Jam-yang-shay-ba’s (1648-1721) Great Exposition of Tenets
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Jam-yang-shay-ba’s (1648-1721)
Great Exposition of Tenets
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PART 6 of 6 parts
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[see other files for the other sections)
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[About: the five reasonings establishing the two selflessnesses in the context of the five stages of meditation leading to the union of calm abiding and insight; the inseparability of the two truths; and the refutation of all the various Buddhist and non-buddhist systems]
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Sub-section titles are in the form: L#: […].
These can be used to regenerate the structure using a Word Processor.
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Paragraph starting with '¢(i.e. ...' are usually added comments by me.
L1: [CONTENTS] :L1
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L1: [CONTENTS] :L1
L1: [Short Table of Contents / Résumé]
L1: [Short Table of Contents / Résumé] :L1
L1: [Introduction] :L1
[see other files for this section]
L1: [Technical Note] :L1
[see other files for this section]
L1: [List of Abbreviations] :L1
[see other files for this section]
L1: [Acknowledgements] :L1
[see other files for this section]
L1: [Part I – Meditation) :L1
[see other files for this section]
L1: [PRESENTATION OF THE TWO TRUTHS: EMPTINESS (part 2) AND THE CONVENTIONAL TRUTHS (part 3)] :L1
L1: [PART II — REASONING INTO REALITY -- Details about the Five Reasonings proving the Emptiness of all dharmas) :L1
[see other files for this section]
L1: [Part Three – The Buddhist World [Details about the useful conventional truths) :L1
[see other files for this section]
L1: [Part Four – Presentation and refutation of various systems / views) :L1
[see other files for this section]
L1: [Part Five – Prasangika-Madhyamika [Details about the refutation of the Svatantrika system) :L1
[see other files for this section]
L1: [PART SIX – Translation of “Emptiness in the prasangika system” by Jam-yang-shay-ba (P.561)] :L1
L2: [0. Introduction] :L2
L3: [About the author] :L3
L3: [About the editions of the text used] :L3
L3: [Jam-yang-shay-ba’s sources] :L3
L4: [The distinctions between Nagarjuna, Chandrakirti and Tsong Khapa’s contributions] :L4
L4: [The usefulness of debates) :L4
L3: [Collaborators for the translation] :L3
L2: [1. Background] :L2
L3: (Definition and etymology of 'Prasangika'] :L3
L3: [Synonyms of Prasangika'] :L3
L3: [Divisions of Prasangika) :L3
L3: [[[Wikipedia:Literature|Literature]] on which the Prasangikas rely (Nagarjuna, Aryadeva, Chandrakirti, Shantideva, Buddhapalita, Atisha, Maitreya, Asanga, Tsong Khapa, Gyeltsap and Kaydrup …] :L3
L2: [2. Interpretation of Scripture) :L2
L2: [3. The Object of Negation] :L2
L3: [The object of negation in the view of selflessness) :L3
L4: (Measure of what is negated in the view of selflessness) :L4
L4: [Correctness of the measure of what is negated] :L4
L3: [Reasonings refuting inherent existence) :L3
L4: [Brief indication of the reasonings refuting inherent existence) :L4
L2: [4. Refuting Inherently Existent Production] :L2
L3: [REFUTING A SELF OF PHENOMENA] :L3
L3: [DIAMOND SLIVERS (#1 : refuting production from self, other, both, neither – cause & effect cannot be the same, different, both, or neither – they cannot be simultaneous, separate in time, both, neither – no 100% sure cause inside, outside, both, neither – no continuity, no discontinuity – nothing exist and change)] :L3
L4: [Statement of the reasons) :L4
L4: [Proofs for the modes of the reasons) :L4
L5: [Non-production FROM SELF] :L5
L5: [Non-production FROM OTHER] :L5
L6: [Actual exposition of non-production from other.] :L6
L6: [Elimination of error concerning the refutation of production from other] :L6
L5: [Non-production FROM BOTH SELF AND OTHER] :L5
L5: [Non-production WITHOUT CAUSES) :L5
L2: [5. Other Types of Production] :L2
L3: [Simultaneous refutation of production of the four extremes and OF THE EXISTENT, NON-EXISTENT, BOTH, AND NEITHER (reasoning #4 : Analysing the nature of the effect; refuting an effect/product that is existent, non-existent, both, neither // cause & effect cannot be simultaneous, nor separate in time)] :L3
L3: [Refutation of production OF THE FOUR ALTERNATIVES (reasoning #5 : refuting that one or many causes can inherently produce one or many effects)] :L3
L4: [Actual exposition of the reasoning refuting production of the four alternatives) :L4
L4: [Elimination of error concerning the refutation of the four alternatives) :L4
L2: [6. Dependent-Arising] :L2
L3: [Actual exposition of dependent-arising (reasoning #3 : THE KING OF REASONING; refuting that anything dependently arisen can be inherently existing)] :L3
L4: [Correct way of interpreting dependent-arising) :L4
L5: [Formation of pratityasamutpada) :L5
L5: [Explanation of the meaning of dependent-arising) :L5
L4: [Refutation of error concerning the etymology of pratityasamutpada) :L4
L5: [Refutation of the formation of pratityasamutpada by other commentators] :L5
L6: [Statement of other commentators' assertion on the formation of pratityasamutpada) :L6
L6: [Refutation of these other commentators' way of forming pratityasamutpada) :L6
L5: [Refutation of Bhavaviveka's way of interpreting pratityasamutpada) :L5
L6: [Incorrectness of Bhavaviveka's refutation of another] :L6
L6: [Incompleteness of Bhavaviveka's own etymology and meaning of pratityasamutpada) :L6
L3: [Elimination of error concerning dependent-arising) :L3
L2: [7. Refuting a Self of Persons] :L2
L3: [Actual exposition of the reasoning refuting a self of persons (reasoning #2 : THE SEVENFOLD REASONING; refuting that a self can be the same (one) or different (many) than the aggregates, or that one depends on the other, or that the self possess the aggregates, or is the mere aggregation, or the mere shape)] :L3
L3: [Elimination of error concerning the refutation of a self of persons] :L3
L1: [Appendices] :L1
L2: [1. Types of Awareness) :L2
L2: [2. Other Interpretations of Dependent Arising) :L2
L2: [3. Modes of Division of the Vaibhashika Schools] :L2
L2: [4. Negatives] :L2
L2: [5. Proof Statements ] :L2
