibetanBuddhist..Uponimperialinvitation,theThirdPan-chenLamacametoJeholin1780wherehewashousedinthenewlycompletedmodelofDra-shi-hlun-bothathadbeenspeciallybuiltforhisvisit.ThePan-chenLamaandJang-gyawinteredwiththeimperialCourtinBeijing,butthePan-chenLamacontractedafatalcaseofsmallpox;Jang-gyaconductedtherelicstoCh'ing-hai..In1781,theEmperorandJang-gyavisitedthetempleofTin-ting-phu,afewdayswestofBeijing,whereJang-gyawasaskedtoperformtheconsecrationritesofanimageofthethousand-armedAvalokiteshvarathathadrecentlybeenrepairedbyimperialorder.Also,between1781and1786,Jang-gyaperformedritualspropitiatingapowerfulmountaindeitythatcontrolledtheheadwatersoftheYellowRiverwheretheCh'ien-lungEmperorhadordereddikestobeconstructedforfloodcontrol.TheEmperorexpressedhisappreciationforhislamabyorderingalavishseventiethbirthdaycelebration;intheTibeto-Mongolianwayofreckoningage,theyearsinwhichonehaslivedarecounted,andthusin1786Jang-gyawasseeinghisseventiethyear.Athroneofredsandalwoodadornedwithpreciousmetalsandstoneswasprovidedforhimduringthecelebrationwhichlastedmanydays..ThoughJang-gyausuallywenttoWu-t'ai-shaninthefourthmonthforhisannualretreat,theEmperordecidedtomovethereinthethirdmonthof1786andcomman

dedthelamatobeinattendance.PriortodeparturefromBeijing,jang-gyamadeunusual,extensiveofferingsandprayersatallofthetemples.Then,atWu-t'ai-shanJang-gyaheadedanassemblyofprayersinfrontofanimageofManjushri;theEmperorjoinedtheprayers,whichwereconductedlikethoseattheannualgreatprayerfestivalatHla-sa.Thebiographercommentsthattheircomingtogetherinsuchaspecialplaceforafinalgreatfestivalofprayer-wishesitselfwasaneffectoftheirhavingmadesuchwishesandhavinghadsuchaltruisticintentionsoveralongperiodoflivesandalsoservedasameansofcreatinginthefuturethedependent-arisingofsimilarhelpfulactivityforthesakeofsentientbeings..OnhiswaytoWu-t'ai-shan,jang-gya'shealthhadbeguntofail,andatWu-t'ai-shan,despitetheeffortsofChineseandTibetandoctors,ontheseconddayoft

hefourthmonthof1786heassumedatsunsetthecross-leggedposturewithhandssetintheposeofmeditativeequipoise.Heceasedbreathingarounddusk,"manifestingtheclearlightofdeathastheTruthBodyofBuddha"..Inhiswill,Jang-gyarequestedthathisbodynotbepreservedinareliquaryofgoldandsilverbutthathisremainsbeburned,theashesbeingusedtomakesmall,impressedimageswhichcouldbeputinacopperreliquaryinatempleatWu-t'ai-shan.However,theEmperor,uponbeingpresentedwithJang-gya'swillinBeijing,refused,sayingthathehadnotdeviatedfromhislama'swordinanythingbutwouldnotfollowhimnowonthispointsincetherewasnovajramasterinthatareafitforconductingacremationriteandsinceitwasunthinkabletocrematesuchalama'sremainswhichwerelikeawish-grantingjewel.Instead,heorderedthatagoldandsilverreliquarybeconstructedatWu-t'ai-shanforther

emainsasanobjectofvenerationforallbeings;approximatelyseventhousandouncesofgoldwereused.Fearingthatwiththechangesoftimethemonument,whichwasalsodecoratedwithprecioussubstances,mightbedisturbedbysinfulbeings,theEmperorhadanextensiveroomconstructeddeepinstoneunderwhereJang-gyahadgiventeachings,andthereliquarywasinstalledthereonathroneofprecioussubstances,surroundedbyinconceivablearticlesofoffering,withtheremainsbeingputinsideitonthetwenty-fourthdayofthesixthmonthalongwithpreciousrelicsfromgreatbeings.Sincethemonumentwasintendedasanobjectofvenerationforgodsandhumansuntiltheendofthiseon,theEmperorhadatemplebuiltontopofit,fitfortheeyesofallbeings,highandlow,with


11/178

astonereliquaryinit.TheblessedsaltthatwasusedtodryandpreserveJang-gya'sremainswasputinthestonemonument..L3:[FamousStudents]:L3.ThelastchapterofJang-gya'sbiographygivesalonglistofhisnoteworthystudents..Theseinclude:--sevenwhowereinamutualrelationshipwithhimasbothteacherandstudent,--hischiefdiscipleGon-chok-jik-may-wang-bo,--twelveincarnationsfromcentralTibet,--elevenincarnationsfromeasternTibet,--nineteenincarnationsfromMongolia,sevenabbotsofGan-den,--twenty-threeabbotsofothermonasteriesincentralTibet,--seventeenabbotsandscholarsofeasternTibet,--sevenscholarsfromBeijing,--eightfamousscholarsfromMongolia,--fivetranslatorsfromBeijing,--twelvemeditativeascetics,--threeattendants,--andsevenadvancedstudents.72.

Nomatterhowexaggeratedthislistmaybeinthesenseofmerelyincludingthenamesoflamaswhoreceivedtantricinitiationfromhim,itindicatesthefar-reachingeffectsofJang-gyaRol-bay-dor-jay'sactivitiesthroughoutthevastregionofTibetanBuddhism..Oneofhisstudents,havingcultivatedloveandcompassioninmeditation,attainedsuchgreatexperiencethatheremainedcryingabouttheplightofsentientbeings.Oneday,thestudent,sopoorthathehadnothingtooffer,cutoffhisownfingerandofferedittoJang-gyainamandalaofferingatWu-t'ai-shan.Later,whenJang-gyawasstayinginaretreat,herepeatedthemantraofAchalaandburnedthefingerinfire,whereuponitgaveoffjustafragrantodor.ThestudentalsowantedtoofferhisbodyasalampbywrappingitinclothsoakedwithoilandburninghimselfinfrontofanimageofManjushri,butJang-gyarefusedhi

mpermission;so,thestudentwentsouthtoNinghai,wherehemademanyprayerpetitions,finallyofferinghisbodytoAvalokiteshvaraandendinghislife.ThebiographerreportsthatJang-gyahadmanystudentswhorealizedemptiness..L3:[Jang-Gya'sWritings]:L3.AnearlyturningpointofJang-gya'slifewastheburningofhismonasterybytheChinesewhenhewassevenyearsold.Thiscausedhimtoflee,whereupontheEmperorcommandedhimtoBeijingwherehespentmostoftheremainderofhislife.There,heeventuallygainedapositionofconsiderableinfluence,helpingtorestorehismonasteryand,throughhislinguisticabilitiesandcloseassociationwiththesubsequentCh'ien-lungEmperor,fosteringtheBuddhistteachingingene

ralbyhistranslationsintoMongolianandManchurianandalsospreadingtheteachingsofTsongKhapainChina,Mongolia,andManchuria..Despitehisvasttravelsandactivities,itisimportanttonotethatJang-gyaremainedinretreatfourmonthseachyearformostofhislastnineteenyearsandoverhislifecomposedapproximatelytwohundredworksineightvolumes.73Hiswritingsinclude--biographiesoftheSeventhDalaiLamaandofaThrone-HolderofGan-den,Tri-chenNga-wang-chok-den;--acommentaryonTsongKhapa'sPraiseofDependent-Arising;


12/178

--acommentaryonthePrayersofSamantabhadra;--ashortgrammar;74--ritesofguruyoga;--bookletsonWu-t'ai-shanandKvan-lo-ye;--aTibeto-Mongoldictionary;75--ahistoryoftheSandalwoodImage--andinventoriesoftheWhiteStupaontheWesternGateatBeijing;--manyprayersincludingoneinconnectionwithdeath,intermediatestate,andrebirthandanotheronexaminingthesignsofdeath;--manyshorttantrictextsrelatedwithspecificdeities;--textsofinstructionontheviewoftheMiddleWay;--essaysonpointsoftraininginaltruism;--epistolaryessaysinanswertostudents'questions;--textsonexorcismofself-centeredness;--andiconographiesofthreehundredgodsandthreehundredsixtygods.76--AtextonthestagesofthepathwasdictatedbyJang-gyaafterbeingvisitedbyManjushriinadreamonthefirstdayoftheninthmonthof1785inPo'u-ting-phu'u.HehadbeeninretreatatWu-t'ai-shanandatnightontheseventeenthdayofthesixthmonthhadhadaprofoundmysticalexperience,thedreamcorningaftertheperiodofseclusionwasover.77.AmongtheeightvolumesofJang-gya'sCollectedWorks,hislongestworkandphilosophicalmasterpieceis--theClearExpositionofthePresentationsofTenets,BeautifulOrnamentfort

