Self, Reality and Reason in Tibetan Philosophy_ Tsongkhapa's Quest for the Middle Way

Abstract

The emergence of Tsongkhapa marked an important turning point in the history of philosophy in Tibet. Following his advent in late fourteen century CE, philosophical discourse in the vast regions of Tibetan cultural sphere were changed forever. Like his predecessors in India and Tibet, however, Tsongkhapa's philosophical vision and endeavour remained firmly anchored to the basic spiritual goal of seeking freedom from unenlighented existence, a soteriological dimension that has always been a vital impetus behind the IndoTibetan philosophical traditions. One area where Tsongkhapa's contributions proved perhaps greatest is the exploration and elucidation of Nagarjuna's philosophy of emptiness. Tsongkhapa did not remain content with the mere platitude that Nagarjuna's teachings on emptiness represented the highest philosophical insight into the ultimate nature of reality. As a true philosopher, Tsongkhapa strove hard to develop a deep understanding of what such an insight might entail and what it must feel like to embody this vision of emptiness in one's life. The result is, of course, the rich gourmet of philosophical treatises from which we can still draw much benefit and intellectual nourishment even in today's highly scientific and technological era. Today, I am extremely delighted and, at the same time, deeply humbled as well to share with others the fruits of my efforts in studying to understand the thought of this important Tibetan thinker. Although this book is a revised version of my doctorate dissertation Self, Persons and Madhyamaka Dialectics: A Study of Tsongkhapa's Middle Way Philosophy, which was approved for my PhD degree at Cambridge University in 1998, my study of Tsongkhapa's philosophy of emptiness actually began many years earlier. Inevitably, for a project such as the research and writing of this book, which has been in the making for a long period of time, I owe deep gratitude to many individuals and organisations. First and foremost, I would like to acknowledge my incalculable debt to my late teacher Kyabje Zemey Rinpoche whose life embodied a perfect marriage of what the Tibetans recognise as the three principal qualities of a true spiritual teacher - one who is deeply learned, is ethically sound, and is genuinely kind and compassionate. It was with Rinpoche that I first read many of Tsongkhapa's great philosophical classics. It is fitting, therefore, to dedicate this study to Rinpoche's memory. Another teacher to whom I owe deep gratitude during my student years at Ganden is His Eminence Lati Rinpoche. I would also like to acknowledge my debts to the many scholars and colleagues at the Shartse College of Ganden monastic university, south India, with whom I have had the priviledge of engaging in lengthy exchange of views through the traditional Tibetan scholastic method of debating. Needless to say, His Holiness the Dalai Lama, for whom I have had the honour of being a principal interpreter for many years, has always remained a tremendous source of inspiration. The Dalai Lama's frequent reference to Tsongkhapa's philosophical writings when giving extensive Buddhist lectures has often provided new impetus in my own understanding of Tsongkhapa's thought. The second phase of my study of Tsongkhapa's thought took place within the confines of a Western academic discipline, namely my doctorate studies at the university of Cambridge, England. My thesis supervisor Dr Julius Lipner taught me not only how to chart the complex terrain of Western academic scholarship, he also compelled me to strive constantly towards greater clarity and precision in articulating my ideas in English. My thanks go also to Jose Cabez6n, Cambell Purton, Jas Elsner and Graham Coleman for reading the draft of my doctorate thesis at its various stages and making valuable comments. In revising my PhD thesis into the present book, I have benefited greatly from the valuable criticisms and suggestions from Prof. Paul Williams and Dr. John Peacock, who were the two examiners of my doctorate dissertation. To the extent that is possible, I have also take into consideration the critical comments of Prof. David S. Ruegg, Prof. Tom Tillemans, and Dr Joachim Runde, all of who have kindly read drafts of my papers on Tsongkhapa that have been incorporated into the first two chapters of this book. Finally to Anila Constance Miller, I owe special thanks for her extensive help in the editing process of making what is essentially an academic work into something that is more lucid and readable to a lay reader. Behind any major undertaking of this nature are the invisible hands of the benefactors. In my own case, I have been truly blessed by the unwavering financial support of two very dear friends, Gordon Fox and Peter Leggatt, who, through the Duncan Lawrie Private Ltd., so generously provided the funding for my PhD studies at Cambridge. Their personal friendship, their financial support, and their confidence in the value of my work have always been a source of profound encouragement. My thanks also go to Daphne and Michael Astor for their friendship and generous hospitality during more than a year when I first came to Cambridge to begin my doctorate programme. I would also like to thank Girton College, Cambridge, and its community of fellows for honouring me with the Margaret Smith Research Fellowship, during the term of which much of the writing of the present volume was undertaken. Last, but not least, I would like to thank my wife Sophie Boyer-Langri whose affection has sustained me throughout the many years of my study and writing of this book.