L1: [Notes] :L1
L1: [Short Table of Contents / Résumé]
0. Introduction / Technical Note / List of Abbreviations / Acknowledgements
[FIRST, A PRESENTATION OF THE FIVE REASONINGS ESTABLISHING THE TWO SELFLESSNESSES]
PART ONE – MEDITATION [Two selflessnesses, five reasonings, five stages, five paths)
1. Purpose and Motivation [We need to realize both selflessnesses: person and phenomena)
2. Self: The Opposite of Selflessness [The Middle Way between the two extremes: empty, but still not completely non-existent]
3. Meditation: Identifying Self [ex. Meditation of the selflessness of person)
[RÉSUMÉ OF THE FIVE REASONINGS IN THE CONTEXT OF THE FIVE STAGES OF MEDITATION: ]
First stage of meditation on emptiness: How a beginner develops experience with respect to the view of emptiness
Identifying the object negated in the theory of selflessness
4. Meditative Investigation [ex. Using the sevenfold reasoning (#2) to establish the selflessness of person)
5. [ex. Using the reasoning of] Dependent-Arising [to establish the selflessness of person)
5b. [ex. Using the reasoning of Dependent-Arising (#3) to establish the selflessness of phenomena)
5c. [ex. Using the sevenfold reasoning to establish the selflessness of phenomena)
6. [ex. Using the reasoning of the] diamond slivers (#1) [to establish the selflessness of phenomena)
7. Realization [of three more types of reasoning to establish the selflessness of phenomena)
7a. The refutation of the four extreme types of production (#4) [product is not existent, not non-existent, not both, not neither]
7b. The refutation of the four alternative of production (#5) [one or many causes ? one or many effects]
7c. The reasoning establishing the lack of being one or many (the two first of reasoning #2)
[Conclusion about the first stage of meditation: non-duality of subject vs. object / emptiness of emptiness)
8. Calm Abiding [Prerequisites, the object of calm abiding, faults & antidotes, nine states, five paths)
Second stage of meditation on emptiness: How to cultivate a similitude of special insight based on a similitude of calm abiding
9. Special Insight [the path of preparation)
Third stage of meditation on emptiness: How to cultivate actual special insight based on actual calm abiding
Fourth stage of meditation on emptiness: How to cultivate direct cognition of emptiness [the paths of seeing & meditation, ten bhumis)
10. Tantra
Fifth stage of meditation on emptiness: How to meditate on emptiness during the second stage of Highest Yoga Tantra
11. Buddhahood [the resulting ground; the Buddha kayas)
[SECOND, A PRESENTATION OF THE TWO TRUTHS: EMPTINESS AND THE CONVENTIONAL TRUTHS]
PART TWO — REASONING INTO REALITY [Details about the Five Reasonings implying Emptiness)
0. Introduction [The two selflessnesses and the two sets of reasonings]
1. The Diamond Slivers (#1 : refuting production from self, other, both, neither – cause & effect cannot be the same, different, both, or neither – they cannot be simultaneous, separate in time, both, neither – no 100% sure cause inside, outside, both, neither – no continuity, no discontinuity in change)
The ten samenesses (It is easy to realize the other nine samenesses after aving realized the sameness of production)
Statement of the reasons
1. Non-production from self (cause&effect cannot be the same/one; the cause cannot be inside; Vaibhashika ?? & Samkhyas)
2. Non-production from other (cause&effect cannot be inherently different/two/unrelated otherwise anything would produce anything else; the cause cannot be outside; the junction is unexplainable: cause&effect cannot be simultaneous or separate in time; there is no continuity, no discontinuity; but conventional production from other must be accepted as conventionally valid because the other three are much less logical/practical)
3. Non-production from both self and other (the causes cannot be both the same&different, inside&outside; Nirgranthas(Jainas) & theistic Samkhyas)
4. Non-production causelessly (the effect cannot be causeless; Charvakas / nihilists)
Conclusion
2. The Four Extremes (#4 : Analysing the nature of the effect; refuting an effect/product that is existent, non-existent, both, neither // also: because cause & effect cannot be simultaneous, nor separate in time)
3. The Four Alternatives (#5 : refuting that one or many causes can inherently produce one or many effects)
4. Dependent-Arising (#3 : the King of reasoning: refuting that anything dependently arisen can be inherently existing)
5. Refuting a Self of Persons (#2 : the sevenfold reasoning: refuting that a self can be the same (one) or different (many) than the aggregates, or that one depends on the other, or that the self possess the aggregates, or is the mere aggregation, or the mere shape)
The mine (refuting the “mine”)
[Particularities of Prasangikas: the existent person is not any or all of the mental and physical aggregates)
PART THREE – THE BUDDHIST WORLD [Enumerating some useful conventional truths)
0. Introduction [all empty of inherent existence, but still dependently arisen, functional, and useful conventional truths)
The fifty-three phenomena of the afflicted class
The fifty-five phenomena of the pure class
1. The Selfless
Classifications of phenomena (the selfless) in terms of non-existents and existents (permanent, things (forms, consciousness (mind, mental factors …))
Classifications of phenomena (the selfless) in terms of the five aggregates
2. Dependent-Arising of Cyclic Existence
Details about the 12 members of the Wheel of Life, and their interpretation acrross three lives
3. The Four Noble Truths
Details about the Four Noble Truths
Details about the coarse and subtle selfless – that realizing only the selflessness of the person is not enough
PART FOUR – PRESENTATION AND REFUTATION OF SPECIFIC SYSTEMS / VIEWS (one at a time)
REFUTING NON-BUDDISTS VIEWS:
1. Refutation of various views about the Self
? The assertion of self (various non-buddhist reasonings to be refuted: like inherent existence or complete non-existence of a self)
? Buddhist refutation of self (résumé of the refutations of those non-buddhist positions) : but “the fact that a substantially existent agent cannot be found does not mean that person or agent do not exist at all; they exist imputedly and effectively”.