heMeruoftheSubduer'sTeaching,78morecommonlyknownasthePresentationofTenets.79--Jang-gyawroteitduringtheperiodbetween1736and1746;GeneSmith80speculatesthat"theinitialstimuluswasperhapshisinterestinVijnanavada[theMindOnlySchool]preservedbytheChineseBuddhistschools,"notingthatJang-gyacompletedthischapterfirst.--InthePresentationofTenets,Jang-gyadiscussesthemajortenetsofthenon-BuddhistschoolsandthefourBuddhistschoolsofIndiaaswellasbrieflytreatingmantra..Thoughheclearlydrawsfrom,andoccasionallycriticizes,Jam-yang-shay-ba'sGreatExpositionofTenets,81hisstyleisverydifferent.WhereasJam-yang-shay-ba'sworkpresentsawide-ranginganthologyofliteratureontenets,oftencited

inabbreviatedform,withcommentarythatissometimescrypticduetoitsbrevityandcomplexity,Jang-gyagivesamorefree-flowingdiscussionofmanyissues.Also,whereasJam-yang-shay-bakepttheworksofTsongKhapa(thefounderofhisorder,theGelugpasect)moreinthebackground,Jang-gyaputsTsongKhapaintheforeground,mostlikelybecause,withhispositionofenormousinfluenceinBeijing,hewasintroducingthedoctrinesofTsongKhapatotheregionasaviableformofBuddhism..Jang-gyafrequentlyreferstoTsongKhapaasthe"Foremost"(rje),atermcommonlyusedinTibetanforagreatreligiousleaderwhichtakesonspecialsignificanceheresinceitislimitedinusagealmostentirelytoTsongKhapa.Inthesectiontranslatedinthisbook,Jang-gyacallshim"Foremost"82threetimes,"ForemostFather"83fivetimes,"ForemostGreatBeing"84eleventimes,"ForemostLama

"85twice,"ForemostOmniscient"86ninetimes,"ForemostOmniscientFather"87once,and"OmniscientFather"once.88Theterm"Omniscient"isusedratherlooselyinTibet,evensometimesforlearnedpersonswhomascholarisrefuting,butinthistextitsnearlyexclusiveusageforTsongKhapatakesonasenseofpromotingandglorifyingacentralpersonagewhohasinterpretedBuddha'steachingforaparticularage.Jang-gyadefinitelyisexploringandtryingtodetermineTsongKhapa'sthought,withintheimplicitunderstandingthatthegreatfigure'swritings,duetohispenetrationoftheteaching,provideaccesstowhatotherwisewouldbeimpenetrablyarcane.ITISCLEARTHATFROMJANG-GYA'SVIEWPOINTTSONGKHAPA'SSCHOLARSHIPANDYOGICINSIGHTHAVEPROVIDEDACCESSTOTHEPROFOUNDREALIZ


13/178

ATIONSOFTHEFOUNDER,BUDDHA,ASWELLASTHEMAININDIANINTERPRETERSOFTHEDOCTRINEOFEMPTINESS,NAGARJUNA,BUDDHAPALITA,CHANDRAKIRTI,ANDSHANTIDEVA..Inthesectiondiscussedhere,Jang-gyacitesTsongKhapa'sworkstwenty-threetimes89whereasJam-yang-shay-Ba,inthecorrespondingsectioninhisGreatExpositionofTenets,citesTsongKhapaonlyeleventimesdespitehisfargreateremphasisonthecitationofsources.90AreasonforthedisparitymaybethatJam-yang-shay-ba,whilesimilarlydevotedtoprobingTsongKhapa'sthought,ismoreconcernedwithexploringthefounder'ssourceswithinanatmosphereofTsongKhapa'sworksbeingacceptedasahighauthorityforthisagewhereasJang-gya,livingandwritinginBeijing,isconcernedwithestablishingTsongKhapaasjustsuchafigure..TheintroductorynatureofJang-gya'sexpositionisareasonforitsclarity,butJang-gyabynomeansgivesasimplisticpresentationforthesakeofclarity.Rather,hefrequentlyintroducesthereadertocomplexissuesbutdoessowithinabbreviatingmanyminorpointstowhichJam-yang-shay-bagivesmajorattention,suchastheformationoftheSanskrittermforBuddha'scardinaldoctrineofdependent-arising,pratityasamutpada.ThetwotextsthefirstbyJam-yang-shay-ba,whohelpedintheprocessoflocatingtheJang-gyareincarnation,andthesecondbythatreincarnation,Jang-gyaRol-bay-dor-jayhimself,whobecametheteacherofJam-yang-shay-ba'sreincarnation,Gon-chok-jik-may-wang-bo(whoalsowroteashorttextontheschoolsoftenets)91complementeachotherinthatJam-yang-shay-ba'sattentiontodetailoftenmakesJang-gya'sabbreviationsofsuchpoint

smoreaccessibleandJang-gya'sgenerouspresentationofthegreatissuesoftenputsJam-yang-shay-ba'svastarrayofinformationinperspective.92Jang-gyashowshispracticalorientationnotonlyinhisissue-directedexpositionbutalsoinhisfrequentrefrainswhen,aswillbeseenbelow,hecriticizesboththosewhoattempttomeditatewithouthavingstudiedthegreatissuesandthosewhorattleonaboutpointsofdoctrinewithoutapplyingthemselvestomeditation..LetusturntoJang-gya'sexpositionofwhatisconsideredinTibettobethehighestinsightintothenatureofphenomenaandthemeansofreleasefromsuffering,theviewoftheemptinessofinherentexistenceaspresentedintheMiddleWayConsequenceSchool.93IwillgiveexplanationasgleanedfromoralandwrittentraditionsofTibetanBuddhismand,occasionally,frommyownattemptsoverthelasttwenty-threeyearstoprobeandtointernalizethemeaning.Thesecomment

sareatthemargin,andJang-gya'stextisindented.Sincemuchbackgroundinformationmustbegivenbeforethetopicsstarttotakeontheirownimpetus,thefirstseveralchaptersareprimarilyconcernedwithidentifyingmajorlandmarkswithinaworld-view,afterwhichitbecomesfeasibletofunctionwithinthatworld-view,confrontingtheharrowingandliberatingimplicationsofanemptinessofinherentexistencethatisintotaloppositiontoingrainedafflictiveemotionsandisthefoundationoftransformationintoaltruisticeffectiveness...**************************************************************************************************************.

L2:[2-Consequentialists]:L2.ThetitleofthissectionofJang-gya'stextis:.~Briefexpressionofthesystemofthegloriousmiddlewayconsequenceschool,supremesummitofallschoolsoftenets,bearingthesubduer'sownsystem.Buddhistsarethosewho,fromthedepthsoftheheart,accepttheThreeJewelsastheirsourcesofrefugewithinanunderstandingofwhattheyare.


14/178

.TheThreeJewelsare:--Buddha,whoshowswhereonecangoforrefuge;--hisDoctrine,thetruecessationsandtruepathsthataretheactualrefuge;--andtheSpiritualCommunity,whoaidinachievingrefuge..ProponentsofBuddhisttenets,inadditiontobeingBuddhists,assertthefoursealsthattestifytoadoctrine'sbeingBuddhist:--Allproductsareimpermanent.--Allcontaminatedthingsaremiserable.--Allphenomenaareselfless.--[Only]Nirvanaispeace..Jang-gya'stextcentersontheMiddleWayConsequenceSchool'sassertionofthefourseals.94.TheSubduerisShakyamuniBuddhawhotaughtfourschoolsoftenetsor,moreliterally,establishedconclusions95basedonthecapacitiesofdifferenttrainees.Thefourare--thetwoLesserVehicle96schools----theGreatExpositionSchool----andtheSutraSchool--andtwoGreatVehicleschools----theMindOnlySchool

----andtheMiddleWaySchool.97.Theirtenets,nomatterhowmuchtheymaydiffer,are"establishedconclusions"inthesensethattheyareestablishedforthemindsofthosewhoholdthemandwillnot,atleastforthetimebeing,beforsakenforsomethingelse.98InTibet,theMiddleWaySchooloftenetsisconsideredalmostuniversallytobethehighest,andwhentheMiddleWaySchoolisdividedinto--theAutonomySchool--andtheConsequenceSchool,.theConsequenceSchoolisconsideredtobethehigher,representingtheactualthoughtofBuddha..

ThepresentationoffourschoolsthefirsttwoLesserVehicleandthelattertwoGreatVehicleisusedasadevicefororderingthemanyphilosophicalpositionsofIndianformsofBuddhism.Ofcourse,theactualhistorywasnotsoneat;thepresentationofschoolsoftenetsisnotprimarilyintendedtobeanhistoricallyorienteddepictionbutrathertoprovideaframeworkforstimulatingthemetaphysicalimaginationwithavarietyofopposingviewssothatthenatureofphenomenacanbemoreeasilypenetrated.Alldesire,hatred,enmity,jealousy,andsoforthareseenasrelyingonafalseestimationofthenatureofoneself,otherpersons,andotherphenomena;therefore,penetrationofrealityisattheheartofthepracticeofpurificationinthatrealizationoftheactualnatureofthingsservestoundermineallafflictiveemotions.Theaimistoemergeasasourceofhelpandhappinessforotherbeings,whoareviewedasclosefriendswanderinginaprisonofcyclicrepetitionofbirth,aging,sickness,anddeath.

.Thefourschoolsaredividedbywayoftheirviewofselflessness,--thetwoLesserVehicleschoolspresentingonlyaselflessnessofpersons--andthetwoGreatVehicleschoolspresentingalsoaselflessnessofotherphenomena.ThesupremeofalltheseviewsisconsideredtobethatoftheMiddleWayConsequenceSchool..::[TheexplanationoftheConsequenceSchool]isintwoparts:::--definition::--andassertionsoftenets.


