S completely on the point of view of ultimate evaluation, which can be also the

S completely on the point of view of ultimate evaluation, which can be also the perspective of noble beings, which includes buddhas. Noble beings operate inside a realm in which all duality has been eliminated, in conjunction with tendencies to view “reality” in terms of standard truths. Epistemic warrants plus the notion of a “Madhyamaka view” only seem to be valid inside the realm from the conventional planet of truth and falsity; such notions have no traction for those who perceive reality since it is. Wangchuk Dorjs defense of Daktsang and his expansion in the critique of Tsongkhapa must be contextualized within the political circumstance in which he operated. His order, the Karma Kagy had been embroiled in armed conflicts together with the Gelukpas for just about two centuries, and his position as the most prominent figure inside the order meant that his function constituted a direct challenge to many of the fundamental principles of Tsongkhapa’s system, which had become the state ideology from the Ganden Podrang (dGa’ ldan pho brang), the government on the Dalai Lamas. six. Purchok’s Reformulation of Tsongkhapa’s Approach Purchok Ngawang Jampa’s Diamond Slivers: A Rejoinder to Taktsang the Translator31 is the third Geluk response to Daktsang’s critique of Tsongkhapa, and it incorporates elements with the rebuttals of his Geluk predecessors Losang Ch yi Gyeltsen and Jamyang Shepa. Like them, Purchok adopts a format that is GNE-371 Technical Information certainly modeled on the system of dialecticalReligions 2021, 12,9 ofdebate favored by Gelukpas. He also emulates them in attributing to Daktsang positions he either will not assert or explicitly IQP-0528 Purity rejects, and also the text is replete using the sorts of hyperbolic attacks debaters frequently employ to rattle opponents. A lot of it reads like an extended debate in which Purchok flings a series of undesirable consequences at Daktsang while the latter stands dumfounded, unable to muster an effective response. Like Losang Ch yi Gyeltsen and Jamyang Shepa, Purchok refuses to take seriously Daktsang’s assertion that he is adopting a strictly Prsangika reductio approach, merely pointing out inconsistencies a in Tsongkhapa’s presentation with no advancing any tenets of his personal. Close to the beginning of Diamond Slivers, Purchok contends that there’s a Madhyamaka view, and it can be founded on deep realization of your true nature of reality. Tsongkhapa’s system is definitely the supreme articulation of Buddhism; he was an emanation of Ma ur and s i so there’s no possibility of any other version of Buddhism approaching the nuanced and profound presentation of Madhyamaka identified within the Master’s functions. For any rational particular person encountering Tsongkhapa’s treatises, the only acceptable response is an attitude of reverence: A refutation of Tsongkhapa is out of your question for any thinking person; an independent-minded, cautious, and intelligent scholar who studies his operates in detail can only reasonably bow to them with folded hands, hairs of faith standing on finish! Any attempt at refutation would only consist of redundant, unsound, or fallacious arguments. 32 Daktsang, nevertheless, vastly overestimated each his own intelligence and his meditative attainments: “Due to misplaced self-confidence in the supremacy of his views, Daktsang . . . came to regard epistemologically warranted conventions as inimical towards the Prsangika a strategy.”33 Contrary to his scholarly pretensions, Daktsang was a novice meditator, and since of this was incapable of reconciling the exceptionally subtle object of negation (viz., the objective existence of phe.