2. Non-Buddhist Systems: (oscillating between the two extremes of permanence and annihilation)
Samkhyas / Enumerators / Proponent of the nature of the cause / Kapilas
? Samkhyas production from self, (the Samkhya’s permanent self, effect existing at the time of the cause, production from itself (non-theistic) or from both self and others together (theistic), that the world was part of the creator's being -- to be refuted)
? Buddhist refutation of Samkhya (résumé of the refutations of the Samkhya’s positions: permanent self, effect existing at the time of the cause, …)
Charvakas / Hedonists / Nihilists
? Charvakas (Hedonists, Proponent of Annihilation, Nihilists) (the Charvaka’s position on the production from no cause -- to be refuted)
? Buddhist refutation of nihilism (résumé of the refutations of the Nihilists’s positions: production from no cause, a mind that is emerging from matter, annihilation at death, no rebirth, no karma …)
REFUTING HINAYANA BUDDHIST VIEWS:
3. Hinayana (the two schools of the Vehicle of the Hearers)
(1st school) Vaibhashika (18 subschools) [production from self, the Abhidharmists rejecting the authority of the sutras, asserting no self-consciousness but real dharmas (partless particles and partless moments of consciousness) and simultaneous cause & effect -- to be refuted] [résumé of the refutations of the Vaibhashika View)
(2nd school) Sautrantika [Followers of scripture or Reasoning, not accepting the Abhidharma, asserting a real self-consciousness and real dharmas, everything is momentary, accept absolute perception and inference -- to be refuted] [Refutation of the Sautantrika View)
REFUTING MAHAYANA BUDDHIST VIEWS:
4. History of the Mahayana (a cosmology of many Buddhas, a 500 years old Nagarjuna, Aryadeva, Buddhapalita, Chandrakirti, Shantideva, …)
5. (3rd school) Chittamatra (Mind-Only tradition, Followers of scripture or Reasoning, asserting true consciousness, that all phenomena are of the nature or entity of the mind, eight consciousnesses, … -- to be refuted] [Refutation of the Chittamatra’s positions]
6. (4th school) Madhyamika (Prasangika vs. Svatantrika, (to be refuted – for this refutation see Part 5 bellow]
? The Middle Way // The Two Truths // Definitive sutras and those requiring interpretation
PART FIVE – PRASANGIKA-MADHYAMIKA [Details about the refutation of the Svatantrika system)
1. The Prasangika School
2. Debate (Prasangika (Buddhapalita + Chandrakirti) vs. Svatantrika (Bhavaviveka)]
3. Bhavaviveka’s Criticism of Buddhapalita
4. Chandrakirti ‘s Defense of Buddhapalita 5. Chandrakirti’s Refutation of Bhavaviveka
6. Prasangika in Tibet (mostly Prasangikas)
7. Validation of Phenomena (why talking about valid cognition?)
8. Meditative Reasoning (not accepting, not rejecting conceptualization)
PART SIX – The root text: “Emptiness in the prasangika system” by Jam-yang-shay-ba (1648-1721)
0. Introduction
? About the author // About the editions of the text used // Jam-yang-shay-ba’s sources // Collaborators for the translation
1. Background
? Definition and etymology of 'Prasangika' // Synonyms of Prasangika' // Divisions of Prasangika
? Literature on which the Prasangikas rely (Nagarjuna, Aryadeva, Chandrakirti, Shantideva, Buddhapalita, Atisha, Maitreya, Asanga, Tsong Khapa)
2. Interpretation of Scripture
3. The Object of Negation
THE FIVE REASONINGS REFUTING INHERENT EXISTENCE OF ALL DHARMA
4. Refuting Inherently Existent Production
REASONINGS REFUTING A SELF OF PHENOMENA
? Diamond Slivers (reasoning #1 : refuting production from self, other, both, neither – cause & effect cannot be the same, different, both, or neither – they cannot be simultaneous, separate in time, both, neither – no 100% sure cause inside, outside, both, neither – no continuity, no discontinuity in change)
5. Other types of production
? Simultaneous refutation of production of the four extremes and of the existent, non-existent, both, and neither (reasoning #4 : Analysing the nature of the effect; refuting an effect/product that is existent, non-existent, both, neither // also: because cause & effect cannot be simultaneous, nor separate in time)
? Refutation of production of the four alternatives (reasoning #5 : refuting that one or many causes can inherently produce one or many effects)
6. Dependent-Arising
? Actual exposition of dependent-arising (reasoning #3 : the King of reasoning; refuting that anything dependently arisen can be inherently existing)
? Elimination of error concerning dependent-arising
REASONINGS REFUTING A SELF OF PERSONS
7. Refuting A Self Of Persons
? Actual exposition of the reasoning refuting a self of persons (reasoning #2 : the sevenfold reasoning; refuting that a self can be the same (one) or different (many) than the aggregates, or that one depends on the other, or that the self possess the aggregates, or is the mere aggregation, or the mere shape)
? Elimination of error concerning the refutation of a self of persons
L1: [Short Table of Contents / Résumé] :L1
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[Ignore this section – it is the same as above]
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N2: [FIRST, A PRESENTATION OF THE FIVE REASONINGS ESTABLISHING THE TWO SELFLESSNESSES] :N2
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N3: [PART ONE – MEDITATION [Two selflessnesses, five reasonings, five stages, five paths) :N3
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-- Chapter 1. Purpose and Motivation [We need to realize both selflessnesses: person and phenomena)
-- Chapter 2. Self: The Opposite of Selflessness [The Middle Way between the two extremes: empty, but still not completely non-existent]
-- Chapter 3. Meditation: Identifying Self [ex. Meditation of the selflessness of person)
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N4: [RÉSUMÉ OF THE FIVE REASONINGS IN THE CONTEXT OF THE FIVE STAGES OF MEDITATION:] :N4
N5: [First stage of meditation on emptiness: How a beginner develops experience with respect to the view of emptiness) :N5
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-- Identifying THE OBJECT NEGATED in the theory of selflessness
-- Chapter 4. Meditative Investigation [ex. Using the sevenfold reasoning (#2) to establish THE SELFLESSNESS OF PERSON]
-- Chapter 5. [ex. Using the reasoning of] Dependent-Arising [to establish the selflessness of person)
-- 5b. [ex. Using the reasoning of Dependent-Arising (#3) to establish THE SELFLESSNESS OF PHENOMENA]
-- 5c. [ex. Using the sevenfold reasoning to establish the selflessness of phenomena)
-- Chapter 6. [ex. Using the reasoning of the] diamond slivers (#1) [to establish the selflessness of phenomena)
-- Chapter 7. Realization [of three more types of reasoning to establish the selflessness of phenomena)