15/178

.L4:[I.Definitionofaconsequentialist]:L4.::I.DEFINITIONOFACONSEQUENTIALIST::Themeansofpositing,ordefinitionof,aConsequentialistis:::AProponentoftheMiddleWaySchoolwhoassertsthatitisnotnecessarytoestablishthemodesofareasonfromtheviewpointofthecommonappearanceofthesubject[ofadebate]tonon-mistakenvalidcognitionsofbothdisputantsthroughtheforceofanobjectivemodeofsubsistenceofthings,butratherthataninferentialconsciousnesscognizingselflessnessisgeneratedbyareasonwhichhasthethreemodesandwhich,leadingonlyfromtheotherparty'sassertions,isapprovedbythatveryotherparty..(i.e.ForaPrasangikathereisnoabsoluteframeofreferencethatcanbeusedtoproveanything,notevenemptiness.Andthereisnoabsoluteimpartialdirectperceptionofanythingbythesenses.Sotheonlythingonecandotohelpsomebodystuckinanobsession,istoshowtheabsurdityofitsviewbybringinguptheabsurdconsequencesthatlogicallyfollowfromholdingupsuchview;topushtheopponentintoacornerwherehedoesntwanttobeandthuscreatingadoubt.Noabsolute,onlyadaptedskillfulmeans.)."MIDDLEWAYSCHOOL",intermsofthename,referstoonewhofollowsamiddlewaybetweentheextremesofreificationandannihilation.ProponentsoftheMiddle

WaySchoolavoidtheextremeofreificationbyrejectingallassertionsofanytrulyexistentphenomenaandavoidtheextremeofannihilationthroughrejectingallassertionsthatthingsdonotexistatall,thattheydonotexistevenconventionally.."THINGS"areconventionallyexistentphenomenasuchaspeople,chairs,mountains,andsoforth.Noonewouldasserttheexistenceofthehornsofarabbitoracloakmadeofturtlehairs,traditionalexamplesofnon-existents..THETWOSUBSCHOOLSOFMIDDLEWAYSCHOOLTENETS,theAutonomySchoolandtheConsequenceSchool,arenamedbythemeanstheyusetogenerateinothersaninferringconsciousnesscognizingemptinesstheformerusingautonomoussyllogisms99andthelatter,consequences.100

.ANINFERRINGCONSCIOUSNESSiscrucialinmeditation;therefore,itisimportanttounderstandhowtoproduceit..AConsequentialistusesconsequences,prasanga,toproducethiscrucialconsciousness.Aconsequenceisalogicalstatementinthisform:.Itfollowsthatthesubject,atable,doesnotinherentlyexistbecauseofbeingadependent-arising..Itiscalledaconsequencebecause"doesnotinherentlyexist"followsasaconsequenceof"beingadependent-arising",andthestatementiswordedintheformof"Itfollowsthat..."

.Intheexample,--thefirstpart,thesubjectorbasisofdebate[thesubjectoftheprobandum],is"atable".(i.e.Thesubjectisthetable)--Thesecondpart[thepredicateoftheprobandum]thefactthatfollowsfromthereason[theimplicationthathastobeproven]iscalledtheclarification.Intheexample,thisis"doesnotinherentlyexist".(i.e.Thepredicateisthatitdoesntinherentlyexist.)--Thethirdpartisthereasonorsign,"dependent-arising".(i.e.Thereasonisthatthetableisamemberofthesetdependentlyarisenthings,andthatallde


16/178

pendentlyarisenthingsarenecessarilyemptyofinherentexistence.).(i.e.ItseemsthatPrasanga=logicalimplications=?.Thismethodisaboutstheabsurdconsequencesofholdingtoaparticularviewlike:thinkingsomethinginherentlyexist.Thatshocksthepersonandcreateasenseoffeelingtheemptinessofthething.Butthisisjustthefirststep;onlyadirectrealizationoftheemptinessofonesownmindistotallyLiberating.Andthisisdoneindeepmeditation.).WhenacorrectconsequencethatsetsforththeConsequenceSchool'sownview,asthisonedoes,isstated,therearethreewaysinwhichyoucandrawmeaningfromitthroughapplying,roughlyspeaking,therulesofsyllogisms:--The"presenceofthereasoninthesubject"isatable'sbeingadependent-arising.(i.e.Firstonemustobservethatthesubjectismemberofthesetdependentlyarisenthings)--Theentailment(orpervasion)[theacceptedhypothesis]isthatallinstancesofdependent-arisingsarenecessarilyinstancesofanabsenceofinherentexistence,or,inotherwords,whateverisadependent-arisingnecessarilydoesnotinherentlyexist.(i.e.Second,onemustknowthatthesetdependentlyarisenthingsisentirelyincludedinthesetthingsthatdonothaveinherentexistence)--Thecounter-entailment[theimplication]isthatallinstancesofinherentexistencearenecessarilynotinstancesofdependent-arisings,orwhateverinherentlyexistsisnecessarilynotadependent-arising.(i.e.Third,onemustalsoknowthatinherentexistenceandnon-inherentexistencearemutuallyexclusive.--

Allsubjectmemberofthecomplementarysetthingsthatdohaveinherentexistencerethennecessarilynotmemberofthesetdependentlyarisenthings.).(i.e.Thesubject(A)doesnthaveinherentexistence(B)becauseitisdependentlyarisen(C).Sincethesubjectisdependentlyarisen(1),andalldependentlyarisenthingsnecessarilydonothaveinherentexistence(2).).Theseare,roughlyspeaking,thethreeaspectsofareasoninavalidsyllogismpresenceofthereasoninthesubject,entailment,andcounter-entailmenthereappliedtoaconsequence..Thesethreeareallqualitiesofatable.Theyarenotjustverbiage.Thatatableitselfisadependent-arisingiscalledthepresenceofthereasoninthesub

ject(1).Thefactthateveryinstanceofdependent-arisingtowhichyoucanpointintheworldisaninstanceofnoinherentexistenceistheentailment(2).Thatifyoucouldpointtoaninstanceofinherentexistenceintheworld,itwouldbeacaseofnon-dependent-arisingisthecounter-entailment(3)..Termslike"ENTAILMENT"or"PERVASION"aretechnicalwaysofreferringtoqualitiesthatarenaturallyinphenomena.(i.e.Onlyaccordingtonon-consequentialist.ForaPrasangikathereisnosuchthingasabsolutecharacteristicsorqualities.Butthatisok,because,here,weareadoptingtheopponentpointofviewinordertoshowtheabsurdconsequencesthatwouldfollow.Weareusinghisownlogictoprovetheabsurdityofhisviews.)Ifatable'sbeingadependent-arisingwerenotapartofitsnature,anunderstandingofthiscouldnothelptogenerateacognitionofitsabsenceofinherentexistence.Youwouldjustbeproduc

ingacognitionofanotherflowerinthesky,anothercloakofturtlehairs.Youcouldnevergettothepointofincontrovertiblecognitionbecausetheprocessofthoughtwouldnotrevealwhatisactuallythere..WehaveTWOWAYSOFINCONTROVERTIBLYDISCOVERINGWHATISTRUE,INFERENTIALCOGNITIONANDDIRECTCOGNITION.Whenyouunderstandthattherearetwomeansnotjustdirectsenseperceptionaswetendtofeelyouopenyourselftoinferentialcognition,awayofrealizingtheunseen.Inferenceisimportant;itisakeytothedooroutofcyclicexistence.Youmighthavetheideathatinferencealwaysinvolvesdiscursiveness;however,anactualinferentialcognitionisnottalkative


17/178

.Itisnotlikecontinuallyreadingpassagesinabook,continuallymullingoverwords..--ANINFERENTIALCOGNITIONiswhatwe,inourignorantway,mighttaketobeadirectcognition.For,whenyouarriveatthepointofanactualinferentialcognitionofemptiness,forinstance,youcognizeonlyanemptinessofinherentexistence.Atthattimeyouwillnotbegoingoverthereasons;youwillnotevenactivelytakethereasonstomind.Theeffectofyourreasoningwillbeyourcognizingtheabsenceofinherentexistenceof,forexample,yourbody.--Forinstance,ifrightnowyoulookedoutthewindowandsawbillowsofsmoke,youwouldknowthatfireisnear.Youwouldnotbegoingoverandoverinyourmind,"Wherethereissmoke,thereisfire.Herethereissmoke.Therefore,herethereisfire.Wherethereissmoke,thereisfire.Herethereissmoke.Therefore,herethereisfire..."Youwouldstaywithyourknowledgeoffire,andyouwoulddosomethingaboutit.Itisjustthesamewithemptiness.--Thisisveryimportant.Itispossibletobecomesoaddictedtoreasoningthatwhenyouarriveatthepointwhereyouareabouttocognizeemptiness,youleaveitandreturntothereasoning.Ifyoufindthatoneofthesediamondinstrumentsofreasoningworks,settledownandstaywithit,gettingusedtotheresultofthereasoning,acognitionofemptiness.--Stayingwiththecognitionthatresultsfromreasoningiscalledstabilizingmeditation.Firstonedoesanalyticalmeditationandthenafterwardsstabilizingmeditationagainalternatingbacktoanalyticalmeditationwhenthecognitionbecomesweaker,andsoforth.Thisishard.Peoplewhogetaddictedtoreadingan

dstudyinghavegreatdifficultywithmovingontoandstayingwithaconclusionanddonotwanttostayinunderstanding.Aninferentialcognitionisconceptual,butconceptsdonotmean,inthiscase,awholelotoftalk.Rather,youarenotseeingtheobjectdirectly;thereisstillanimageofemptinessasamediumofunderstanding,butonlyanimage,notalotofwords..--DIRECTCOGNITIONistheothermeansbywhichweknowincontrovertiblywhatexists..(i.e.Whatisdirectperception?SeeextractfromCommentaryonInPraiseoftheDarmadhatubyKhenpoTsultrimGyamtsoRinpochebellow.)(Directperceptionmeans:perceivingrealitywithouttheveilsofignorance,bybeingawarethatthoseperceptionsareconditioned,bynotbeingfooledbythemthinkingtheyareabsolute

