Madhyamakālaṃkāra
The text refutes challenges of Buddhist systems and tenets from within the tradition, and is a pedagogical discourse on the development of the yana; the philosophical challenges posed by the non-Buddhist religions and non-Dharmic traditions of India, and crystallizes a dialectical sophistication of Indian logic and the clarity of debate expected of a Khenpo of Nalanda Vihara.
Although the text was marginalized due to the rise of the Prasaṅgika subschool of Mādhyamaka, it was revived by Ju Mipham's (1846–1912) 1876 Commentary.
[2] The Madhyamakālaṃkāra and its tradition survived the destruction of Nalanda Vihara and the ascendancy of the Muslim empire in India during the 13th-century eclipse of Buddhism through its transplantation to the Tibetan Plateau by Śāntarakṣita at the request of Trisong Detsen.
Although masters such as Ārya Vimuktisena (6th century CE) are said to have set forth their presentations of the Madhyamaka in a way that employs the assertions specific to the Vijñānavāda, Śāntarakṣita was the one to found an actual system in which the ultimate freedom from constructs (Sanskrit niṣprapañca, Tibetan spros bral)[5] is realized through insight into the non-existence of any external matter (bāhyārtha, phyi don).
[6] This synthesis of Yogācāra and Madhyamaka, the two great currents of Mahāyāna philosophy, the principles of the vast and the profound as originally set forth by Asaṇga (fl.
[10] The Padmakara Translation Group (2005: p. 157) rendered Mipham's advice that Buddhist logic is required to engage the text: In general, it is important to be familiar with the teachings on probative signs and reasoning and, within that context, the notions of other-elimination, the three conditions of the correct sign, and all the methods of proof or refutation.
[11] The Commentary on Difficult Points (Sanskrit: Madhyamālaṃkāra-panjika, Wylie: dbu ma rgyan gyi dka' 'grel) was written by Kamalaśīla (fl.
713–763) Another commentary, Remembering The Ornament of the Middle Way (Wylie: dbu ma rgyan gyi brjed byang), was written by Gyaltsab Je (1364–1432).
Lobzang Dongak Chökyi Gyatso (Wylie: blo bzang mdo sngags chos kyi rgya mtsho, 1903–1957), also known as Tulku Sungrap, wrote the commentary translated into English as The Sword to Cut Through False Views (Wylie: dbu ma rgyan gyi mchan 'grel nyung ngu lta ngan gcod pa'i ral gri).
Suchness is the revelation of Mipham's vajrayana from the Padmakara Translation Group's colophon (2005: p. 382): Seeing that there are many reasons for expounding the Madhyamakalankara, Jamyang Khyentse Wangpo, our incomparable guide, unbounded in his kindness, whose very name I hardly dare to pronounce, who is the very personification of the compassion of the abbot Bodhisattva, of the master Padmasambhava, and of King Trisongdetsen, who is the sovereign among the learned and accomplished, who is supreme Manjushri appearing in the form of a monk in saffron robes, and whose renown fills the world, gave to me the Indian and Tibetan commentaries on the Madhyamakalankara, asking me to study them well and to compose a commentary.
The Padmakara Translation Group qualifies the word "person" (Wylie: gang zag), extending it to all sentient beings.
Still affirming the supremacy of the Madhyamaka school when students analyze for ultimacy, when relating to conventionalities the mind-only position is recommended.
[22] In the fifth assertion, analysis of objects with respect to approximate (enumerated) ultimates does not create a problem of true establishment.
He concludes that Je Tsongkhapa, in making a distinction based on true establishment, proposes a Svatantrika rather than a Prasangika approach.
