center wte-uredt WIHT - 9 be wet eatery area os} JE Se RSA Ssvaeg Ne aa ngaragy adi sqy §cdqargaagysr 5] SOs: 9492 FL eee fosneceeees © qe DALALLAMA TIBETONOOLOGICAL SEES 5S PRATITY ASAMUTPADASTUTE | . SUBHASITAHRDAYAM or P : ~ — ACARYA TSONKHAPAINTRODUCTION The emergence of all leaders, poets, writers and prilosophers in to greatness is linked to certain circumstances and without which they would have come and gone untold and unknown. When they do so emerge, their emergance leads to the transformation of social heritages and Such is the case with Lobsang Dagpa: Without the presence specific critical circumstances, he would not have appeared as ihe great reformer, Acarya Tsongkhapa (A.D. 1357-1419). The Madhyamaka philosophy at the time was on its way to degeneration. It was already argued, on the basis of substantialist standings that it is a species of nihilism. It is surely not to say that all the pre-Tsongkhapa acharyas strayed from the ous Madhyamaka philosophy or the perfect thought of Nagarjuna. Indeed, there were countless siddhas including nty five great followers (of Acarya Padma Sambhava), the and Mila and the great Konchok Gyalpo, Sakya Pandit ‘others, who visualised the ultimate state of dharma- the ss. Also many scholars wrote numorous treatises on a philosophy. But by Acarya Tsongkhapa's era, the hnyamaka philosophy had so deteriorated that on the Jevel he found it difficult to find satisfactory subject, and the prevalent interpretation of i was distant from the stainless thought of&) After having mastered all the monastic curriculum proficiently, Acarya Tsongkhapa decided to search for the ultimate Purport of the Buddha's thought which Acarya Nagarjuna had expounded. First, he was attracted by the view of neither existence nor non-existence which was the so called Madhyamaka philosophy of the time, But after deept observation and consultation with the great ‘many scholars he was not satisfied with his view and put his doubis before the Lama Umapa! who appealed to Maijusti for solution, Although that tradition is so marvellous, ‘The unskilled persons Have. completely entangled it Having seen this situation, Lhave, with considerable effort, Following the wise, jought to understand your intention again and a When I studied the many texts a 2 Of our own and others’ systems, My mind was completely tormented es ee oan doubts. (46, 47 & 48) on audience with Mafijusri and put forth all ‘whether the view on which he was In response Mafjusri told him that (53) Thereafter, he left for a secret place in Southern Tibet called “Volkha’, where he did all he had been advised, One day in the course of his deep study, he dreamt of Acarya Nagarjuna and his four chief followers: Arya-Deva, Buddhapalita, Bhavaviveka and Candrakirti. From among them Acarya Buddhapalita presented “him a book “Buddhapalita.!” The following day, when he went through this work of Acarya Buddhapalita, which elucidates the us he says- The water lily garden of treatese of Nagarjuna Who is prophesied to explain mode of Of your matchless vehicle correctly abandoning the extremes of "is" and "is not", Ts illumined by the white-light rosary ‘Of the elegant sayings of the glorious Chandra (Kirti), ‘Whose widening circle of stainless knowledge Moves unimpeded through the heaven of scriptures, Clearing the away the darkness of grasping at extremes, Blotting out with its brilliance the stars of eroneous speakers, ‘When by the Gurus’ kindness I saw this My mind was eased. (49, 50 & 51) | 23rd stanza of "Mystic Biography of Acirya Tsongkhapa” By Jamyane -Choje Sherab Palden reads: ; “These five: the protector Nagijuna,the father, slong with the retinue {four chied) sons ‘Where discussing the profound dependent origination; plorious Buddhapalita A ya), with a Sanskrit the text and he generated theG4) Consequently, he generated strong and constant confidence in Buddha for preaching the theory of dependent origination for the perception of emptiness which eliminates ignorance, the cause of all adversities. So he composed this work in praise of the Buddha for teaching the theory of dependent origination as the pivot of his doctrine. Hence he says in the begining- Tbow down to the Victor, ‘The peerless knower and teacher ‘Who has seen and