,direct,rawtheonlythingwecandirectlyperceiveisourownmind.).Bothdirectandinferentialvalidcognitionsarenon-mistakenabouttheirmainobject;theycognizetheirmainobjectcorrectly.Theydifferinthatadirectcognitionisofanobjectitselfwithoutthemediumofamentalimageofthatobject,whereasinferencereliesonanimage..[THEPROBLEMWITHORDINARYDIRECTPERCEPTIONSOITCANNOTBEUSEDTOPROVEANYTHING:].ThesystemoftheGelugpaorderofTibetanBuddhismthatfollowsthelatefourteenthandearlyfifteenthcenturyscholarandyogiTsongKhapa101impliesthatforustoknowcorrectlyanythingatall,ourperceptionsmusthaveanelementof

validcognition.So,abstractlyatleast,wecantalkaboutvalidcognitionsinevenourordinaryperceptions,notonlyinperceptionsinmeditation.Butwhenwetalkaboutvalidcognitioninourordinaryeverydayperception,thereislittlethatwecanpointto;themistakenandthenon-mistakenaresotightlymixed..IfwetakeTsongKhapa'steachingaboutvalidcognitionasaffirmingthewayweperceivethemodeofexistenceofthings,thenwearewrong.Weusuallyperceivethingsasinherentlyexistent,orasbeingfindableifwesearchforthem,whereasinrealityallphenomenaareemptyofinherentexistenceandareanalyticallyunfindable.Also,ifwetakethewaythingsappearasthewaytheyexistconve


18/178

ntionally,wearewrong.Conventionalexistenceisvalidlyestablishedexistence;thisisnotwhatappearstoourusualperception.Weusuallyconceivethingstoexistinherently,butthatdoesnotmakeinherentexistencevalidconventionally;conventionaldoesnotmean"usual";itimpliesvalidity..Ifwedecidethatourpresentperceptionsarecompletelycorrect,thenwewillhavemanydifficultiesintryingtopracticeGreatVehicleBuddhism.For,inGreatVehicleBuddhismitisimportanttoseethataninfinityoftimeandspacecanfitintoasinglemomentandasingleparticle,whereasweusuallyfreezeourselvesintoarestrictedwayofseeingtimeandspace.Talkaboutvalidcognitioninordinaryperceptioncanjustfreezeitallthemore.However,theteachingofvalidcognitioninordinaryperceptionisimportantbecauseitdrawsyouintodifferentiatingtherightandwrongpartsofordinaryappearance.DespiteTsongKhapa'steachingthatordinaryperceptionscanbevalid,heholdsthatevenadirectvalidsensecognitionismistakenwithrespecttothemodeofexistenceofitsobject..Forinstance,lookingatatable,weseesomethingthatcoversacertainarea.However,throughapplyingMiddleWayreasonings,wecanunderstandthatthereisnothingcoveringtheparts;atthatpoint,wehavetoacceptthatallvalidcognitionswehavenowaremistakenwithrespecttothisimportantpointevenifthosecognitionsarerightaboutthemerepresenceorabsenceofanobject.Allthingsappeartooursensesandourmindstobeinherentlyexistentandfindablebutarenot.

.Or,tophraseitdifferently,alldirectvalidcognitionsthatwenowhaveareinfectedbythisappearanceofinherentexistence.Oncetheobjecthasappearedwrongly,ourmindsusuallymisconceiveorholdontothisfalsemodeofexistenceofthings.Themindtakestherawdataofthefalseappearanceofinherentexistenceandreinforcesit..[BUTWECANUSEINFERENCETOSHOWTHEABSURDITYOFONEPOINTOFVIEW:].Whatinstrumentcangetatthismisconceptionofinherentexistence?Inference.Inferentialcognitioncanrevealthenatureoftheseobjectssothattheycanbecognizeddifferently.Ifthispropercognitionofthenatureofthingswerealwaystobeconceptual,itwouldbelikesuperimposinganoverlayonreality,but

itbecomesnon-conceptualthroughmeditativehabituationandintensifiedanalysis,and,finally,withtheattainmentofBuddhahood,removeseventheerroroffalseappearance..(i.e.TodirectlyrealizetheUnionofTheTwoTruths,bydirectlyseeingtherealnatureofourownmind,wehavetostartbyconceptuallyanalyzingthefactthateverythingisemptyofinherentexistencebecausedependentlyarisen.Butweultimatelyneedtotranscendtheconceptsofdependentoriginationandemptinessinordertorealizetheabsolutetruththatisbeyondallconceptualization.Itiscalleddirectperceptionordirectcognitionbutitonlymeansbeyondallconcualization;anditcanonlybedonebydirectlyseeingourownmindinactioninthepresent.).

[BUTTHATDOESNTMEANTOTALLIBERATION;ONLYDIRECTLYSEEINGTHEREALNATUREOFOUROWNMINDCANDOTHAT--WENEEDBOTH:].First,yougenerateinferentialcognitionandthenbecomeaccustomedtoit.Inconjunctionwithinferentialcognitionyoudevelopcalmabiding102deep,one-pointedconcentrationofthemindandwhencalmabidinghasbeenachieved,youcanenterintoparticularlyforcefulanalysis,which,whenalternatedwithstabilizingmeditation,graduallyinducesspecialinsight.Whenstabilizingmeditationandanalyticalmeditationareofthesamestrengthandmutuallysupportive,youattainspecialinsightintoemptinessandreachthepathofpreparation.103During


19/178

thepathofpreparation,youpassthroughfourlevelsduringwhichtheimageofemptinessthatistheobjectofconceptualcognitiondisappears..Atthebeginningofthepathofpreparation,whatappearstoyourmindisanimageofuttervacuityanobject'slackofinherentexistence.Wheninferentialcognitionistakenthisfar,nothingappearstothemindexceptthisvacuityanegative,anabsence,ofinherentexistence..Forus,however,sincewearesousedtoseeinginherentexistence,whenitisnolongerthere,itseemsasifthereisnothing.Thus,therearetwotypesofpeoplewhenitcomestocultivatinginferentialcognitionofemptiness.--Somepeoplecannotstandtostaywithitandwanttogobacktothereasonswhentheyshouldnot.Theyneedtoengageinstabilizingmeditationontheemptinessthatistheconclusionoftheirreasoning.--Othersgetoverwhelmedbythevacuitythatappears,andtheyforgetwhattheyaredoing;thereisnolongeranysenseofaspecificnegativeofinherentexistence.Itbecomesjustnon-existence.Theyarriveatanuttervacuityofinherentexistence,butitbecomesanuttervacuitythatisanannihilationofeverything.Atthatpointtheyshouldrefreshthereasoningsthroughanalyticalmeditation.Onewordorevenonephrasemaybeenough..Whenyouunderstandthewayinwhichcognitionofemptinessisdeveloped,youcanunderstandwhyitissoimportanttogenerateaninferencethroughthepropermeansthroughconsequencesandsyllogisms.

.[HOWTOSHOWTOANOTHERBUDDHISTTHEABSURDITYOFTHINKINGTHATASUBJECTISINHERENTLYEXISTING:].TheConsequentialistssaythatassoonasyoustateasyllogism,forinstance:.~Thesubject,ahouse,doesnotinherentlyexistbecauseofbeingadependent-arising,.thenyoucouldimmediatelybefrozenintowhatyouthinkthemodeofbeingofahouseis.Sincewefeelthattheconsciousnessthatvalidatestheobjectthatisthesubjectofthesyllogism(here,ahouse)alsovalidatesitsinherentexistence,wearestuckinourordinaryincorrectperceptionofthenatureofhouse.T

hisisespeciallysoifyouthinkthatthevalidcognitionthatestablishesitandcertifiesitsexistenceforyouisthesameinthisrespectasthevalidcognitionthatestablishesitandcertifiesitforaConsequentialist..Forinstance,ifyouwereanon-Consequentialist,andIwereaConsequentialist,theninyoursystemthevalidcognitionthatestablishestheexistenceofthishousewouldalsoestablishitsinherentexistence,itsexistencefromitsownside.However,intheConsequenceSchool,thecertifyingconsciousnessestablishesthemereexistenceoftheobject,notitsexistenceinitsownright..Now,ifyou,asanon-Consequentialist,wereneverthelessaBuddhistandthusaproponentofdependent-arising,Icouldsay:.