-- 7a. The refutation of the four extreme types of production (#4) [product is not existent, not non-existent, not both, not neither]
-- 7b. The refutation of the four alternative of production (#5) [one or many causes ? one or many effects]
-- 7c. The reasoning establishing the lack of being one or many (the two first of reasoning #2)
-- [Conclusion about the first stage of meditation: non-duality of subject vs. object / emptiness of emptiness)
-- Chapter 8. CALM ABIDING [Prerequisites, the object of calm abiding, faults & antidotes, nine states, five paths)
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N5: (Second stage of meditation on emptiness: How to cultivate a similitude of special insight based on a similitude of calm abiding) :N5
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-- Chapter 9. Special Insight [the path of preparation)
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N5: (Third stage of meditation on emptiness: How to cultivate actual special insight based on actual calm abiding) :N5
N5: (Fourth stage of meditation on emptiness: How to cultivate direct cognition of emptiness [the paths of seeing & meditation, ten bhumis) :N5
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-- Chapter 10. Tantra
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N5: [Fifth stage of meditation on emptiness: How to meditate on emptiness during the second stage of Highest Yoga Tantra) :N5
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-- Chapter 11. Buddhahood [the resulting ground; the Buddha kayas)
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N2: [SECOND, A PRESENTATION OF THE TWO TRUTHS: EMPTINESS AND THE CONVENTIONAL TRUTHS] :N2
N3: [PART TWO — REASONING INTO REALITY [Details about the Five Reasonings implying Emptiness) :N3
N5: [Chapter 0. Introduction [The two selflessnesses and the two sets of reasonings]] :N5
N5: [Chapter 1. The Diamond Slivers] :N5
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(#1 : refuting production from self, other, both, neither – cause & effect cannot be the same, different, both, or neither – they cannot be simultaneous, separate in time, both, neither – no 100% sure cause inside, outside, both, neither – no continuity, no discontinuity in change)
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-- THE TEN SAMENESSES (It is easy to realize the other nine samenesses after aving realized the sameness of production)
Statement of the reasons
-- 1. NON-PRODUCTION FROM SELF (cause&effect cannot be the same/one; the cause cannot be inside; Vaibhashika ?? & Samkhyas)
-- 2. NON-PRODUCTION FROM OTHER (cause&effect cannot be inherently different/two/unrelated otherwise anything would produce anything else; the cause cannot be outside; the junction is unexplainable: cause&effect cannot be simultaneous or separate in time; there is no continuity, no discontinuity; but conventional production from other must be accepted as conventionally valid because the other three are much less logical/practical)
-- 3. NON-PRODUCTION FROM BOTH SELF AND OTHER (the causes cannot be both the same&different, inside&outside; Nirgranthas(Jainas) & theistic Samkhyas)
-- 4. NON-PRODUCTION CAUSELESSLY (the effect cannot be causeless; Charvakas / nihilists)
-- CONCLUSION
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N5: [Chapter 2. The Four Extremes) :N5
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(#4 : Analysing the nature of the effect; refuting an effect/product that is existent, non-existent, both, neither // also: because cause & effect cannot be simultaneous, nor separate in time)
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N5: [Chapter 3. The Four Alternatives) :N5
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(#5 : refuting that ONE OR MANY causes can inherently produce one or many effects)
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N5: [Chapter 4. Dependent-Arising] :N5
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(#3 : THE KING OF REASONING: refuting that anything dependently arisen can be inherently existing)
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N5: [Chapter 5. Refuting a Self of Persons] :N5
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(#2 : THE SEVENFOLD REASONING: refuting that a self can be the same (one) or different (many) than the aggregates, or that one depends on the other, or that the self possess the aggregates, or is the mere aggregation, or the mere shape)
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-- The mine (refuting the “mine”)
-- [Particularities of Prasangikas: the existent person is not any or all of the mental and physical aggregates)
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N3: [PART THREE – THE BUDDHIST WORLD [Enumerating some useful conventional truths) :N3
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N5: [Chapter 0. Introduction] :N5
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[all empty of inherent existence, but still dependently arisen, functional, and useful conventional truths)
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-- The fifty-three phenomena of the afflicted class
-- The fifty-five phenomena of the pure class
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N5: [Chapter 1. The Selfless) :N5
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-- Classifications of phenomena (the selfless) in terms of non-existents and existents (permanent, things (forms, consciousness (mind, mental factors …))
-- Classifications of phenomena (the selfless) in terms of the five aggregates
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N5: [Chapter 2. Dependent-Arising of Cyclic Existence) :N5
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-- Details about the 12 members of the Wheel of Life, and their interpretation acrross three lives
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N5: [Chapter 3. The Four Noble Truths) :N5
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-- Details about the Four Noble Truths
-- Details about the coarse and subtle selfless – that realizing only the selflessness of the person is not enough
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N3: [PART FOUR – PRESENTATION AND REFUTATION OF SPECIFIC SYSTEMS / VIEWS (one at a time)] :N3
N4: [REFUTING NON-BUDDISTS VIEWS] :N4
N5: [Chapter 1. Refutation of various views about the Self) :N5
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-- The assertion of self (various non-buddhist reasonings to be refuted: like inherent existence or complete non-existence of a self)
-- Buddhist refutation of self (résumé of the refutations of those non-buddhist positions) : but “the fact that a substantially existent agent cannot be found does not mean that person or agent do not exist at all; they exist imputedly and effectively”.
