Ebook Ornament Of Reason: The Great Commentary To Nagarjuna's Root Of The Middle Way
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Ornament Of Reason: The Great Commentary To Nagarjuna's Root Of The Middle Way
Ebook Ornament Of Reason: The Great Commentary To Nagarjuna's Root Of The Middle Way
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Review
"I am pleased to know that great care has been taken in preparing this translation along with the early Tibetan commentator Mabja Jangchub Tsondru's explanation of the Root of the Middle Way. I have no doubt that readers interested in the development of the Madhyamika view will derive great benefit from this work"—H.H. the Dalai Lama "Because of its clarity and profundity, Mabja's Ornament of Reason is considered one of the greatest Tibetan commentaries on the Root of the Middle Way, Nagarjuna's most important work. Thomas Doctor's complete translation of the Ornament is truly masterful. Written in straightforward English, free from jargon and neologism, Doctor's work is a model for the translation of a Tibetan philosophical classic. Lucid, accessible, and yet utterly true to the original, it sets the standard for any philosophical translation undertaken in the future. No one who is serious about understanding Madhyamaka can afford to overlook this book."—José Ignacio Cabezón, XIV Dalai Lama Professor, UC Santa Barbara "Mabja's Ornament of Reason is one of the most important Tibetan commentaries on Nagarjuna's Root of the Middle Way. It is an original work that offers interpretations of Madhyamaka philosophy that cannot be ignored by those who are intent on studying seriously this tradition. Thomas Doctor's masterful translation, which is as accurate as it is readable, makes an extremely valuable contribution by making available the important insights that this work offers—insights that will help the readers to understand Nagarjuna's original text at the same time that it will illuminate important philosophical problems. A must read for all those who think that the Madhyamaka philosophy is an important tradition deserving of sustained philosophical attention."—Georges B.J. Dreyfus, Professor of Religion, Williams College
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About the Author
Mabja Jangchub Tsöndrü, active in the twelfth century, was among the first Tibetans to rely on the works of the Indian master Candrakirti—and his account of the Middle Way exercised a deep and lasting influence on the development of Madhyamaka philosophy in all four schools of Buddhism in Tibet.
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Product details
Hardcover: 612 pages
Publisher: Snow Lion (April 16, 2011)
Language: English
ISBN-10: 9781559393683
ISBN-13: 978-1559393683
ASIN: 1559393688
Product Dimensions:
6.3 x 1.5 x 9.2 inches
Shipping Weight: 2.1 pounds (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
6 customer reviews
Amazon Best Sellers Rank:
#1,174,988 in Books (See Top 100 in Books)
Of the commentaries I've read of Nagarjuna's masterpiece in the last several years, Mabja's commentary is probably the most useful overall for understanding the treatise in its own terms, with Jay Garfield's modern commentary in his "Fundamental Wisdom of the Middle Way" a close second.The works I have read carefully include Sprung's translation of Chandrakirti's commentary "Clear Words," Garfield's aforementioned commentary, Stephen Batchelor's close, literal translation of the root text, Batchelor's liberal interpretation of the text in "Verses from the Center," and the superb translation of Tsong Khapa's "Ocean of Reasoning" by Jay Garfield and Geshe Ngawang Samten.For me, two considerations make Mabja's commentary stand apart: first, he gives a very clear sense of how Nagarjuna's argument progresses and builds over the work, proceeding systematically in analyzing a number of possible counter-positions to his own thesis that all phenomena arise dependently, and are therefore empty of intrinsic nature. Second, unlike Tsong Khapa's prolix commentary, he sticks very close to the root text itself, as a whole. While Tsong Khapa's primary concern is interpreting Nagarjuna as the basis for a far more elaborate Madhyamaka system elaborated by his subsequent interpreters, such as Buddhapalita and Chandrakirti, Mabja's commentary, while benefiting from those commentators, is principally concerned with analyzing each verse to clarify what exactly is being said in any given line - what the argument is, and who, if anyone, the likely target of refutation is. For as this commentary makes clear, many of the views that Nagarjuna analyzes and refutes are positions held by various Indian Buddhist and non-Buddhist schools.For me personally, no individual commentary has been sufficient to understand every verse of the cryptic root text, and at times I've had to consult two, three, or even four commentaries to understand what was being said on a basic level. And I must say, I think sometimes Mabja gets a few things rather wrong. Generally where he differs from Tsong Khapa, I find Tsong Khapa to make the more persuasive and coherent reading.This commentary is exceedingly well translated into readable English, but I would be remiss if I did not point out some fairly serious deficits of this edition. First it includes no useful information about the author, Mabja Jangchub Tsöndru, who goes virtually unmentioned in the existing English-language scholarship on Indo-Tibetan Madhyamaka, with the exception of a handful of scholarly articles. They mention almost nothing in the introduction of his context, lineage, life, teachers, or the subsequent reception of his work. I gather he was an early writer in the Sakya lineage, and he appears to be well known within the Tibetan tradition itself - Jose Cabezon and Georges Dreyfus offer effusive praise of the commentary in their cover blurbs, and the Kunu Lama is reported to have called this the