~Itfollowsthatthesubject,ahouse,isnotadependent-arisingbecauseofinherentlyexisting..Thiswillcauseyoutoponderbecause,beingaBuddhist,youdefinitelywanttosaythatahouseisadependent-arising.Butifitinherentlyexists,itcannotbeadependent-arising..Thisgetsyoutothinking.Probably,atthispoint,youwillnotacceptit.Youwillsay,"Noentailment."Thismeansthatyoudonotacceptthatwhateverisaninherentlyexistentthingisnecessarilynotadependent-arising.


20/178

.Ifyoudosay,"Noentailment,"thenImustworkwithyou.TomakeitclearerImightsay:.~Itfollowsthatthesubject,ahouse,doesnotdependonitscausesbecauseofinherentlyexisting..Or,Icouldhaveadiscussionwithyouaboutwhattheword"inherentlyexisting"means,explainingthatitimplies,byextension,existinginandofitselfwithoutdependingoncausesandsoforth.Or,Icouldsay:.~Itfollowsthatthesubject,ahouse,doesnotdependonitspartsbecauseofinherentlyexisting..Indeed,Iwillprobablyhavetostateseveraldifferentconsequencesbecauseitisveryhardtomovesomeonewhoisstucktoaposition.Ifitwerenotdifficult,everybodywouldbeaConsequentialist.Everyonewouldbeconvincedofthefactthatthingsdonotexistinthewaytheyappear..WHENMEDITATING,YOUCANFLINGTHESESAMECONSEQUENCESATYOURSELF.Youtakethewayahouseisappearingtoyou,yourthoughtsaboutit,"Thisisreallyagreathouse,"ormaybe,"Thishouseislousy,whydidImoveinhereinthefirstplace!"Youhavetonoticethewayyouareconceivingit.Youhavetoidentifyyourownsenseofitsinherentexistence.Youhavetocatchyourmindwhenitisas

sentingtotheappearanceofaconcrete,findablehouse.Evenifyoudonotseemtobecaughtinthisfeelingatpresent,rememberamomentwhenyouwerecaughtinitandstatethisconsequencetoyourself:.~Itfollowsthatthesubject,thishouse,isnotadependent-arisingbecauseofinherentlyexisting..IfyouareaBuddhist,youfeelanxiousbecausedependent-arisingisthefoundationofBuddhismthecornerstoneofBuddha'sdoctrine.Youareeitherforcedtogiveupdependent-arisingbecausethehouseinherentlyexistsortogiveupinherentexistencebecausethehouseisadependent-arising..Anothermethodistotakeyourselfasthesubject.Youwouldsay:

.~Itfollowsthatthesubject,I,donotdependonpartsbecauseofinherentlyexisting..Ifyoutakealookathowyouwerethinkingaboutyourselfwalkingaroundtowntoday,feelingimportant(orfeelinglousy),makingplans,andsoon,youcanidentifythesenseofinherentexistence.You,notanexternalopponentindebate,are"asserting"inherentexistence.This"assertion"isimpliedinyourlivinginacontinualsenseofexistencefromyourownside.Ontheotherhand,becauseyouhavereflectedonyourdependentnature,youwantverymuchtosaythatyoudependonyourparts.Soyouarerunninganinnerconflict..Theimportofthisconsequence,statedasasyllogism,is:Thesubject,I,dono

tinherentlyexistbecauseofdependingonparts.Toconstructasyllogismfromaconsequencethatimpliesitsopposite,you(1)taketheoppositeofthereasonintheconsequenceinherentlyexistingandmakethatthepredicateofthesyllogismdonotinherentlyexistand(2)taketheoppositeofthepredicateintheconsequencedonotdependonpartsandmakethisthereasonofthesyllogismdependingonparts..Aconsequenceforcesyoutoseethatyouareinaspotwhereyoudonotwanttobe,whereasasyllogismistryingtopushyouintoaspotwhereyoudonot,atthismoment,wanttobe.Butaconsequenceisnotnecessarilygoingtograbyoua


21/178

ndforceyouintoseeingthatyouareinanunwantedposition.Youhavetoworkfirst..[THEIMPORTANCEOFCLEARLYIDENTIFYINGTHEOBJECTOFNEGATION:].Youneedtoremember,taketomind,thatyouhavebeenfeelingjustrecentlythatyouinherentlyexist.Forinstance,ifearliersomeonekickedyouandyougotangry,youshouldexamine,"Whoistheonewhogothurt?"Youcanpointtoyoursenseofself,andthenyoucanstatetheconsequenceaboutthatperson.Fromtheconsequence,youwillseethatifyouholdthatyouinherentlyexist,thenyoumustholdthatyouarenotimputedindependenceonabasisofdesignationsuchasmindandbody;youmustholdthatyouarenotadependent-arising..Ifyoudonotfirsthaveasenseofyourownconcreteexistence,thenitisalljusttalk.Youarenotstrikingatanything.Youareshootinganarrowbutyouhavenotarget.Youaredispatchingthetroopsbuthavenosenseofwheretheenemyis..AstheFifthDalaiLamasays:104.~Ifboththeself[thatisthevalidlyexistentperson]and[theselfthatis]thenon-existentobjectofnegationarenotintimatelyidentified,itislikedispatchinganarmywithoutknowingwheretheenemyisorlikeshootinganarrowwithouthavingsoughtoutthetarget.

.Ifthetargetofthereasoningisnotidentified,youareapttorefuteeithertheobjectitselfratherthanjustitsinherentexistenceormerelysomeintellectuallysuperimposedideathatisnotusuallyfoundinourperceptionofobjects..Aconsequenceisoftenlessabstractthanasyllogism,forwhenyoustatethereason,"becauseofinherentlyexisting",youhaveidentifiedthatthisisthewayyoufeelaboutthesubject.Atthatpoint,youarerightinsideyourownfeeling.Thenyouareforcedintosomethingthatyoudonotwanttoaccept."Itfollows"heremeansthatanabsurdityfollowsbecauseofthetenetsyouarecurrentlyholdingbecauseofthewayyouarelookingatthings.Thisiscalledanunwantedconsequence.(Aswesawabove,notallconsequencesareunwanted,forConsequentialistscanuseconsequencestostatetheirownpositions.)

.[DOWENEEDTODOMORETHANSHOWINGTHEABSURDITYOFTHEOPPONENTPOSITION?CANWEDOMORE?NO.:].AboneofcontentionbetweentheConsequentialistsandalltheothertenetsystemsiswhetherornotafterstatingaconsequenceyoumustopenlystatethecorrespondingsyllogism.Allsystemsuseconsequencesinordertobreakdownthepointednessorvibrance105ofaperson'swrongview.Then,accordingtothenon-Consequentialistsystems,youmuststateasyllogismtothatperson,turningyouroriginalconsequencearoundandstatingitintheoppositeway.Forexample,firstyoustateaconsequence:.~Itfollowsthatthesubject,aperson,isnotimputedindependenceo

nthatperson'spartsbecauseofinherentlyexisting..Then,oncetheopponent'sresistancehasbeenbrokendownalittleor,inmeditation,onceyourownresistancehasweakenedyoustatethecorrespondingsyllogism:.~Thesubject,aperson,doesnotinherentlyexistbecauseofbeingimputedindependenceonparts..Consequentialistssaythatifyouhaveasmartopponentorifyouaredealingwi


22/178

thyourselfandyouarenottoodull,itisnotnecessarytoreformulatetheconsequenceintoasyllogism.Ifyouaresmart,youcanfigurethatthemeaningofthesyllogismisnecessarilycontainedintheconsequencethathasbeenstated.Thus,inbrief,Consequentialistssaythatitisnotnecessarytostateasyllogismafteryouhavestatedaconsequenceinordertogenerateaninferentialcognitionofanabsenceofinherentexistence..[THEINCOMPATIBILITYOFTHETWOFRAMESOFREFERENCESOTHEUSEOFSYLLOGISMISNOTPOSSIBLE:INFACTPRASANGIKADOESNTACCEPTANYFRAMEOFREFERENCEASABSOLUTE.].Consequentialistssaythatwhentheydebatewithnon-Consequentialists,thethreeaspectsthepresenceofthereasoninthesubject,entailment,andcounter-entailmentcannotbeestablishedwithinthecontextofsubject,predicate,andreasonbeingestablishedasexistinginthesamewayintheirsystemsandinthesystemsoftheiropponents.Underwhatconditionswouldphenomenaappearsimilarlytobothinthesensethatphenomenawouldbeestablishedsimilarlyinbothsystems?Onlyifphenomenahadanobjectivemodeofsubsistence,amodeofexistenceintrinsictothephenomenathemselvesinsteadofbeingpositedbythemind.For,inthesystemofsomeonewhoneedstolearntheviewoftheemptinessofinherentexistence,thevalidcognitionthatestablishesthesubjectandsoforthisbelievedalsotoestablishtheirinherentexistence.."Objectivemodeofsubsistence"meansathing'sbeingthere,rightwithitspart

