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A presentation of the philosophical tenets of the Madhyamaka tradition of the Mahayana. Based on sections of Jamgön Kongtrul’s Lodrö Thaye’s Treasury of Knowledge, this text focuses on the Madhyamaka presentation of the two truths, the views of the subschools of the tradition (Prasangika and Svatantrika), and the fundamental understanding of emptiness. Includes root text and commentary by Jamgön Kongtrul Lodrö Thaye, translated by Karl Brunnhölzl.
A root text based on sections of Jamgön Kongtrul Lodrö Thaye’s Treasury of Knowledge. It systematically presents the Madhyamaka view of the two truths, the assertions of the subschools of the tradition, and formulates the emptiness reasonings.
Marked by eloquent poetry, vigorous and extensive analysis, and heart instructions on breaking through the veils of confusion to independently experience the true nature of things, The Karmapa’s Middle Way contains the Ninth Karmapa Wangchuk Dorje’s comprehensive commentary on the Indian master Chandrakīrti’s seminal text, the Madhyamakāvatāra, or Entrance to the Middle Way. This commentary, Feast for the Fortunate, is the Ninth Karmapa’s abridgement of the Eighth Karmapa Mikyö Dorje’s masterpiece, the Chariot of the Takpo Kagyü Siddhas. In it, readers will find previously unavailable material on the Karmapas’ Middle Way view and a rare window into a philosophically charged era of Middle Way exposition in Tibetan Buddhism. It includes Chandrakīrti’s root text to the Entrance to the Middle Way and its commentary by the Ninth Karmapa; an introduction detailing the history of the Middle Way, key Middle Way philosophical principles, and the main points of each chapter of the text; an annotated translation of a famous excerpt of Chandrakīrti’s Lucid Words; and other useful appendices and reference materials.
Jamgön Kongtrul’s encyclopedic Treasury of Knowledge presents a complete account of the major lines of thought and practice that comprise Tibetan Buddhism. Among the ten books that make up this tour de force, Book Six is by far the longest—concisely summarizing the theoretical fields of knowledge to be studied prior to the cultivation of reflection and discriminative awareness. The first two parts of Book Six, contained in this volume, respectively concern Indo-Tibetan classical learning and Buddhist phenomenology. The former analyzes the traditional subjects of phonology and Sanskrit grammar, logic, fine art, and medicine, along with astrology, poetics, prosody, synonymics, and dramaturgy. The principal non-Buddhist philosophical systems of ancient India are then summarized and contrasted with the hierarchical meditative concentrations and formless absorptions through which the "summit of cyclic existence" can genuinely be attained. Part Two examines the phenomenological structures of Abhidharma—the shared inheritance of all Buddhist traditions—from three distinct perspectives, corresponding to the three successive turnings of the doctrinal wheel.
Jamgön Kongtrul’s encyclopedic Treasury of Knowledge presents a complete account of the major lines of thought and practice that comprise Tibetan Buddhism. Among the ten books that make up this tour de force, Book Six is by far the longest—concisely summarizing the theoretical fields of knowledge to be studied prior to the cultivation of reflection and discriminative awareness. The first two parts of Book Six, contained in this volume, respectively concern Indo-Tibetan classical learning and Buddhist phenomenology. The former analyzes the traditional subjects of phonology and Sanskrit grammar, logic, fine art, and medicine, along with astrology, poetics, prosody, synonymics, and dramaturgy. The principal non-Buddhist philosophical systems of ancient India are then summarized and contrasted with the hierarchical meditative concentrations and formless absorptions through which the “summit of cyclic existence” can genuinely be attained. Part Two examines the phenomenological structures of Abhidharma—the shared inheritance of all Buddhist traditions—from three distinct perspectives, corresponding to the three successive turnings of the doctrinal wheel.
"In the seven chapters constituting Khedrup Jé's presentation of mind and awareness, he primarily explains the full range of objects, including all phenomena that can be known, and object possessors, things that engage objects, such as consciousness and persons. In the first chapter, Khedrup Jé starts by explaining objects of knowledge. Chapter 2 gives an explanation of various non-valid awarenesses. Chapter 3 explains what it means to be a valid cognizer and divides valid cognizers into various categories. In chapter 4, the first division, valid direct perceivers, is discussed. Chapter 4 further defines the four main categories of direct perceivers: sense direct perceivers, mental direct perceivers, self-knowing direct perceivers, and yogic direct perceivers. In chapter 5, Khedrup Jé gives a brilliant elucidation of this essential teachings of the Buddha. The realizations of the path, explained in chapter 6, are results of valid cognizers. Direct realization of selflessness can only come about by having realized it in a conceptual manner-that is, by generating a valid inference realizing selflessness-first. How to generate this kind of inference is precisely explained in chapter 7. In order to give readers some sense of the two main authors involved here, Khedrup Jé Gelek Palsang and Purbu Chok Jampa Gyatso, whom we mainly rely on for additional explanations, brief biographies of these two eminent Buddhist scholars are given at the close of this introduction"--
Marked by eloquent poetry, vigorous and extensive analysi, s and heart instructions on breaking through the veils of confusion to independently experience the true nature of things, The Karmapa's Middle Way contains the Ninth Karmapa Wangchuk Dorje's comprehensive commentary on the Indian master Chandrakirti's seminal text, the Madhyamakavatara or Entrance to the Middle Way. This commentary, Feast for the Fortunate, is the Ninth Karmapa's abridgement of the Eighth Karmapa Mikyo Dorje's masterpiece, the Chariot of the Takpo Kagyu Siddhas. In it, readers will find previously unavailable material on the Karmapa's Middle Way view and a rare window into a philosophically charged era of Middle Way exposition in Tibetan Buddhism. Chandrakirti and the Karmapa present in precise detail the vital Buddhist concept of emptiness through which the Mahayana path of compassionate altruism becomes complete. Introductory material, copious footnotes, appendices, and a reader-centric approach to the language will make this volume equally accessible to the seasoned scholar of Indo-Tibetan Buddhism and the newly curious nonspecialist alike
Nagarjuna is famous in the West for his works not only on Madhyamaka but his poetic collection of praises, headed by In Praise of Dharmadhatu. This book explores the scope, contents, and significance of Nagarjuna's scriptural legacy in India and Tibet, focusing primarily on the title work. The translation of Nagarjuna's hymn to Buddha nature—here called dharmadhatu—shows how buddha nature is temporarily obscured by adventitious stains in ordinary sentient beings gradually uncovered through the path of bodhisattvas and finally revealed in full bloom as buddhahood. These themes are explored at a deeper level through a Buddhist history of mind's luminous nature and a translation of the text's earliest and most extensive commentary by the Third Karmapa Rangjung Dorje (1284–1339), supplemented by relevant excerpts from all other available commentaries. The book also provides an overview of the Third Karmapa's basic outlook, based on seven of his major texts. He is widely renowned as one of the major proponents of the shentong (other-empty) view. However, as this book demonstrates, this often problematic and misunderstood label needs to be replaced by a more nuanced approach which acknowledges the Karmapa's very finely tuned synthesis of the two great traditions of Indian mahayana Buddhism, Madhyamaka and Yogacara. These two, his distinct positions on Buddha nature, and the transformation of consciousness into enlightened wisdom also serve as the fundamental view for the entire vajrayana as it is understood and practiced in the Kagyu tradition to the present day.