Buddhist Logic by TH. Stcherbatsky

By TH. Stcherbatsky

Buddhist common sense finds itself because the culminating aspect of a protracted process Indian philosophic heritage. those volumes think again the topic of Buddhist common sense in its old connections. the 1st quantity encompasses a old caricature in addition to a synthetical reconstruction of the complete edifice of the ultimate form of Buddhist philosophy. the second one quantity includes the cloth in addition to the justification for this reconstructions.

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As we saw in the last two chapters, when the scriptures say all apparent reality (samvrtisatya) is empty of self-nature, Shentongpas take this to means it does not exist at all. It merely seems to, that is, it is what is to be refuted (the gagcha). However, possibly for a Cittamatrin, and certainly for a Svatantrika or Gelugpa, samvrtisatya has a certain existent status albeit not ultimate or absolute. For them samvrtisatya is always the base (the gagshi) empty of true existence and it can never be the thing refuted (the gagcha).

As in the case of Shentong, there always seems to have been those who doubted the validity of Dzogchen as a genuine Buddhist tradition. ” However, for the serious student of Bud­ dhism an important element of the Buddhist tradition is thereby distorted. From the time of Tsongkapa’s chief disciples, Gyaltsab and Ketrub, the orthodox Gelugpa approach has been to actively explain away any passages Introduction to the Rangtong-Shentong Distinction 17 in the Buddhist scriptures suggestive of the Shentong view.

In this way it should be possible at some point to work back from present day interpretations, using them as models for understanding earlier texts. Obviously, in contrast to the process of following a living tradition, such work is highly speculative. In this present work, we shall see how different commentators have used ambiguities in the original Sanskrit and Tibetan to support their own particular doctrinal message. 2 The Rangtong-Shentong Distinction Exact equivalents of the terms self-emptiness, rangtong (rang stong)— not to be confused with svabhavasunyata [appendix 2]— and emptiness-of-other, Shentong (gZhan stong) are not found in any known Indian source.

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