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N5: [Chapter 2. Non-Buddhist Systems] :N5
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(oscillating between the two extremes of permanence and annihilation)
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N6: (Samkhyas / Enumerators / Proponent of the nature of the cause / Kapilas
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-- Samkhyas production from self, (the Samkhya’s permanent self, effect existing at the time of the cause, production from itself (non-theistic) or from both self and others together (theistic), that the world was part of the creator's being -- to be refuted)
-- Buddhist refutation of Samkhya (résumé of the refutations of the Samkhya’s positions: permanent self, effect existing at the time of the cause, …)
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N6: [Charvakas / Hedonists / Nihilists
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-- Charvakas (Hedonists, Proponent of Annihilation, Nihilists) (the Charvaka’s position on the production from no cause -- to be refuted)
-- Buddhist refutation of nihilism (résumé of the refutations of the Nihilists’s positions: production from no cause, a mind that is emerging from matter, annihilation at death, no rebirth, no karma …)
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N4: [REFUTING HINAYANA BUDDHIST VIEWS] :N4
N5: [Chapter 3. Hinayana (the two schools of the Vehicle of the Hearers) ] :N5
N6: [ (1st school) Vaibhashika (18 subschools)
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[production from self, the Abhidharmists rejecting the authority of the sutras, asserting no self-consciousness but real dharmas (partless particles and partless moments of consciousness) and simultaneous cause & effect -- to be refuted] [résumé of the refutations of the Vaibhashika View)
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N6: [ (2nd school) Sautrantika
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[Followers of scripture or Reasoning, not accepting the Abhidharma, asserting a real self-consciousness and real dharmas, everything is momentary, accept absolute perception and inference -- to be refuted] [Refutation of the Sautantrika View)
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N4: [REFUTING MAHAYANA BUDDHIST VIEWS] :N4
N5: [Chapter 4. History of the Mahayana) :N5
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(a cosmology of many Buddhas, a 500 years old Nagarjuna, Aryadeva, Buddhapalita, Chandrakirti, Shantideva, …)
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N5: [Chapter 5. (3rd school) Chittamatra) :N5
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(Mind-Only tradition, Followers of scripture or Reasoning, asserting true consciousness, that all phenomena are of the nature or entity of the mind, eight consciousnesses, … -- to be refuted] [Refutation of the Chittamatra’s positions]
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N5: [Chapter 6. (4th school) Madhyamika) :N5
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(Prasangika vs. Svatantrika, (to be refuted – for this refutation see Part 5 bellow]
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-- The Middle Way // The Two Truths // Definitive sutras and those requiring interpretation
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N3: [PART FIVE – PRASANGIKA-MADHYAMIKA [Details about the refutation of the Svatantrika system) :N3
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N5: [Chapter 1. The Prasangika School) :N5
N5: [Chapter 2. Debate (Prasangika (Buddhapalita + Chandrakirti) vs. Svatantrika (Bhavaviveka)]] :N5
N5: [Chapter 3. Bhavaviveka’s Criticism of Buddhapalita) :N5
N5: [Chapter 4. Chandrakirti ‘s Defense of Buddhapalita) :N5
N5: [Chapter 5. Chandrakirti’s Refutation of Bhavaviveka) :N5
N5: [Chapter Chapter Chapter 6. Prasangika in Tibet (mostly Prasangikas)] :N5
N5: [Chapter 7. Validation of Phenomena (why talking about valid cognition?)] :N5
N5: [Chapter 8. Meditative Reasoning (not accepting, not rejecting conceptualization)] :N5
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N3: [PART SIX – The root text: “Emptiness in the prasangika system” by Jam-yang-shay-ba (1648-1721)] :N3
N5: [Chapter 0. Introduction] :N5
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-- About the author // About the editions of the text used // Jam-yang-shay-ba’s sources // Collaborators for the translation
N5: [Chapter 1. Background] :N5
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-- Definition and etymology of 'Prasangika' // Synonyms of Prasangika' // Divisions of Prasangika
-- Literature on which the Prasangikas rely (Nagarjuna, Aryadeva, Chandrakirti, Shantideva, Buddhapalita, Atisha, Maitreya, Asanga, Tsong Khapa)
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N5: [Chapter 2. Interpretation of Scripture) :N5
N5: [Chapter 3. The Object of Negation] :N5
N4: [THE FIVE REASONINGS REFUTING INHERENT EXISTENCE OF ALL DHARMA) :N4
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N5: [Chapter 4. Refuting Inherently Existent Production] :N5
N4: [REASONINGS REFUTING A SELF OF PHENOMENA] :N4
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-- DIAMOND SLIVERS (reasoning #1 : refuting production from self, other, both, neither – cause & effect cannot be the same, different, both, or neither – they cannot be simultaneous, separate in time, both, neither – no 100% sure cause inside, outside, both, neither – no continuity, no discontinuity in change)
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N5: [Chapter 5. Other types of production] :N5
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-- Simultaneous refutation of production of THE FOUR EXTREMES and of the existent, non-existent, both, and neither (reasoning #4 : Analysing the nature of the effect; refuting an effect/product that is existent, non-existent, both, neither // also: because cause & effect cannot be simultaneous, nor separate in time)
-- Refutation of production of THE FOUR ALTERNATIVES (reasoning #5 : refuting that one or many causes can inherently produce one or many effects)
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N5: [Chapter 6. Dependent-Arising] :N5
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-- ACTUAL EXPOSITION OF DEPENDENT-ARISING (reasoning #3 : the King of reasoning; refuting that anything dependently arisen can be inherently existing)
-- Elimination of error concerning dependent-arising
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N4: [REASONINGS REFUTING A SELF OF PERSONS] :N4
N5: [Chapter 7. Refuting A Self Of Persons] :N5
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-- ACTUAL EXPOSITION OF THE REASONING REFUTING A SELF OF PERSONS (reasoning #2 : the sevenfold reasoning; refuting that a self can be the same (one) or different (many) than the aggregates, or that one depends on the other, or that the self possess the aggregates, or is the mere aggregation, or the mere shape)
-- Elimination of error concerning the refutation of a self of persons
L1: [Introduction] :L1
[see other files for this section]
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L1: [Technical Note] :L1
[see other files for this section]
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L1: [List of Abbreviations] :L1
[see other files for this section]
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L1: [Acknowledgements] :L1
[see other files for this section]
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L1: [Part I – Meditation) :L1
[see other files for this section]
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L1: [PRESENTATION OF THE TWO TRUTHS: EMPTINESS (part 2) AND THE CONVENTIONAL TRUTHS (part 3)] :L1
L1: [PART II — REASONING INTO REALITY -- Details about the Five Reasonings proving the Emptiness of all dharmas) :L1
[see other files for this section]
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L1: [Part Three – The Buddhist World [Details about the useful conventional truths) :L1
[see other files for this section]
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L1: [Part Four – Presentation and refutation of various systems / views) :L1
[see other files for this section]
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L1: [Part Five – Prasangika-Madhyamika [Details about the refutation of the Svatantrika system) :L1
[see other files for this section]
L1: [PART SIX – Translation of “Emptiness in the prasangika system” by Jam-yang-shay-ba (P.561)] :L1
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From the twelfth chapter of Jam-yang-shay-ba’s Explanation of 'Tenets', Sun of the Land of Samantabhadra Brilliantly Illuminating All of Our Own and Others' Tenets And the Meaning of the Profound (Emptiness), Ocean of Scripture and Reasoning Fulfilling All Hopes of All Beings
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L2: [0. Introduction] :L2
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JAM-YANG-SHAY-BA’S GREAT EXPOSITION OF TENETS, published in 1699, is one of only several books of its kind, two of the others being
-- Jang-gya's Presentation of Tenets (Grub mtha'i rnam bzhag), which is based on Jam-yang-shay-ba’s text,
-- and Daktsang's Understanding All Tenets (Grub mtha' kun shes) which Jam-yang-shay-ba takes as his main object of refutation.
