त्सोंगखापा
क्योंकि किसी वस्तु का अपना कोई स्थिर स्वभाव नहीं, इसलिए कार्य और कारण काम कर सकते हैं – शून्यता रोज़मर्रा के संसार को निरस्त नहीं करती बल्कि उसे संभव बनाती है।
पृष्ठभूमि
तिब्बती दार्शनिक और गेलुग संप्रदाय के संस्थापक: शून्यता लौकिक संसार को निरस्त नहीं करती – ठीक इसलिए कि वस्तुओं में स्वभाव नहीं है, कारण और कार्य काम करते हैं।
मुख्य विचार
- प्रासंगिक माध्यमक
- निषेध्य की पहचान
- मार्ग के चरणों पर महान ग्रंथ
प्रभाव
जिनसे प्रभावित 4
नागार्जुन
जिनसे प्रभावित
Tsongkhapa commented on Nagarjuna’s Root Verses in Ocean of Reasoning and insisted that emptiness negates intrinsic nature, not the conventional existence of things. Tsongkhapa, Ocean of Reasoning, tr. Geshe Ngawang Samten & J. L. Garfield (2006)
साक्ष्य: AI मसौदा
नागार्जुन › लगभग 150–250
चंद्रकीर्ति
जिनसे प्रभावित
Tsongkhapa based his Prasangika reading of emptiness on Chandrakirti and commented on his Introduction to the Middle Way in Illumination of the Thought. Tsongkhapa, dGongs pa rab gsal; T. Jinpa, Self, Reality and Reason in Tibetan Philosophy (2002)
साक्ष्य: AI मसौदा
चंद्रकीर्ति › लगभग 600–650
धर्मकीर्ति
जिनसे प्रभावित
Tsongkhapa integrated Dharmakirti’s epistemology into his Madhyamaka and wrote an introduction to Dharmakirti’s seven logical treatises (Gateway to the Seven Treatises). T. Jinpa, Self, Reality and Reason in Tibetan Philosophy (2002); G. B. J. Dreyfus, Recognizing Reality (1997)
साक्ष्य: AI मसौदा
धर्मकीर्ति › लगभग 600–660
अतीश दीपंकर
जिनसे प्रभावित
Tsongkhapa’s Great Treatise on the Stages of the Path (1402) expands Atisha’s Lamp for the Path to Awakening, following its scheme of three kinds of persons. Tsongkhapa, Lam rim chen mo (1402), tr. Lamrim Chenmo Translation Committee, The Great Treatise on the Stages of the Path (2000–04); Atisha, Bodhipathapradipa
साक्ष्य: AI मसौदा
अतीश दीपंकर › लगभग 982–1054
कृतियाँ
बौद्ध साधना की संपूर्ण मार्गदर्शिका जो शून्यता और इस बात के सावधान विश्लेषण पर पहुँचती है कि तर्क को ठीक क्या निषेध करना है।
मत
Tsongkhapa sought to unite rigorous reasoning with meditative practice. Following Candrakirti’s Prasangika Madhyamaka, he insisted on identifying the object of negation exactly: emptiness denies that things exist by their own nature, not that they exist at all. Precisely because they lack intrinsic nature, things can arise dependently, so cause and effect, ethics and valid conventional knowledge remain intact. He therefore opposed both a nihilistic reading of emptiness and a meditation that merely halts thought, and he integrated Dharmakirti’s epistemology. His Great Treatise expands Atisha’s Lamp. Sakya critics such as Gorampa attacked his interpretation, but his Gelug school, that of the Dalai Lamas, became Tibet’s dominant tradition.
जीवन और संदर्भ
Tsongkhapa Lobsang Drakpa was born in 1357 in the Tsongkha region of Amdo in north-eastern Tibet. He became a novice as a child and at sixteen went to central Tibet, where he studied with masters of several schools, notably the Sakya scholar Rendawa. In 1409 he founded the Great Prayer Festival in Lhasa and the monastery of Ganden, where he died in 1419. His disciples built up the Gelug school.
अन्य प्रमुख कृतियाँ
- Great Treatise on the Stages of the Path (Lamrim Chenmo, 1402)
- Essence of Eloquence (Legshe Nyingpo, c. 1407–08)
- Ocean of Reasoning (commentary on Nagarjuna’s Mulamadhyamakakarika, c. 1407–08)
- Illumination of the Thought (Gongpa Rabsel, 1418)
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