By Robert Michulec
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Extra resources for 4.Panzer Division on the Eastern Front (1). 1941-1943 (Concord 7025)
In my own reading, I shall rely mainly on Tsongkhapa's own Madhyamaka writings together with notes produced from his 19 Context and Methodological Issues lectures. Here, I shall distinguish three categories. In their order of importance, they are: (1) texts that are generally considered the standard Madhyamaka classics of Tsongkhapa, (2) Tsongkhapa's miscellaneous Madhyamaka writings, and (3) notes taken at Tsongkhapa's lectures on various aspects of Madhyamaka thought. In the first category are: 'Special Insight' (LTC), 30 Essence of True Eloquence (LN), 31 Ocean of Reasonings: An Exposition of Mulamadhyamakiirikii (RG), 32 'Abridged Special Insight' (LTCh), 33 and finally, An Elucidation of the Intent: A Commentary on Madhyamakiivatiira (GR).
Earlier Tibetan Madhyamikas have, mistakenly in Tsongkhapa's view, consistently argued that Prasailgikas literally do not have any positions of their own. According to this reading, it is suggested that the Prasailgikas are concerned only with the refutation of others' views. Needless to say, the 'no-thesis' view is a complex position containing several components. For example, in LTC Tsongkhapa identifies the following four main premises of the 'no-thesis' view: (a) that critical reasoning, which enquires into the question of whether or not things exist in terms of their intrinsic being, negates all phenomena; (b) that phenomena such as origination, cessation, and so on cannot be objects of valid cognition, for it has been stated in the Madhyamaka scriptures that perceptions, such as those of the visual, auditory, olfactory spheres, and so on, cannot be accepted as valid; (c) that phenomena such as origination, cessation, and so on cannot be accepted as existent even on a conventional level, for 27 Context and Methodological Issues the reasoning that negates origination on the ultimate level also negates it on the conventional level as well; and (d) that there is nothing that does not fall into the categories of existence, non-existence, both, and neither, and that these four possibilities have been revealed to be untenable.
63 I find this hard to accept. Therefore, at least for the time being, I shall assume the validity of this letter's ascription to Tsongkhapa. Let us now return to the main thread of our discussion, that is, underlining Tsongkhapa's key philosophical concerns regarding Tibetan interpretations of Madhyamaka philosophy. In the language of Tibetan scholasticism, we can summarise Tsongkhapa's concerns about the fate of Madhyamaka in Tibet under three categories. The first is what Tsongkhapa saw as the nihilistic reading of Prasailgika-Madhyamaka that, in his view, denigrated the validity of our everyday world of experience.
4.Panzer Division on the Eastern Front (1). 1941-1943 (Concord 7025) by Robert Michulec