s.Take,forinstance,acat.Catistheobject,andrightwithitspartsmindandbodycatwouldbethere,notjustdesignated,butwiththebodyandmindofthecatin,of,andbyitself.Theobjectwouldbeself-existent;itwouldexistthereinitself..Whenyourecognizethatyoufeel,"Ofcourse,ithastoexistbyitselfwhenyounoticethatyoufeeloppositetothewaytheConsequentialistsassertthingstobeyouaretuningintothissystemforthefirsttime.For,itisundeniablethatphenomenaappeartousasiftheyexistfromtheirownsides.Youaremakingprogressbecauseyouarenoticingthisbasicappearance,evenifyoudonotyetrealizeittobefalse..Ifphenomenadidinherentlyexist,thevalidcognitionthatcorrectlyestablishe

stheirexistencewouldbesimilarforbothaConsequentialistandanon-Consequentialist.However,theConsequentialistsassertthatphenomenadonotinherentlyexistandthat,therefore,itisnotnecessaryand,infact,isimpossibletoconstructsyllogismsinwhichthethreeaspectsofareasonareestablishedwithinthecontextofthesubject,predicate,reason,andexampleallappearingsimilarlytobothpartiesinthesensethatbothpartiesholdsimilarviewsonwhatthevalidcognitionsthatestablishtheseactuallyestablish.Althoughthesephenomenaappearsimilarlytobothpartiesinthesensethattheseappeartobothtobeinherentlyexistent,anon-ConsequentialistholdsthatvalidcognitionofanobjectalsoestablishestheinherentexistenceoftheobjectwhereasaConsequentialistdoesnot.Inthissense,theConsequenceSchoolsaysthattherearenocommonlyappearingsubjectsandsoforthwhendebatingaboutthefinalmodeofexistenceofphenomena.

.[THEONLYSOLUTION,ADOPTINGTHEOPPONENTPOINTOFVIEWANDSHOWINGITSABSURDITYFROMTHEINSIDE:].ForConsequentialists,thebestmethodsforhelpingothersbeginwiththeirownassertions.Theyfavoraconsequencethatshowsaninternalcontradictionsomethingoutrageousinaposition..Therefore,Jang-gyasays:.


23/178

::Furthermore,inthatwayChandrakirti'sClearWords106gives,togetherwith[showingits]correctness,thereasonwhyathesisisprovenbyareasonapprovedbytheotherpartyandwhyautonomous[syllogisms]shouldnotbeasserted:::Withregardtoaninferenceforone'sownpurpose,[evenyousaythat]justwhatisestablishedforoneselfisweightieratall[times],notwhatisestablishedforboth[oneselfandanopponent,forinaninferenceforone'sownpurposethereisnoopponent].Therefore,expressionofthedefinitionsoflogic[astheyarerenownedinthesystemsoftheAutonomistsandbelow]107isnotneededbecausetheBuddhashelpbeingstraineeswhodonotknowsuchnesswithreasoningasitisrenownedtothose[beings]..[THETWOACQUIREDFRAMESOFREFERENCE;KNOWINGWHENTOUSEWHICH:]Therearetwokindsofinferences:inferenceforone'sownpurposeandinferenceforanother'spurpose.Inferenceforone'sownpurposeisaconsciousnessproduceduponstatingreasonstoyourselfas,forinstance,inmeditation.Inferenceforanother'spurposeiscomprisedbythesoundsstatingareasoningtoanopponentduringdebateandthusissaidnottobeactualinference,whichnecessarilyisaconsciousness.Inmeditation,thereasoningshouldbeapplicabletoyourself(i.e.usingyouownframeofreference);indebate,itshouldapplytoyouropponent(i.e.usingtheopponentframeofreference)..Aryadeva,Nagarjuna'schiefstudent,saysthatyoucannotteachabarbarianwithsophisticatedlanguage(i.e.Theneedtousetheotherspointofview,orframe

ofreference,asthestartingground;usingadaptedskillfulmeans):108.~Justasabarbariancannotbe~Approachedwithanotherlanguage,~Sotheworldcannotbeapproached~Exceptwiththeworldly..Youhavetoapproachbarbarianswiththeirownlanguage.Injustthesameway,aBuddhahelpspeopleontheirownterms(i.e.noabsolute,onlyadaptedskillfulmeans)..::Chandrakirtialsoindicatesthiswithaworldlyexample;hisClearWordssays:109

::Itisjustbyareasonestablishedforoneself,notbyoneestablishedfortheother[disputant],sincesuchisseenintheworld.Intheworld,sometimes[oneparty]prevailsand[theother]isdefeatedbythewordofajudgewhombothtaketobevalidandsometimesbyjustone'sownword,butvictoryordefeatisnotbytheother'sword.Justasitisintheworld,soitisalsoinlogicbecauseonlytheconventionsoftheworldareappropriateintreatisesoflogic.::::Positingtheimportof[being]aConsequentialistinthatwayistheflawlessthoughtof[Chandrakirti's]text..(i.e.Thereisnoabsoluteframeofreferencethatcouldbeacceptedbyall;noabsolutebasisforlogicoranyproof.Onehastouseadaptedskillfulmeans.So

itisbecausetheythinkthatthereisnoabsoluteframeofreferencethattheConsequentialistsusethisPrasangamethod.TheAutonomous,ontheotherhand,believeinanabsolutereality,sotheyaretryingtouseitasabasisfortheirsyllogismandproofs.).(i.e."ItseemsthattheSvatantrikas'andPrasangikas'logicalmodesofattackarebasedonpreliminarypreferencefortheirrespectivebeliefsregardingthemodeofexistenceofconventionalphenomena."Gizard,inAnAnalysisofMadhyamikeParticlePhysics).


24/178

Jang-gya'sdefinitionofaConsequentialistfollowsChandrakirti'sClearWords.WhopresentedChandrakirti'sthoughtinthisway?.::TsongKhapasGreatExpositionoftheStagesofthePathtoEnlightenment(Lam-Rim-Chen-Mo)says:::Provingathesiswithareasonthatisestablishedforbothpartieswithvalidcognitionssuchaswereexplainedpreviouslyiscalledanautonomousreason.::Onewhoprovesathesisnotthatway,butthroughthethreeaspects[ofareason]approvedbytheotherpartyispositedasaConsequentialist.Itisveryclearthatthis[explanationofthemeaningofabeingaConsequentialist]isthethoughtofthemaster[Chandrakirti].::::Inthatcase,aConsequentialistmayalsobedefinedasaProponentoftheMiddleWaySchoolwho,withoutacceptingautonomy,assertsthataninferringconsciousnesscognizinganabsenceoftrueexistenceisgeneratedmerelythroughwhatisapprovedbytheother[party].::::Moreover,itissuitabletogivethedefinitionofaConsequentialistas:aProponentoftheMiddleWaySchoolwhodoesnotaccept,evenconventionally,phenomenathatareestablishedbywayoftheirowncharacter..(i.e.APrasangikadoesnotacceptanythingasabsolute,butcanstilluseadaptedskillfulmeans,becausehedoesntrejectanythingeither.Heusestheopponent

logictoshowhimtheabsurdconsequencesfollowinghispointofview;thuscreatinganoccasionforreleaseandtherealizationofemptiness.).ItisimportanttonotethatJang-gyadefinesConsequentialistssincesomeWesterninterpretersoftheConsequenceSchoolsaythatthemaintenetoftheschoolisthatphenomenaaredevoidofdefinitions.TheyholdthatwhattheConsequenceSchool'spresentationofemptinessrefutesisthatphenomenahaveessencesinthesenseofdefinablecharacteristicsthatoccurwitheveryinstanceofthatphenomenon.FromtheviewpointofJang-gyaandGelugpasingeneral,suchapositionhasfallentoanextremeofnihilism;rather,accordingtothem,whatisrefutedisareifiedstatusofphenomena,andthatreifiedstatus,inherentexistenceorestablishmentofobjectsbywayoftheirowncharacter,doesnotexisteitherconventionallyorultimately.

.::Furthermore,thefinalrootoftheConsequentialists'manyuncommonwaysofpositingthetwotruthsisthisnon-assertionofestablishmentofobjectsbywayoftheirowncharacterevenconventionally..Inthenon-Consequentialistsystems,ifsomethingexists,thenithastobefindableamongitsbasesofdesignation;therefore,theysaythatphenomenaareestablishedbywayoftheirowncharacter,atleastconventionally.Evenifproponentsofnon-Consequentialistsystemsholdthatpersonsdonotsubstantiallyexistinthesenseofbeingself-sufficientandevenifMiddleWayAutonomistsholdthattherearenophenomenathathavetheirownmodeofsubsistencenotpositedthroughtheforceofappearingtoanon-defectiveawareness,theyholdthatyoumustequateaphenomenonwithsomethingamongitsbasesofdesignation.Otherwise,

therewouldbenodifferencebetweenanactualsnakeandoneimputedtoarope..Asnakeimputedtoaropecannotperformthefunctionsofasnake;itcannotbiteyou;itspoisoncannotbeusedformedicine.Thecollectionofthepartsoftheropeisnotthesnake.Theindividualstrandsarenotthesnake.Fromeveryaspectofit,lookingatitineveryway,thereisnosnakethere..TheConsequentialistsalonesaythatinthesameway,whenanactualcoiledsnakeispresent,thecollectionofitspartsisfromeveryaspectnotasnake.Thebasisofdesignationofsnakeisnon-snake.Independenceuponsomethingthatis


