By Jeffrey Hopkins
Dzong-ka-ba's The Essence of Eloquence remains to be thought of so vital to Tibetan Buddhists that the Dalai Lama retains a duplicate with him anyplace he is going. This e-book examines many desirable issues raised in six centuries of Tibetan and Mongolian remark in regards to the first sections of this article: the Prologue, and the part at the Mind-Only institution. by means of delivering vibrant element, Jeffrey Hopkins unearths the liveliness of Tibetan scholastic controversies, exhibiting the dynamism of considerate statement and stimulating the reader's metaphysical mind's eye. within the technique of reading one hundred seventy matters, this quantity treats many enticing 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 individuals, and the vacancy of vacancy. It concludes with a delineation of the techniques by which the Mind-Only tuition translates scriptures.
This stand-alone publication 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 university of Buddhism, besides a historic and doctrinal creation, a close synopsis of the textual content, and a severe version. the second one quantity, Reflections on truth: the 3 Natures and Non-Natures within the Mind-Only School, presents ancient and social context, a uncomplicated presentation of the 3 natures, the 2 forms 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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Extra resources for Absorption in No External World: 170 Issues in Mind Only Buddhism (Dynamic Responses to Dzong-Ka-Ba's the Essence of Eloquence)
It might seem out of place for Gung-tang to repeat an identification of those to whom ‚zong-ka-œa is referring since, as Gung-tang himself says,15 ‚zong-ka-œa often does not mention by name those whom he refutes out of a wish that their teachings about the vast paths of compassionate activities not fade. Identification of those scholars by his followers would seem to defeat his purpose, as perhaps does my repeating them here. ‚zong-ka-œa’s followers are interested, however, in finding the meaning of his text, and to do so, it is necessary to establish its historical context„the opinions he is criticizing.
E dgongs pa bzhag pa. 3 4 Background Because the exposition moves from issue to issue in a format of confrontational challenges that are episodic, it can at times seem even disjointed, but monastic students learn to live from within a system by being led„in twicedaily debates„to react inside its viewpoint to a plethora of problems. The center of the process, never communicable in words, is the wholeness of the worldview from within which the student learns to live. Like debaters in a monastic college, we also can experience this only by confronting issue after issue, major and minor, in lively embroilment and with hope that the larger perspective will dawn.
Gene Smith, Tibetan Catalogue, vol. 1, 82, and oral communication from Geshe Thupten Gyatso. According to the latter, Gung-tang is the third in the series (sku ’phreng gsum pa), the first being the Throne Holder of Gan-den himself. Gene Smith suggests that he may be the second. 14 Background Buddha’s scriptures is the essence to which ‚zong-ka-œa’s title refers. Speaking about that text, he says:11 By way of [treating] difficult points, I will explain this great treatise bestowing„on those endowed with intelligence„independent analytical understanding concerning the meaning of the thought of all [of the Buddha’s] scriptures through differentiating which require interpretation and which are definitive among all of the Conqueror’s scriptures, [this being] the essence of all eloquence.