best Nagarjuna commentary there is due to its clarity.A second glaring omission is the absence of a Sanskrit or Tibetan glossary, and the complete absence of parenthetical references to technical terms on their occurrence. There are a variety of obscure technical terms or names of Buddhist schools where the reader is left guessing what the Tibetan or Sanskrit could be, because of this rather gross omission. Instead, the book includes a strange appendix including a kind of flow chart of the arguments made in each chapter, which I find entirely useless. I would have far preferred a three-page glossary.Third, and related to the above, there are no footnotes or endnotes whatsoever. Mabja's commentary is indeed quite clear, but there are nonetheless very technical analyses of logical arguments, forms of negation, and such which would have benefitted greatly from a two-sentence gloss.These are the basic tools of translation, and their absence is baffling. I can only hope that someone at the Dharmachakra Translation Committee reads this book and rethinks their editorial policy - the failure to include these resources really harms this otherwise-outstanding work.I highly recommend this book to people interested in wrestling with the Fundamental Treatise - I consider it to be the greatest work of religious philosophy I have yet encountered in the whole of our human heritage.Update: a bit more on MabjaBefore writing this review I checked a number of major sources on Tibetan Madhyamaka looking for more information on Mabja and was unable to find anything besides a citation to an article by Paul Williams published in the Journal of Indian Philosophy. However, I just stumbled across a useful reference to Mabja in a translation of the Sakya master Gorampa's polemical work "Distinguishing the Views" translated by Jose Cabezon and Geshe Lobsang Dargay as "Freedom from Extremes."In this work, Gorampa identifies three positions with respect to Madhyamaka in Tibet - one epitomized by the Jonangpa yogi Dolpopa, which Gorampa considers to be an eternalist perspective; another represented by Tsong Khapa, which Gorampa considers to be a nihilist perspective; and a correct approach which avoids both extremes, which he identifies with several Tibetan scholars, including Mabja.In Gorampa's view, this correct interpretation of Madhyamaka rejects all possible positions with respect to existence, and thus is the only view that accepts the full implications of the tetralemma, which rejects existence, non-existence, both, and neither. According to this reading, Dolpopa errs in asserting the true establishment of ultimate truth, while Tsong Khapa errs by rejecting true establishment altogether.Leaving aside a critique of this reading of Tsong Khapa, which I consider a gross caricature, it still gives us useful signal on how Mabja was situated among Tibetan positions by at least one important Sakya author.In a valuable footnote, Cabezon and Dargay review some biographical problems and discrepancies in Tibetan and European scholarly sources on Mabja and conclude it is very difficult to say much about him at all. The few fragmentary references he has turned up seem to conflate or confuse different figures with similar names.This one footnote tells the reader far more about Mabja than anything found in "Ornament of Reason." In my view, this is a very serious omission.
Having bought and read many of Nagarjuna's translations with and without the obligatory Commentaries on It... I was really in no need to get another. Even at a great price. I also did not know of the the Acharya, Mabja Jangchub Tsöndrü. He is not gone over in any detail, to my dismay, in this book. The way this was written was to explain the main text with very little, if any elaboration, unlike some later Scholars. In great and very understandable detail. Usually, in many commentaries, there are tangents that are brought up as though they are The Original Intent of Nagarjuna, being nonsecular and nonsectarian, that is my opinion.There may be some of that here, yet it is as minimal as it is going to get in any Tibetan text.Even if you are quite versed in the Tibetan works ofTsongKhapa through Mipham, I think this will be a good addition.I really can not advise of another text for someone who has zeroexposure to this subject, This is pretty detailed, but if you arenot familiar with the dialectic etc.. it may be a bit daunting, asI think just about any other translation would be.It seems as though most of the Points made tend to get more convincing as the chapters progress..that is, Chapter 2, "Going and Coming" in all translations can seem to be a bit too much for the beginner who may, like me, be steeped in a Western mindset... keep moving on, It does get easier to digest the Point of View being expressed.If it gets difficult to see what is being said, just move on.At any rate, you get the original text explained so well and detailed, that there really is not much doubt as to what Madhymaka was. Even the opponents' views are articulated so clearly...which is rare.. you usually really have to have a good grasp of their arguments before hand, or it is unclear as to what They are proposing and opposing. I wish this would have come out 20 years ago. I think any one can grasp this text, with effort & desire. The text is Very smart without being egg headed. Lastly, very high quality as we have come to expect from Snow Lion. Very readable font.To get a better grasp on Mabja and the evolution of Madhymaka pleasesee "Resurrecting Candrakirti: Disputes in the Tibetan Creation of Prasangika (Studies in Indian and Tibetan Buddhism)Vose, Kevin A." It's selling at a good prices currently.
Definitely to be studied under a Teacher. In this text different philosophical standpoints are dismantled using the reasoning of the Middle Way. Without the guidance of a Master this book will be quite confusing.
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