25/178

non-snake,snakeisimputed.Thoughtimputesasnakeindependenceuponwhatisnotasnakeallofthepartsofasnake,separatelyortogether,arenotasnake..Itisthesamewaywithourselves.Mindandbodytheindividualparts,thewhole,thepartsovertimeareourbasesofdesignationbutarenotus,andwearenotthem.Still,ifthebasisofdesignationdoesnothavecertainqualitiessuchasconsciousness,thenitdoesnothavetheprerequisitesforbeingcalledaperson.Thesequalitiesmakeitsuitabletobeabasisofdesignationofaperson,nottobeaperson.Apersonispositedbythoughtindependenceuponthese..Thequestionis,whatdoesitmeantobeanobject?Whatdoesitmeantobe?Wemistakenlytakeittomeanthataphenomenoninsomewaygovernsorcoversacertainfieldthatisitsbasisofdesignation.Thisisthewaywelive;thisisthewaythatthingsappeartous.Thisisnotthewaythingsare...**************************************************************************************************************.L2:[3-Self]:L2.Jang-gyacontinues:

.::Chandrakirti'sAutoCommentaryonthe"Supplementto(Nagarjuna's)'TreatiseontheMiddleWay'"110says....[ChandrakirtistextisanecessarysupplementtoNagarjunastext:puttingmoreemphasisontheneedtocombinebothmethodandwisdom.].WhenNagarjunawrotetheTreatiseontheMiddleWay,111neithertheMindOnlynortheAutonomysystemshadappeared,buttheyhadbythetimeChandrakirtiwrotehisSupplementto(Nagarjuna's)"TreatiseontheMiddleWay".Thus,ChandrakirtiperceivedaneedtoestablishthatitwaswrongtointerprettheTreatiseontheMiddleWayaccordingtotheMindOnlyorAutonomysystems.Hedidthisbyshowingthatitshouldnotbeassertedthatphenomenaareestablishedfromtheirow

nsideandbyshowingthattheconceptionthatphenomenaareestablishedfromtheirownsideisanobstructiontoliberationfromcyclicexistence.Inthissense,hisworkisasupplement112toNagarjuna'sTreatiseontheMiddleWayintermsofteachingabouttheprofoundemptiness..Also,basedonNagarjuna'sownworkssuchasthePreciousGarland113andCompendiumofSutra,114hesupplementedNagarjuna'sTreatiseontheMiddleWaywiththeteachingofcompassion,explainingitsthreetypes.--Thefirsthassufferingsentientbeingsasitsobjectofobservation.(i.e.compassionobservingmerelivingbeingswithoutconsideringtheirimpermanenceoremptiness)--Thesecondobservessentientbeingsqualifiedbyimpermanenceorbythelackofbeingsubstantiallyexistententitiesabletostandbythemselves.(i.e.comp

assionobservingphenomena/observinglivingbeingswhoarerealizedasimpermanent)--Thethirdobservessentientbeingsqualifiedbyemptiness.(i.e.compassionobservingtheunobservable/observinglivingbeingswhoarerealizedasemptyofinherentexistence).Forinstance,thinkaboutthewayinwhichthingsareappearingtothesentientbeingsinthistownasifinherentlyexistent,asifexistinginandofthemselves.Thingsseemnottodependonthoughtbutrathertobeobjectivelyfindable.Inordertosatisfydesireandhatredthatarebasedonacceptingthisappearanc


26/178

e,personsengageinmanifoldunsuitableactivitiesthatonlybringthemtroubleinthefuture.When,uponrealizingthis,youobservebeingsnotjustassufferingbutalsoasqualifiedbyanemptinessofinherentexistence,itiseasytogenerateevengreatercompassionsincetherootofsufferinghasbeenascertainedasanunnecessaryerror..Peopleareoutoftunewithrealitytryingtosatisfyafalselyconceivedself,livinginaworldwhereobjectsseemtoexistintheirownright.Exceptforthosewhohaverealizedemptiness,everyonelivesasifobjectsexistfromtheirownside..Ifyouunderstandalittleaboutemptiness,youunderstandthatitispossibletoovercomesuffering.Whenyouseethispossibility,thenitisalsopossibletoopengreaterfeelingsofcompassion,feelinghowniceitwouldbeifbeingscouldovercomethemisconceptionofthenatureofthingsthatisattherootofsuffering.For,whenyouseethatthereisawayoutofsuffering,compassionisbothpossibleandsensible.Wenowfeelthattorture,forinstance,isunnecessarybutthatthesufferingsofbirth,aging,sickness,anddeathareunavoidable.Whatifthereweresomethingthatyoucoulddoabouteventhesesufferings?.Intheend,itmightbeasimpleerror.Whenyourealizeemptiness,itmustappearthatliberationissimpleandthatthereisameanstobringeverybodytothatpoint.Asmallerrorproducesabigproblem,likegettingonthewrongairplane.

.Besidesaddingteachingoncompassion,Chandrakirti'sSupplementsetsforthcultivationofthealtruisticintentiontobecomeenlightenedaswellasnon-dualisticunderstandingonthelevelofacommonbeing.BasedonNagarjuna'sPreciousGarland,hepresentsthetenBodhisattvagrounds115aswellasthequalitiesofBuddhahood.HeshowsthatitisnecessaryforastudentofNagarjuna'ssystemtoascendthetengroundsinordertobecomeaBuddha.Thus,notonlyfromtheviewpointoftheprofoundemptinessbutalsofromtheviewpointofthevastmethod,Chandrakirti'stextsupplementsNagarjuna'sTreatiseontheMiddleWay.--Jay-dzun-ba,116thetextbookauthorfortheJay117collegeofSe-ra118monastery,saysthatemptiness,called"theprofound",isextensivelytaughtinNagarjuna'sTreatiseontheMiddleWaybutthatthevastdeedsofcompassion,thepaths,andsoforth"theextensive"arenot.

--Jam-yang-shay-ba,119thetextbookauthorfortheGo-mang120CollegeofDre-bung121monastery,saysthatboththeprofoundemptinessandtheextensivepathsofcompassionandsofortharetaughtexplicitlyandextensivelyinNagarjuna'sTreatiseontheMiddleWay,eventhoughheadmitsthattheextensivepathsofcompassionandsofortharenottakenasamaintopic.Hesaysthatitisnotnecessarythatabookonasubjectbelongforittoteachthatsubjectextensively.Forexample,Maitreya'sOrnamentforClearRealization,122whichistheroottextforthestudyofthepathsintheMiddleWaySchool,isshortbutextensive.Conversely,Chandrakirti'sSupplementismuchlongerthanNagarjuna'sTreatiseontheMiddleWay,butthelatterpresentsemptinessfrommanypointsofviewthatChandrakirtinevermentions,andthusNagarjuna'sTreatisemustbeconsideredmoreextensiveinitstreatmentofemptinessthanChandrakirti'sSupplement..

Buthow,accordingtoJam-yang-shay-ba,doesNagarjuna'sTreatiseextensivelypresentthepaths?HisansweristhatnotonlydoesNagarjuna,inthechapteronthefournobletruths,speakabouthowconventionalitiescanbepositedwithinanemptinessofinherentexistence,butalso,forexample,whenNagarjunatalksaboutthefournobletruths,hementionsFoeDestroyers,theeightlevelsofenteringandabiding,andsoon.This,accordingtoJam-yang-shay-ba,issufficienttosaythatNagarjuna'sTreatiseextensivelytreatsthevarietiesofpathsandsoforth..However,Nagarjuna'sTreatisedoesnotexplicitlygiveevensuchanenumeration


27/178

fortheGreatVehicle.Also,thementionofpathsandsoforthismostlywithinacontextofpresentingthemasbasesforrefutingthattheyinherentlyexist.Ifsuchanenumerationinaprocessofrefutinginherentexistenceweresufficientforittobedecidedthatatextextensivelypresentsthepathsandsoforth,thenonewouldhavetosaythatthePerfectionofWisdomSutrasexplicitlypresentthepaths.However,themonastictextbooksareunanimousinagreeingthatthePerfectionofWisdomSutraspresentthepathsonlyinahiddenmanner,neitherexplicitlynorimplicitly.Therefore,itseemstomethatJay-dzun-ba'spositionthatChandrakirti'sSupplementto(Nagarjuna's)"TreatiseontheMiddleWay"supplementsNagarjuna'stextintermsofthevastpathsthroughanextensivepresentationofsomethingthatNagarjunadidnotteachintheTreatiseisbetterthanJam-yang-shay-ba'spositionthatChandrakirtimademoreextensivewhatwasalreadyexplicitlyandextensivelypresentedintheTreatise..[THEDIFFERENCEBETWEENMINDONLYSCHOOLANDPRASANGIKA:NOREALALAYAVIJNANA].::Chandrakirti'sAutoCommentaryonthe"Supplementto(Nagarjuna's)'TreatiseontheMiddleWay'"says:123::Mayscholarsascertainthat,intermsofthedoctrineofemptiness,thesystemwhichappearsinthis[treatise]setouttogetherwithobjectionsandanswerstoany[other]systemdoesnotexistinothertreatises.::::Heissayingthathisown[ConsequenceSchool]systemisnotsharedwit

