By Jeffrey Hopkins
Dzong-ka-ba's The Essence of Eloquence continues to be thought of so vital to Tibetan Buddhists that the Dalai Lama retains a replica with him at any place he is going. This ebook examines many desirable issues raised in six centuries of Tibetan and Mongolian remark about the first sections of this article: the Prologue, and the part at the Mind-Only college. by means of supplying bright element, Jeffrey Hopkins finds the liveliness of Tibetan scholastic controversies, exhibiting the dynamism of considerate remark and stimulating the reader's metaphysical mind's eye. within the strategy of analyzing one hundred seventy concerns, this quantity treats many attractive issues on nice car shows of the 3 natures and the 3 non-natures, together with how one can practice those to all phenomena, the selflessness of people, and the vacancy of vacancy. It concludes with a delineation of the ways during which the Mind-Only institution translates scriptures.
This stand-alone e-book is the ultimate quantity of a trilogy on Mind-Only that Hopkins composed over a interval of 22 years. His seriously annotated translation of the 1st sections of Dzong-ka-ba's textual content is inside the first quantity, Emptiness within the Mind-Only tuition of Buddhism, besides a ancient and doctrinal creation, an in depth synopsis of the textual content, and a severe variation. the second one quantity, Reflections on truth: the 3 Natures and Non-Natures within the Mind-Only School, presents old and social context, a uncomplicated presentation of the 3 natures, the 2 different types of vacancy within the Mind-Only institution, and the contrasting perspectives of Dol-bo-ba Shay-rap-gyel-tsen of the Jo-nang-ba order of Tibetan Buddhism.
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Additional resources for Absorption in No External World: 170 Issues in Mind Only Buddhism (Dynamic Responses to Dzong-Ka-Ba's the Essence of Eloquence)
I also have become embroiled in a maze of doctrinal considerations, attempting to construct harmony between sátra sources (here specifically the SÒtra Unraveling the Thought), Indian schools, and Tibetans exegesis. Led more deeply into basic issues, I, like Tibetan and Mongolian scholars, have been drawn into a process that begins like being teased by a riddle, then probing a mystery, then finding myself in a maze, and finally the walls of the maze occasionally becoming transparent when the scope of the problem comes into view.
First, Gung-tang 3 points out that in another of ‚zong-ka-œa’s texts, Praise of the Supramundane Victor Buddha from the Approach of His Teaching the Profound Dependent-Arising which is also titled The Essence of Eloquence (sometimes referred to as ‚The Lesser Essence of Eloquence‛),4 ‚zong-ka-œa explicitly speaks of emptiness as the essence of Buddha’s teaching. There,5 he says: You [Buddha], the bringer of help, set forth The mode of dependent-arising„ The unparalleled reason for ascertaining emptiness, The essence of the teaching a„ As medicine for transmigrating beings.
However, the scholars who made commentaries on the texts of Secret Mantra and those persons who attained [tantric] adepthood do not have a third way of delineating the meaning of suchness other than in accordance with either of those two. Hence, you should recognize that these modes [of differentiating the interpretable and the definitive] are paths for delineating suchness for all of [Buddha’s] scriptures, SÒtra and Mantra. 14. The Essence Is Emptiness 13 of suchness without relying on the great chariot-ways of these two modes [of differentiating the interpretable and the definitive by Någårjuna and Asaºga] is like a guideless blind person’s rushing in a direction of fright.