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There are many other short books which present the basic tenets of the various non-Buddhist and Buddhist systems; however, there is none of the length and breadth of the Great Exposition of Tenets. Replete with quotations from Indian sources, it presents the tenets of the philosophical culture of India in three hundred and ten folios (Dalama edition). A translation into English in the manner of the section done here, with all quotes restored to full length, would take 2500 pages.
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According to Kensur Lekden, a master of the Great Exposition of Tenets would have the many sources for the work around his room and refer to them as quoted. Daily the students in Gomang (sGomang, meaning 'many doors' because Buddha's teaching has many doors or approaches and because those who have realized emptiness can walk through walls), the college of Drebung ('Bras-spung) monastery that uses Jam-yang-shay-ba’s textbooks, would have to present back to the teacher from memory the teacher's previous commentary on the Great Exposition of Tenets. The students would take sides and debate the many points, becoming clever at upholding and demolishing various positions and developing their intelligence and memory. The basic text would be memorized; the master would teach the whole work twice, and at the conclusion the students would have a map of the whole field of Buddhist philosophical literature. They would then be able to differentiate the systems and avoid confusing the works of authors of conflicting systems. They would be ready for the specialized texts on the path structure, Prasangika-Madhyamika, logic and epistemology, phenomenology, and discipline.
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Jam-yang-shay-ba also wrote a textbook just on Prasangika-Madhyamika, a commentary to Chandrakirti’s Supplement., which is in some ways far more extensive than his chapter on Prasangika in the Great Exposition of Tenets, such as in the discussion of autonomous syllogisms.
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Still, in other respects, the Great Exposition of Tenets is more extensive than the former, as in presenting the Prasangika theory of interpretation and formation of the Sanskrit of 'dependent-arising', pratityasamutpada. Thus, each is studied for a fuller appreciation of the other. These two form the basis of the knowledge of Madhyamika in the Gomang College of Drebung which, within the sphere of the dominant Geluk order, was also influential—along with other colleges—in the Am-do province of Tibet as well as in Inner Mongolia, Outer Mongolia, the Buryat area of Siberia, and the Kalmuk areas of Russia.
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Jam-yang-shay-ba’s Great Exposition of Tenets has thirteen chapters:
-- Discussion of tenets in general
-- Refutation of the extreme of nihilism: Charvaka
-- Refutation of an extreme of permanence: Samkhya and Kapila
-- Refutation of an extreme of permanence: Brahmana, Vyakarana, Vedanta, and Guhyaka
-- Refutation of an extreme of permanence: Vaishnava and Mimamsaka
-- Refutation of an extreme of permanence: Shaiva, Naiyayika, and Vaisesika
-- Refutation of an extreme of permanence: Nirgrantha (Jaina)
-- Introduction to Buddhist tenets in general and presentation of Vaibhashika
-- Sautrantika
-- Introduction to the Mahayana and presentation of Chittamatra
-- Introduction to Madhyamika, its history, refutation of wrong views about Madhyamika, and presentation of Svatantrika
-- Prasangika
-- Elimination of doubts about the Vajrayana.
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JAM-YANG-SHAY-BA’S ROOT TEXT,
written in verse mainly with nine syllables per line, consists of sixteen folios; his commentary is three hundred and ten folios (Dalama edition).
-- The basic text is called (see bibliography for Tibetan titles): Presentation of Tenets, Roar of the Five-Faced (Lion) Eradicating Error, Precious Lamp Illuminating the Good Path to Omniscience.
-- His commentary is called: Explanation of 'Tenets', Sun of the Land of Samantabhadra Brilliantly Illuminating All of Our Own and Others' Tenets and the Meaning of the Profound (Emptiness), Ocean of Scripture and Reasoning Fulfilling All Hopes of All Beings.
The word 'tenets' in the title of the commentary refers to the root text; his commentary on it is like the light of the land of Samantabhadra, which is not lit by a sun that rises and sets but shines continuously through the power of meditative stabilization. This book of tenets fulfils the hopes of all beings seeking the ability to gain the wanted and avoid the unwanted since it explains what the wanted and unwanted are and how to achieve and avoid them. Through delineating the profound meaning of emptiness, it shows the path to liberation from cyclic existence and the eventual attainment of omniscience.
-- The great Outer Mongolian scholar, Nga-wang-bel-den (Ngag-dbang-dpal-ldan, born 1779), known more commonly as Bel-den-cho-jay (dPal-ldan-chos-rje), wrote an extensive commentary of annotations (four hundred and sixteen folios, Sarnath edition) on Jam-yang-shay-ba’s autocommentary (three hundred and ten folios, Dalama edition). It is called: Annotations for (Jam-yang-shay-ba’s) 'Great Exposition of Tenets', Freeing the Knots of the Difficult Points, Precious Jewel of Clear Thought. Nga-wang-bel-den's annotations do indeed untie the knots of many difficult points in Jam-yang-shay-ba’s text especially by elaborating the meaning of quotations, and thus it has been used extensively in the translation for both interpretation and addition of bracketed material.
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Jam-yang-shay-ba is famous for his lengthy works replete with citations of Indian sources. Whereas his followers often point to his frequent citation of sources as a great advantage, the followers of the textbook literature by Pan-chen So-nam-drak-ba (1478-1554), used in the Lo-sel-ling College of Drebung and the Shardzay College of Ganden, conversely point to their writer's ability to condense important topics into easily readable prose, highly accessible to beginners. In the middle is Jay-dzun Cho-gyi-gyel-tsen (1469-1546), whose textbooks, used by the Sera Jay and Ganden Jangdzay Colleges, tend to fall between those two in terms of length.
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Here in the Great Exposition of Tenets Jam-yang-shay-ba’s devotion to the source literature is particularly helpful as it makes his presentation of Prasangika an anthology of the basic literature in both sutra and the commentarial treatises. In order to reduce the bulk of the text, Jam-yang-shay-ba condensed many quotations. However, since, as Kensur Lekden reported, a master of the Great Exposition of Tenets would have the cited texts available and make use of them during instruction, this translator has sought out those texts and filled in the ellipses, with the result that thirty percent of the translation is comprised of these reconstructions.
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The full, edited Tibetan text, with the reconstructions clearly marked, is given at the end of this book; the page numbers in brackets [###] throughout the translation refer to it. (note: le [1] seems missing, all the other ones up to [154] are there.)
