| Summary: | The aim of this study is to survey the major philosophical
themes of Śāntirakṣita's <u>Madhyamakālaṃkāra</u>
(<u>MA1</u>). We have isolated these themes into five major issues according to the major
Tibetan commentary on this work, the <u>dBu-ma rgyan gyi rnam-bshad 'jam-dbyangs bla-ma
dgyes-pa'i zhal-lung</u> of Mi-pham rgya-mtsho (1846-1912).<p>
The <u>Introduction</u> surveys the history of the text and discusses some of the reasons
for its neglect among traditional and modern scholars, this being the first major study
and translation of the <u>MA1</u> in a Western language. The work is also set against the
general background of the development of the Madhyamaka tradition in Tibet. <p>
In the first chapter, the "methodology" of our study is outlined. We demonstrate the
relevance of modern hermeneutical theories, particularly those of Hans-Georg Gadamer, for
the concrete practice of text translation. The importance of the study of modern
philosophy is stressed as a means whereby the translator can come to terms with his
contemporary prejudices. Phenomenological philosophy is singled out as a tool for working
with the issues of the <u>MA1</u>.<p>
In the second chapter, the first two major issues are discussed,
<u>arthakriyātva</u> (causal efficacy as the distinguishing characteristic of
conventional reality) and <u>svasaṃvedana</u> (reflexive, non-referential awareness as the distinguishing characteristic of the mental). First, Mi-pham's introduction to these issues are translated, and then the appropriate sections of the <u>MA1</u> are likewise presented.<p>
The third chapter follows the same pattern in dealing with the third major issue,
Śāntarakṣita's integration of the Yogācāra tradition into his
Svātantrika-Madhyamaka philosophy. A long introduction is provided on the
relationship of the Yogācāra and Madhyamaka traditions, and their respective
approaches to perception are considered in the light of a phenomenology of perception.<p>
The fourth chapter focuses on the final two issues, which concern the specific
Svātantrika contribution of the division of the ultimate truth into
discursively-formulated and non-discursive aspects. Of special interest is Mi-pham's
extensive commentary on these, which is considered in the context of the controversies
Mi-pham was engaged in over interpretation of the Madhyamaka in the late 19th century. <p>
Four appendices are attached, including a translation of the
<u>Madhyamakālaṃkārakārikā</u> and Mi-pham's commentary on
<u>Bodhicaryāvatāra</u> IX, 2, which deals with the relationship of the Prāsangikas and the Svātantrikas.
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