expounded Dependent origination. (1) This praise establishes the dependent origination theory in the view of Prasangika Madhyamaka, along with the praise to the Buddha, After understanding Nagarjuna’s stainless thought with certainty Acarya Tsongkhapa saw both the prevalent interpretations of the theory and the Svatantrika Madhyamaka's view as to be incoherent with the true Madhyamaka philosophy — "Unwise papone complet) staiale that marvellous tradition’. He puts the views in two categories falling into two Pe Oe ye (5) ‘The former view holds that all dharma, from form to ~ gniscience are refuted by the logic that examines the essential ~ gxistence and non-existence of production etc. in reality. This is ‘because whatever you posit, nota single stom can withstand the ‘ ogical examination. On such logical grounds nihilists argue that as are not only essentially void, but also conventionally so. - harm ly The latter view asserts that all dharmas exist essentially nce Nagarjuna has established the conventional existence of d Also on certain logical grounds, they do not differentiate tial existence and conventional existence. 3 Acarya Tsongkhapa refutes these views and establishes the correct view of Madhyamaka philosophy in his works, which titute a milestone in the history of Madhyamaka philosophy. (On perceiving the importance of teaching of "void of nce” and “conventional existence” as noncontradictory, he raises the Buddha for preaching the theory of dependent ination, the supreme reasoning for the establishment of Therefore, who can find ‘A more wonderous praise of you The protector, than that you Expounded dependent origination ? ‘When you see emptiness As dependent origination, The reality of act and agent and their being ‘empty by nature Are not contradictory. (4 & 11)(56) ‘Therefore in the view of veracious Madhyamaka philosophy there is no contradiction between the ‘non-existence of ‘essence’ and ‘dependent origination.’ All the produced dharmas exist only depending on causes and conditions, base of imputation and imputer etc. A chariot, for instance, consists of many parts: wheels, axle etc. It is called ‘chariot’, only when all its parts are assembled together. Neither a single part of it nor something other than the gathered parts can be fa chariot. Hence the term ‘chariot’ is properly applied only to the ‘systematically assembled parts. The wheel itself is also dependent ‘on its constituent parts: wood, carpenter, etc. without which it ‘could not have originated. At the same time, originated dharmas are void of essence. 67) sever you have spoken Hes panden oration Moreover, this leads to Nirvana. None of your deeds fails to lead to peace. (38) ‘What is there more wondrous than this ? ‘What is more excellent than this ? Ifyou are praised in this way, you are tru ly praised; and not in any other way. (21) ‘Ngawang Samten99] awa anvoy aq ea Sc: ARM ALAA. TINA NA Ha 5 Aa, NAIA. 5 4080 f ang asa JENCE: PRAISE TO THE BUDDHAeg] 44h Sap. A Gay TAA Acs Ta | a4 5694004 95) | augga So agaas age) | a Ac aay harA55] 2 | aaredera fread gata fies. ter fred me wrt 7 | cay ‘ era eras eat dere Tyo xR) wt Re WeyarTT wert | SANN'9S5 98 TAA TN GS Al | a WaT TATTET on Giese qaqa ga'c aR] | yitetencrras tee if a forty ue WITH Hay ual] | ye wogda at aAear 394 SV apsraey Sg) 3 sh Qe saat aa 2, se wheragene FP oar se A aa war A sea HUM | Ie Gunvfentah gr Feut Roma) gs] TY) SALUTATION TO GURU MANJUGHOSA Tbow down to the Victor, The peerless knower and teacher Who has seen and expounded Dependent origination. [1] aSATE ATT TRACT, 3 2 settee eg rg rR AR qe fe ey EBASC BANA | neyeqayve $s] | REAR Rag aay] | 34 Scag asage say | ae eS 5: oe ee ae Beyaee S504 | a2 ah = a e 7 : Base Ag SA Age IA IICAY 4 | Eqane yarrega a s SY oe we fe) 6 u a vderaqeret a seat at facta wa > a ai ar aa am at fart feof @%, sta yet ofan & 1 go eco wh ae a a aT fara! tal a yaar fam @ we @, saa MerATE HE VTS wzW How then would an intelligent man Not comprehend ae Ignorance isthe root Thepathofdependentongination Ofall of the adversities of samsara Which is the heart of your teaching ? Which are dispelled by seeing The dependent origination you expounded. [2] ri sdternararegh quitageay Fes a5 BSAy | gana 928-9755) I 585 BN AGO TANG ANN | c SAGAN S HTH) =| Re tome, waist we ye get Shacqyt femart yn a Si: SAT | site ft a smat wa fret 2 yi 2 Therefore, who can find A more wonderous praise of you The protector, than that you Expounded dependent origination ? [4] psorsyeaii eg frst re HTT ATCT 5 qe FAN ATS] | RRax cag gC AS | aR sAR Us ASSN | Aqnramargrssayay * | aq aha yeaa Aaega ANIA: aang aaaieaa: Ft aT WAI at RK ata ea %, ae ae cau a wt yea a aan 8 afte oredr TgHee A A @ wad & 7 Wl we at Fa What manner of instruction can be More miraculous than the demonstration that Whatever is dependent on conditions Is empty of essence? [5]‘ srererTeate recy Aya SN HNN AA | aga aba ASe'9'963595'4 | Sy apvagyed | FTAA ISH AA] © | SAT: CME ATA At sar we 1 ee sau Bw wefaery en fra eo 4 (oes a) Ten aA a aa wi Gave) a same Geen) wh wa ge aa %, ad Cteraqene) faart & faq wood & We ait A Set a soa a aa e tie That which, by grapsing incorrectly, The childish strengthen Their bonds of attachment to extremes Is the means by which the wise cut the net of manifestation. [6] aepa—feret— ret rare 7 ga 91995 ar ARCS | Haven gn 554l | ay aren Sc 9943) | araqar sq aac ssarga 3a 0 | wr Fess ee wen waa: | aie agaat fee wre afta isn We 3g a @, adit ae tem ser ear Swe fied | (oe) alet & wen at oh wer wet yi Fl fie HA Ve agaitn * iol Since this teaching is not seen elsewhere, You alone are called "The Teacher". Flattering a non-Buddhist by calling him "Teacher" Is like calling a fox a lion. [7]8 veteran Say Grae ANS] | ay aes Har ajay | Seagarage ANIA AA] | APH NAAT SAS] 4 | wat Wet: | wae | aeetset wae | wreataegaet Wea ot AATTEH wen se) wren, sel wre, srel oeHanfes, set ae, Tae ST wT art |, fren wdterayce a agued fem uci O Teacher, O Refuge, O Great speaker, O Protector! I prostrate to the teacher who has expounded Dependent origination. [8] sepa fest— arrestee 3 HE BBVA TY | qa say Saag | agg cA GCA FeV 55 | Exetgaisa ana @ | umfeaa a viet fecarty aa g aH | Sgt: Wai fermi, am wi & Hea & fet (fe) we, (8) eA H a Ya & eas a ager aq eign You, the Benificent, have expounded, For the benefit of transmigrators The unequalled reasoning for the ascertainment Of emptiness, the heart of the teaching. [9] 1. Yate Wo 9 we co wr ae WHae vem afeg |Be wetereRTERGTg TRE eget fest— aerate a @a ScAgarazage ga kay BVA aaa gens5) | ey a ae ms Sy | Range sayaiessy | AGE NS SU eli| seae saa ea age aah Av G5 775) | sapien cee naa Pasfie'S SV 4°95] 7° | sdrerryerera wets wart aT | . Se) Soe Sara oo. WaT uRet 4% favanfas at wat ayaa aasq iol am om (afm @ fH) wa yam @) Ga sdcaagre 74 Ct) vt fee ott sis wicragere od 1 287, ca an aa TH fo tat & a (ora cm) amd fear at dw a aa at eal A saah oh afresh) er ween GI FHA 2 011 - When you see emptiness How can those comprehend ‘As dependent origination, : Your tradition, who see The reality of act and agent and their being empty The process of dependent origination by nature As contradictory and unproven ? [10] f Are not contradictory. [11]B sotcragearegfegtigeay eee fr sree B Foisragy as aig Rex Tory | cena. SA age ake saga sx 9395) | ee = f; a roc Spee aosat| a a ny gareAquc 9 gras NAS] 23 | f ania arg 5) aefartaget we | MET Aad wetetereeeay arene ‘rae ; a rat a Gr afer est feaefa 3 Yat vad untsat wr een Ray | ene afer wed vdicragene at wat qe vht His temaReDaay cra Fe, Se ae (sine) ari one Ta segatog gafestttiren feraner “at Bes ARH at Wel ay Trt was ‘ae aia cee" Sra eee FET Hera HAY NKC I Baie ae e BS ic xfaatsa p varett rer 1 wet fete | “Area Cort) aft 1 When being: trivein this way, with pure altruistic aspiration May they always be aided without reservation By the guardians Brahma and Indra, The world-protector, and by Mahakala, and the others: [58]patra airy ere \ 60 ae =o en ge feat 3 mem 8 UH iy & teeth -aa-Fa eer AS Dn active © cuanti a A AAU ame wa at ca at aes alae ‘qasa—aet Grrst) & 1 wag WaT : fey 1 the This phraise to the great unknown friend of ve beings, the Lord Buddha, the matchless ee written) with regard to his teaching of the pro e of dependent Origination, and is called the cee Eloquence. This work Was composed by the very le: glorious monk Losan, ae 8 Dakpa at the retreat of La axe a (otherwise known as Nampar Gyalvai Ling) in the 8on-gyal foot hills of ie ow: the great mountain in the land of ee The Scribe is Namkhapal. :