L3: [About the author] :L3
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According to Lokesh Chandra's account given in his Materials for a History of Tibetan Literature, 492 Jam-yang-shay-ba Nga-wang-dzon-dru was born in the Am-do province of Tibet in 1648. Having studied the alphabet at age seven with his uncle, who was a monk, he mastered reading and writing and six years later became a novice monk. He went to Hla-sa at age twenty-one to pursue his studies at the Gomang College of Drebung Monastic University; six years later he received full ordination and at age twenty-nine entered the Tantric College of Lower Hla-sa. He spent two years in meditative retreat in a cave near Drebung from age thirty-three. (Perhaps it was at this time that Manjushri, also called Manjughosha, appeared to him and smiled, due to which, according to Kensur Lekden, he came to be called 'One On Whom Manjughosha Smiled', Jam-yang-shay-ba.)
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At age fifty-three he became abbot of Gomang and at sixty-two returned to Am-do province where he founded a monastery at Dra-shi-kyil (bKra-shis-'khyil), this being 1710. Seven years later he founded a tantric college at the same place. He wrote prolifically on the full range of topics of a typical Tibetan polymath and, having received honors from the central Tibetan government and the Chinese Emperor, died at the age of seventy-three or four in 1721/2.
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Partly because of the close connection between Gomang College and the Mongolian peoples stretching from the Caspian Sea through Siberia, who were predominantly Gelugpa by this time, Jam-yang-shay-ba’s influence on the Gelugpa order has been considerable. Like the other textbook authors, he was seeking to explicate the thought of the founder of the Gelugpa order, Tsong Khapa (1357-1419), and perhaps it was because he was the last of the great textbook authors and thus had the others' works before him and could speak from a fully developed tradition of such study that he could put such great emphasis on the Indian sources of Tsong Khapa's thought.
L3: [About the editions of the text used] :L3
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FIVE EDITIONS OF JAM-YANG-SHAY-BA’S GREAT EXPOSITION OF TENETS were gathered over several years. Four of them turned out to have the same basis:
-- the Dalama edition published in Musoorie in 1962
-- photographs (of the part translated here) of the text in the possession of His Holiness the Dalai Lama. The photography was kindly done by Sherpa Tulku and Khamlung Tulku. Unfortunately, the final pages were not included, and thus publishing data is not available. The margin of every page reads 'grub 'grel', as do the other three in this class.
-- a hand-written copy (of the part translated here) of the edition held in the library of Gomang College in Mundgod, Karnataka State. This was graciously provided through the efforts of Kensur Lekden, by way of the then abbot of Gomang Den-ba-den-dzin. Again, the pages with publication data were not copied.
-- a hand-written copy (of the twelfth and thirteenth chapters) of an edition, surreptitiously procured—from a library in a country that shall remain unnamed—by Mr. Gyatso Tsering, Director of the Library of Tibetan Works and Archives in Dharmsala. The colophon states that it was commissioned by 'gam bear mkhan po chos 'byor rgya mtsho'.
The first, third, and fourth contain variations due to scribes' and print-setters' inaccuracies, but they share basic inaccuracies with the second; thus we can posit that they stem from a common edition. These basic inaccuracies do not appear in the other edition obtained:
-- a photographic reprint of the Dra-shi-kyil edition published in 1972 in New Delhi by Ngawang Gelek Demo in Volume 14 of the Collected Works of 'Jam-dbyahs-bzad-pa'i-rdo-rje.
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The last is by far the best edition due to not having some major errors, which all the other four have, and due to using the virama extensively in the section on forming the Sanskrit term pratityasamutpada under renderings of Sanskrit groups of letters in Tibetan. (A copy of this edition has recently been made by Gomang College; it contains no publication information above and beyond what is in the Dra-shi-kyil edition.) According to Kensur Lekden, Jam-yang-shay-ba’s works have suffered from poor printing from the start due to the fact that the author wrote quickly in his old age, with little attention to the details of publication. The annotator, Nga-wang-bel-den, frequently points out printing errors, which appear in the edition represented by one through four in the list above. It can be deduced from his commentary (dbu 67b.8 note ca, for instance) that he did not have the Dra-shi-kyil edition at his disposal since he challenges readings that are clearly not in the Dra-shi-kyil edition but are in the other.
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Both editions are replete with error; nevertheless, due to Jam-yang-shay-ba’s proclivity for quotation, it was possible to compare a great portion of the text with the Peking edition as found in the Tibetan Tripitaka published under the auspices of the Tibetan Tripitaka Foundation (Tokyo-Kyoto, 1956). Thus, in counsel with the Gomang scholars mentioned below, it was possible to edit the text; a list of a hundred and ninety-one emendations of the Gomang hand-copy is given after the reconstructed text.
L3: [Jam-yang-shay-ba’s sources] :L3
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THE PORTION OF THE GREAT EXPOSITION OF TENETS TRANSLATED HERE has two hundred and nine quotations, counting a few quotes within quotes.