hcommentariesbyotherProponentsoftheMiddleWaySchool[suchasthosebyAutonomists,includingBhavaviveka].::::Inexplainingthemeaningofthatpassage,theForemostGreatBeing[TsongKhapa]saysinhisEssenceoftheGoodExplanations(EssenceofTrueEloquence):124::Inthe[Consequentialists']ownsystem,phenomenathatareestablishedbywayoftheirowncharacterarenotassertedevenconventionally,whereasthose[ProponentsofTrueExistence]onlyposit[allphenomena]inthecontextofthat[establishmentofobjectsbywayoftheirowncharacter]..TheConsequenceSchoolhasmanyuncommonfeatures,orspecialtenets,thatitdoesnotsharewithothersystemsduetothefactthatitdoesnotasserttheesta

blishmentofobjectsbywayoftheirowncharacterinanyway.Theothersystemsassertsuchand,asaresult,assertmanyotherphenomenathattheConsequentialistsdonotaccept..Forexample,intheConsequenceSchoolthereisnomind-basis-of-all125evenconventionally.IntheMindOnlySchoolamind-basis-of-allisnecessaryinordertocarryoverthekarmicseedsandpredispositionsfromtheparticulartimeandlifewhenadeedwasdone.However,theConsequentialistssaythatwhenadeedceases,itdoesnotutterlyceasewithabsolutelynocontinuation,asaninherentlyexistentcessationwouldimply.(i.e.Nocontinuity,nodiscontinuity.)Therefore,nothingextraisneededtocarryitovertootherlifetimes.IntheConsequenceSchoolthestateofthecessationofanaction,beingemptyofinherentexistenceandimpermanent,issufficienttocauseaneffectthatmightariseeons

later..::EarlierTibetanscholarsalsousedtheterm"ThoroughlyNon-AbidingProponentsoftheMiddleWaySchool"[fortheConsequentialists].ThisappearstobebasedonastatementinthemasterShura's[i.e.,Ashvaghosha's]EssayontheStagesofCultivatingtheUltimateMindofEnlightenment:126::Throughsynonymssuchasemptiness,[suchness,finalreality]andsoforth,::Limitlessexamplessuchaslikenesswithamagician'sillusions,[dreams,mirages]andsoforth


28/178

::Andtheskillfulmeansofavarietyofvehicles,::[Buddha]characterizedthemeaningofthemiddleway::notabiding[inanygrossorsubtleextremes]..(i.e.TheMiddleWay:tostayawayfromallextremes.).::Moreover,inreportsofstatementsbytheForemostElder[Atisha]thisconvention[ofcallingConsequentialists"ThoroughlyNon-AbidingProponentsoftheMiddleWaySchool"]occurs,anditalsodoesnotappearthattheForemostFather[TsongKhapa]andhisspiritualsons[Gyel-tsapandKay-drup]127refutedit.::::Althoughthereareacouple[ofscholars]whosaythatShura'stextwasnotwrittenbythemasterShura,suchisexhaustedasamerethesiswithoutproof.Itappearsthatallthegreatchariots[i.e.,path-blazingleaders]ofthesnowyland[Tibet]aswellasallofourown[Gelugpa]scholarsandadeptswhoappearedovertheyearsaccepteditasvalid.::::AdescriptionofdifferentinternaldivisionsintheMiddleWayConsequenceSchool,likethoseintheAutonomySchool,doesnotappearinothertexts,andneitheristhereseenanexplanationofdivisionsoftheConsequenceSchoolbytheForemostFatherandhisspiritualsons.[Hence,therearenosignificantsubschoolswithintheConsequenceSchool.].

(i.e.Noabsolute,onlyadaptedskillfulmeans.Noteventhealayavijnana,ortheBuddha-nature.).L4:[II.Assertionsoftenets]:L4.::II.ASSERTIONSOFTENETS::Thissectionhasfourparts:::--howtosettletheviewofthebases,::--thefeaturesofhow,independenceonthat,::--apresentationofthetwotruthsismade,::--howtoprogressonthepath,andthefruits[ofthepaths]..

Weshalllookonlyatthefirstoftheseinthisbook.128.L5:[II.A.Howtosettletheviewofthebases]:L5.::II.A.HOWTOSETTLETHEVIEWOFTHEBASES::Thissectionhastwoparts:::--explainingwhatisnegatedinrelationtowhatbases::--andsettlingtheselflessnessthatisthenegativeoftheobjectnegated..[THETWOWAYSTOPRESENTEMPTINESS].Therearetwowaysofsettling,ordelineating,emptiness.

--TheusualwaythewayJang-gyaisabouttodescribehereistopresent"aviewofthebases".Thisisanexplanationofanemptinessanegativeofinherentexistenceasaqualityofabasisorobject.Allphenomenaarebasessubstrataofthepredicate,emptiness.(i.e.Thereisnorealobject,norealcharacteristics,norealemptiness.Thatisjustanotheradaptedskillfulmeans.)--Theotherwaytodescribeemptinessisinthecontextofitsrealization,howemptinessappearsatthetimeofdirectcognitionduringmeditativeequipoise.Atthattime,thereisnobase,orsubject,appearingatall,onlyemptinessallelaborationswhatsoeverhaveceased.(i.e.Emptinessisalsoanelaboration.Whenthereisnoinherentexistence,thereisnoneedforemptinessofinherentex


29/178

istence.)Fromthispointofview,anemptinessisanabsenceoftheobjectitqualifies.Withinthecontextofmeditativeequipoiseitissuitabletopresentemptinessthisway,butitisnotsuitableingeneral.Emptinessmustbeunderstoodasaqualityofabase,ofanobject,itsfinalmodeofbeing..L6:[II.A.1.Whatisnegatedinrelationtowhat[THEOBJECTOFNEGATION]:L6.::II.A.1.WHATISNEGATEDINRELATIONTOWHAT::ProponentsofMindOnlyandofAutonomyassertthatthetwoselvesthroughthenegationofwhichinpersonsandphenomenathe[two]selflessnessesarepositedaredifferentandthatthemodesofconceptionofthemalsodiffer..[THETWOSELFLESSNESSES].TheConsequenceSchool,theAutonomySchool,andtheMindOnlySchoolcomprisethethreemajordivisionsofGreatVehicletenetsystems,thefirsttwobeingsubdivisionsoftheMiddleWaySchool.Allthreeexplainemptinessfromtheviewpointofaselflessnessofpersonsandofphenomena.--Apersonisanysentientbeingyou,me,otherhumanbeings,animals,bugs,andsoon.--"Phenomena",asinterpretedintheConsequenceSchool,includeallphenomenathatarenotpersonsrocks,houses,minds,bodies,chariots,space,emptiness,andallinstancesofthefivementalandphysicalaggregatessaveone.Theoneex

ceptionistheperson,themereI,whichisconsideredtobeaninstanceofthefourthaggregate,compositionalfactors.Allimpermanentphenomenainallworldsystemsareincludedwithinthefiveaggregatesforms,feelings,discriminations,compositionalfactors,andconsciousnesses..Withintheframeworkofaselfofpersonsandaselfofphenomena,thereisalsoadistinctionmadebetweencoarseandsubtleselves.Subtleselfishardertoovercomethanacoarseone.Hereinourtext,Jang-gyaisreferringtothesubtleselfaswellasthesubtleconceptionofself,thatistosay,aconsciousnessconceivingsubtleself..--IntheConsequenceSchool,"subtleself"referstoinherentexistence,wronglypredicatedtoeitherpersonsorotherphenomena.

--IntheotherGreatVehiclesystems,however,therearetwokindsofsubtleself,----onewithrespecttopersons----andanotherwithrespecttophenomenaingeneral,includingpersons.--IntheMindOnlySchool,----thesubtleselfofpersonsisaperson'sbeingaself-sufficientsubstantialentity,----andasubtleselfofaphenomenonisthatphenomenon'sbeingadifferententityfromthemindthatperceivesit.----TheProponentsoftheMindOnlySchoolalsopositasecondselfofphenomenathatisanobject'sbeingestablishedbywayofitsowncharacterasabasisofaname,suchas"chair".--IntheAutonomySchool,justasintheMindOnlySchool,

----thesubtleselfofpersonsisaperson'sbeingaself-sufficientsubstantialentity;----thesubtleselfofphenomena,however,isaphenomenon'strueexistenceitsbeingestablishedbywayofitsownuncommonmodeofsubsistencewithoutbeingpositedthroughtheforceofappearingtoanon-defectiveconsciousness.129--IntheConsequenceSchool,thesubtleselfofbothpersonsandphenomenaisinherentexistence.----Ofaperson,itisaselfofpersons,----andofaphenomenonotherthanaperson,itisaselfofaphenomenon..


30/178

InallGreatVehicletenetsystemsexcepttheConsequenceSchool,thetwosubtleselflessnessesaredifferentiated,notbytheobjectwithrespecttowhichselfisnegated,butbythekindofselfthatisnegated.IntheConsequenceSchool,however,anegativeofinherentexistenceasapredicateofapersonisasubtleselflessnessofaperson,andanegativeofinherentexistenceasapredicateofaphenomenonotherthanapersonisasubtleselflessnessofaphenomenon.Thus,theConsequentialistsdifferentiatethetwoselflessnessesbywayoftheobjectswithrespecttowhichself,inherentexistence,isnegated,notbywayofwhatisnegated..Inthenon-Consequenceschools,thesubtleselflessnessofapersonisthenegative(lackorabsence)ofaperson'sexistingasasubstantialorself-sufficiententity.AccordingtoJang-gya,earlierinthisbookbutnottranslate

jang-gya harmony part 2

Documents