A Study Of Tsong-kha-pa’s Madhyamika Philosophy

During the late Yuan and Early Ming dynasty, there was a serious crisis of faith in development of Buddhism in Tibet. Then most important master, Tsong-kha-pa, was born. When he grew up, he learned Indian and Tibetan Buddhist sutras and various treatises, and reinterpreted the Madhyamika doctrine of Nagarjuna, Candrakirti and etc., and based on it, Tsong-kha-pa established a harmony doctrine consisting the fusing Exoteric and Esoteric Buddhism and strict precepts and orders, which became a theoretical weapon for his religious reform. By it, he succeeded in reversing the declining situation of Buddhism in Tibet and made Tibetan Buddhism stepped into the right way. All above, he promoted the development of Tibetan society successfully.This paper is divided into seven chapters:In the first chapter is the introduction, which summarizes the research status of Tsong-kha-pa’s Madhyamika philosophy, research purpose, method and significance.In the second chapter, in the perspective of social history, expounds the historical and civilian environment faced by Tsong-kha-pa’s Madhyamika. During the late Yuan and early Ming dynasty, Tsong-kha-pa faced the declining situation of Tibet Buddhism, he felt it was necessary to reinterpret Madhyamika doctrine, reconstructed Buddhist theory, and so he launched a religious reform. The authorization of the central government of Ming Dynasty and the powerful support of local government of Pa-mu-zhu-ba were the political guarantee for Tsong-kha-pa reform. And Tsong-kha-pa’s broadly learning, establishing the sect, teaching his disciples. And the main reasons for Tsong-kha-pa’s successful reform are his extensive information and learning, set up school, spreading Buddhism, teaching students, building temples, and so on.In the third chapter, from the view of origin and development of Tibetan Buddhism, the theoretical sources of Tsong-kha-pa’s thought will be elaborated. Tsong-kha-pa constructs his own Madhyamika philosophy by selecting analytically the thoughts from different sects of Indian Madhyamika Schools; Tsong-kha-pa critically and selectively brings the Vijbana-vada theory and Tathagata-garbha thought into his Madhyamaka practicing system. For the lasting influence in Tibetan Buddhism of Zen in later times of spread Buddha, Tsong-kha-pa emphatically critics the Zen, a Chinese Buddhism school which continued to give influence on Tibetan Buddhism in the second propagation period, from the negative aspects, refutes the theory of non-discriminating held by Mahayana. Tsong-kha-pa regards Tathagata-garbha and Buddha nature as unreal things, but the thing of dependent origination which can be obtained only through gradually practicing.In the fourth chapter, the establishment of Tsong-kha-pa Madhyamika philosophy will be illustrated from of view of sutra interpreting and theory reconstructing. After study, interpretation, and creating his own sect, Tsong-kha-pa includes all Buddha Dharmas into gradual practice guidance. He considers Prajna and Madhyamika as the teaching of the whole truth, the Vijbana-vada and Tathagata-garbha as the appropriate skillful method, and the Esoteric Buddhism as supreme teaching. A person can attain Buddhahood in the present body by practicing the exoteric and esoteric Buddhism, as long as he/she takes the discipline and the order of practice. By refuting the wrong views held by Tibetan Buddhists at that time, Tsong-kha-pa put forward his view that everything arises from conditions has no nature itself, because of no self-nature everything arises from conditions. Everything arising from conditions without self-nature is aimed to show the correct principle of things arising from conditions. The conclusion of no self-nature causes everything arises from conditions aims to elaborate that because everything has no self-nature, they can be arose from conditions, and its impact of karma of cause and effect will not lost. Therefore, from the two aspects to observe everything its physical entities is void, and its karma will not degenerate, a person can understand the right view of Madhyamika.In the fifth chapter, this article will analyze the ontological connotations of Tsong-kha-pa’s Madhyamika philosophy from his view of everything arises from conditions has no nature itself. Tsong-kha-pa deems that if a person understands everything arises from conditions has no nature itself he/she will attain the reality of nirvana. And every secular thing arising from conditions is empty on names and words, namely all things are posited only by names and words. Names and words has no own nature, which is the main difference between Prasangika madhyamaka and Svatantrika madhyamaka. To insist names and words have no own nature, is to insist the ontology of emptiness thoroughly, this makes a clear dividing line with Prasangika madhyamaka. At the same time, names and words have their effects in secular world, because all existing names and words are established by discrimination. On whether or not names and words have self-nature and effect, Tsong-kha-pa refutes two schools:one denies too narrow and the other too broad. Tsong-kha-pa thinks that one can attain shunyata, release from the cycle of birth and death, and obtain enlighten nirvana, but practicing dharma to become a Buddha should use wisdom and compassion, and get completely the nutriment of blessedness and virtue. Furthermore, to recognize that attain shunyata is not only the base of release from the cycle of birth and death, but also the base and key of producing a great mercy and bodhi mind, and the crux for a Mahayana bodhisattva to practicing dharma to become a Buddha.In the sixth chapter, more attention will paid to the epistemology connotations of Tsong-kha-pa Madhyamika philosophy from the aspect that because of no self-nature everything arises from conditions. Tsong-kha-pa establishes the existence of arising from conditions from emptiness of self-nature, recognizes shunyata as the base and premise of establishing conditioned genesis. From conditioned genesis to recognize the shunyata is the correct cause for recognizing to the emptiness of atman and things and the reality of all things. From non-emptiness of self-nature or unconditioned genesis, one can recognize the true meaning of middle way. From the middle way of conditioned genesis one can knows that shunyata and conditioned genesis are each other’s essential prerequisites. Tsong-kha-pa’s Madhyamika philosophy is characterized by recognizing the conditioned genesis of cause and effect and effectively establishing the theory of Buddhism.The seventh chapter will summarize the traits and influence about Tsong-kha-pa’s Madhyamika philosophy in the reference of eight problems of Prasangika madhyamaka.In short, during the late Yuan and early Ming dynasty, Tsong-kha-pa rescued Tibetan Buddhism from crisis of belief by’interpreting sutras, combing Buddhist theory and reconstructing faith. The Madhyamika philosophy created by him not only made the exoteric teaching of Tibetan Buddhism reaching its peak, but also put the spirit of rational belief into the theory of Buddhism, thus made the Tibetan Buddhism stepping on a healthy development way finally.