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The sources in order of frequency of quotation are:
-- 1 Chandrakirti’s Supplement to (Nagarjuna’s) ‘Treatise on the Middle Way’ (Madhyamakavatara) and his own commentary, thirty-eight quotations
-- 2 Chandrakirti’s Clear Words, a Commentary on (Nagarjuna’s) 'Treatise on the Middle Way' (Madhyamakavrtti-prasannapada), twenty-eight quotations
-- 3 Chandragomin's (Sanskrit) Grammar (Chandravydkarana), eleven quotations
-- 4 Nagarjuna’s Treatise on the Middle Way (Madhyamakashastra), eight quotations
-- 5 Nagarjuna’s Compendium of Sutra (Sutrasamuchchaya), seven quotations
-- 5 Nagarjuna’s Precious Garland of Advice for the King (Ratnavali), seven quotations
-- 5 Buddhapalita's Commentary on (Nagarjuna 's) 'Treatise on the Middle Way' (Buddhapalitamulamadhyamakavrtti), seven quotations
-- 6 Perfection of Wisdom Sutra (Prajnaparamita, in twenty-five thousand or eighteen thousand stanzas), five quotations
-- 6 Descent into Lanka Sutra (Lankavatara), five quotations
-- 6 Aryadeva's Four Hundred (Chatuhshataka), five quotations
-- 6 Chandrakirti’s Commentary on (Aryadeva's) 'Four Hundred' (Chatuhshatakanka), five quotations
-- 6 Jnanagarbha's Discrimination of the Two Truths (Satyadvayavibhahga), five quotations
-- 7 Shantideva's Engaging in the Bodhisattva Deeds (Bodhisattvacharydvatara), four quotations
-- 7 Tsong Khapa's Essence of the Good Explanations (Legs bshad snying po), four quotations
-- 7 Tsong Khapa's Explanation of (Nagarjuna’s) 'Treatise on the Middle Way' (rTsa shes tik chen), four quotations
-- 7 Kalapa's Aphorisms (Kalapasutra), four quotations
-- 8 Sutra Unravelling the Thought (Samdhinirmochana), three quotations
-- 8 Sutra on the Ten Grounds (Dashabhumika), three quotations
-- 8 Rice Seedling Sutra (Shalistamba), three quotations
-- 8 Nagarjuna’s Sixty Stanzas of Reasoning (Yuktishashtika), three quotations
-- 8 Bhavaviveka's Lamp for (Nagarjuna 's) 'Wisdom' (Prajnapradipa), three quotations
-- 9 Ashvaghosha's Cultivation of the Ultimate Mind of Enlightenment (Paramarthabodhichittabhavandkramavarnasamgraha), two quotations
-- 9 Teaching of Akshayamati Sutra (Akshayamatinirdesha), two quotations
-- 9 King of Meditative Stabilizations Sutra (Samadhiraja), two quotations
-- 9 Nagarjuna’s Seventy Stanzas on Emptiness (Shunyatasaptati) and his own commentary, two quotations
-- 9 Mahamati's Commentary on (Nagarjuna’s) 'Friendly Letter' (Suhrllekhanka), two quotations
-- 9 Kamalashila's Illumination of the Middle Way (Madhyamakaloka), two quotations
-- 9 Bhavaviveka's Blaze of Reasoning (Tarkajvala), two quotations
-- 9 Fifth Dalai Lama's Sacred Word of Manjushri, two quotations
-- 9 Atisha's Lamp for the Path to Enlightenment (Bodhipathapradipa), two quotations
-- 9 Tsong Khapa's Praise of Dependent-Arising, two quotations
-- 9 Kaydrup's Opening the Eyes of the Fortunate, two quotations
-- 10 one quotation each:
-- Nagarjuna’s Refutation of Objections (Vigrahavydvartani)
-- Nagarjuna’s Essay on the Mind of Enlightenment (Bodhichittavivarana)
-- Nagarjuna’s Friendly Letter (Suhrllekha)
-- Chandrakirti’s Commentary on (Nagarjuna’s) 'Sixty Stanzas of Reasoning' (Yuktisastikdvrtti)
-- Avalokitavrata's Commentary on (Bhavaviveka's) 'Lamp for (Nagarjuna’s) "Wisdom "' (Prajnapradipavrtti)
-- Dharmakirti's Commentary on (Dignaga's) 'Compendium of Valid Cognition'(Pramanavarttika)
-- Tsong Khapa's Explanation of (Chandrakirti's) 'Supplement'
-- Extensive Sport Sutra (Lalitavistara)
-- Heart of Wisdom Sutra (Prajnahrdaya)
-- White Lotus of the Excellent Doctrine Sutra (Saddharmapundanka)
-- Chapter of the True One Sutra (Satyakaparivarta)
-- Questions of King Dharanishvara Sutra (Dharanishvararajapariprccha)
-- Irreversible Wheel Sutra (Avaivartachakra)
-- Lion's Roar of Shrimaladevi Sutra (Shrimaladevisimhanada)
-- Sutra on the Heavily Adorned (Ghanavyuha)
-- Questions of the King of Nagas, Sagara, Sutra (Sagaranagarajapariprchchha)
-- Kashyapa Chapter Sutra (Kasyapaparivana)
-- Meeting of Father and Son Sutra (Pitaputrasamagamana)
-- Compendium of Doctrine Sutra (Dharmasamgiti)
-- Six unidentified sutra quotations.
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The authors in order of frequency of quotation are:
-- 1 Chandrakirti, seventy-three quotations
-- 2 Buddha (sutra), forty quotations
-- 3 Nagarjuna, thirty quotations
-- 4 Tsong Khapa, eleven quotations
-- 4 Chandragomin, eleven quotations
-- 5 Buddhapalita, seven quotations
-- 6 Aryadeva, five quotations
-- 6 Bhavaviveka, five quotations
-- 6 Jnanagarbha, five quotations
-- 7 Kalapa, four quotations
-- 8 Ashvaghosha, Mahamati, Kamalashila, Atisha, Kaydrup, and the Fifth Dalai Lama, two quotations each
-- 9 Avalokitavrata and Dharmakirti, one quotation each.
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The above tally is JUST FOR THE PARTS OF JAM-YANG-SHAY-BA’S CHAPTER ON PRASANGIKA TRANSLATED HERE on the definition, synonyms, divisions, literature, and emptiness of the Prasangika system. It is obvious from the two lists that at least for Jam-yang-shay-ba Chandrakirti is by far the principal source for the Prasangika position on emptiness and its relation to the other schools. (The last part of Jam-yang-shay-ba’s presentation of the Prasangika system deals with the attributes of a Buddha and relies heavily on Maitreya's Sublime Continuum of the Great Vehicle (Uttaratantra). Thus, the tally should be taken as applying not to Jam-yang-shay-ba’s entire presentation of the Prasangika system but mainly to his presentation of emptiness.)
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L4: [The distinctions between Nagarjuna, Chandrakirti and Tsong Khapa’s contributions] :L4
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When Madhyamika is studied in the Gelugpa monastic colleges, it is Chandrakirti’s Supplement that is memorized and that serves as the basis for the entire study of Madhyamika. Tsong Khapa's commentary and the individual monastic textbooks are used as aids for illuminating the meaning of Chandrakirti’s text.
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These books by Chandrakirti which are so often quoted are all explanations, directly or indirectly, of Nagarjuna’s philosophy. Even the sutras quoted by Jam-yang-shay-ba are mostly those which Nagarjuna quoted in his Compendium of Sutra or made reference to in his Treatise or Chandrakirti quoted in his books. It is, of course, not surprising, since Nagarjuna was the founder of Madhyamika, to find that almost all of the philosophical quotes for Madhyamika derive from him either directly or through his chief commentator, Chandrakirti. WHAT IS NOTEWORTHY IS THAT CHANDRAKIRTI’S WORKS OF CLARIFICATION ARE HEAVILY RELIED UPON TO DETERMINE NAGARJUNA’S MEANING.
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As Jam-yang-shay-ba says at the end of his section on Prasangika