{"id":217,"date":"2022-09-24T04:22:53","date_gmt":"2022-09-24T04:22:53","guid":{"rendered":"https:\/\/maitripa.org\/library\/?page_id=217"},"modified":"2023-11-14T00:36:23","modified_gmt":"2023-11-14T00:36:23","slug":"madhyamaka-contemporary-academic-scholarship","status":"publish","type":"page","link":"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/madhyamaka-contemporary-academic-scholarship\/","title":{"rendered":"Madhyamaka Contemporary Academic Scholarship"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:104%;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-1\"><blockquote>\n<p>\u201cI find it fascinating, what the Tibetans did with Buddhism. I think it is utterly remarkable, and also admirable.&nbsp;It\u2019s not purely historical. Although they were the world\u2019s first Indologists, as I once wrote, a slight exaggeration in the least.&nbsp;<\/p>\n<p>They completely absorbed Indian texts. For instance, there is Tsongkhapa, who never went to India, others did, of course, but he never went, yet he has a view for understanding the problems of the Madhyamaka, but from his time. In other words, a much more advanced form of Madhyamaka that was actually attested, explicitly in India. It\u2019s potentially, I think, in N\u0101g\u0101rjuna, and even in Chandrak\u012brti, but above all in N\u0101g\u0101rjuna. I feel, in a way, he was very faithful to N\u0101g\u0101rjuna\u2026.\u201d -David Seyfort Ruegg, from&nbsp;Oral History of Tibetan Studies. 2021. \u201cAn Interview with David Seyfort Ruegg.\u201d December 2. (<a href=\"https:\/\/oralhistory.iats.info\/interviews\/david-seyfort-ruegg\/\">oralhistory.iats.info<\/a>)<\/p>\n<\/blockquote>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:104%;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-2\"><h3>Papers by Topic&nbsp;<\/h3>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-3\"><p><strong>Buddhism and Truth&nbsp;<\/strong><\/p>\n<p>Cabez\u00f3n, Jos\u00e9 Ignacio. 1981. \u201cThe Concepts of Truth and Meaning in the Buddhist Scriptures.\u201d <em>Journal of the International Association of Buddhist Studies<\/em>, 4 (1): 7-23. <a href=\"https:\/\/journals.ub.uni-heidelberg.de\/index.php\/jiabs\/article\/view\/8532\/2439\">JIABS<\/a><\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-3 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-4\"><p><strong>Collective Volumes on Contemporary Scholarship on Madhyamaka&nbsp;&nbsp;<\/strong><\/p>\n<p>Cowherds (Authors). 2011. <em>Moonshadows: Conventional Truth in Buddhist Philosophy<\/em>. Oxford University Press. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8318893\">JABL<\/a><\/p>\n<p>Dreyfus, Georges B. J., and Sara L. McClintock. 2014. <em>The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?<\/em> Wisdom. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8306491\">JABL<\/a><\/p>\n<p>Ruegg David Seyfort. 2010. <em>The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka<\/em>. Wisdom. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8315503\">JABL<\/a><\/p>\n<p>Yakherds. 2021. <em>Knowing Illusion: Bringing a Tibetan Debate into Contemporary Discourse<\/em>. Oxford University Press. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=14145357\">JABL<\/a><\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-4 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-5\"><p><strong>Madhyamaka and Yogacara<\/strong><\/p>\n<p>Garfield, Jay L, and Jan Westerhoff. 2015. <em>Madhyamaka and YogYoga\u0304ca\u0304ra: Allies or Rivals?<\/em> Oxford University Press. <a href=\"https:\/\/archive.org\/details\/madhyamakaandyogacaraalliesorrivalsjaygarfieldl.janwesterhoffarticles_823_J\">archive.org<\/a><\/p>\n<p>Nagao, Gadjin, and Leslie S Kawamura. 1991. <em>Ma\u0304dhyamika and Yoga\u0304ca\u0304ra: A Study of Maha\u0304ya\u0304na Philosophies: Collected Papers of G.M. Nagao<\/em>. State Univ. of New York Press. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8310817\">JABL<\/a><\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-5 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-6\"><p><strong>Madhyamaka in Gelug&nbsp;&nbsp;&nbsp;<\/strong><\/p>\n<p>Hopkins, Jeffery. 1989. \u201cA Tibetan Delineation of Different Views of Emptiness in the Indian Middle Way School.\u201d <em>The Tibet Journal<\/em>, 14 (1): 10\u201343. <a href=\"http:\/\/www.jstor.org\/stable\/43300305\">JSTOR<\/a><\/p>\n<p>Lopez, Donald S. 1989. \u201cOn the Relationships of Emptiness and Dependent Arising: Some dGe-lugs-pa Views.\u201d <em>The Tibet Journal<\/em>, 14 (1): 44\u201369. <a href=\"http:\/\/www.jstor.org\/stable\/43300306\">JSTOR<\/a><\/p>\n<p>Williams, Paul. 1989. \u201cIntroduction &#8211; Some Random Reflections on the Study of Tibetan Madhyamaka.\u201d <em>The Tibet Journal<\/em>, 14 (1): 1\u20139. <a href=\"http:\/\/www.jstor.org\/stable\/43300304\">JSTOR<\/a><\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-6 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-7\"><p><strong>Prasangika Madhyamaka&nbsp;<\/strong><\/p>\n<p>Ames, William L. 1982. \u201cThe Notion of \u2018Svabh\u0101va\u2019 in the Thought of Candrak\u012brti.\u201d Journal of Indian Philosophy, 10 (2): 161\u201377. <a href=\"http:\/\/www.jstor.org\/stable\/23445386\">JSTOR<\/a><\/p>\n<p>Ames, William L. 1986. \u201cBuddhap\u0101lita\u2019s Exposition of the Madhyamaka.\u201d <em>Journal of Indian Philosophy<\/em>, 14 (4): 313\u201348. <a href=\"http:\/\/www.jstor.org\/stable\/23445490\">JSTOR<\/a>&nbsp;&nbsp;<\/p>\n<p>Garfield, Jay L. 1994. \u201cDependent Arising and the Emptiness of Emptiness: Why Did Na\u0304ga\u0304rjuna&nbsp; Start with Causation?\u201d <em>Philosophy East and West,<\/em> 44 (2): 219. <a href=\"https:\/\/doi.org\/10.2307\/1399593\">JSTOR<\/a><\/p>\n<p>Lopez, Donald S. 1988. \u201cDo \u2018\u015ar\u0101vakas\u2019 Understand Emptiness?\u201d <em>Journal of Indian Philosophy<\/em>, 16 (1): 65\u2013105. (<a href=\"http:\/\/www.jstor.org\/stable\/23445545\">JSTOR<\/a>)<\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-7 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-8\"><p><strong>Svatantrika Madhyamaka&nbsp;<\/strong><\/p>\n<p>Tillemans, Tom. 2004. \u201cWhat are Madhyamikas Refuting? Santaraksita, Kamalasila et alii on Superimpositions (samaropa).\u201d In <em>Three Mountains and Seven Rivers: Prof. Musashi Tachikawa&#8217;s Felicitation Volume<\/em>, edited by Shoun Hino, Toshihiro Wada (ed. T. Wada). <a href=\"https:\/\/www.academia.edu\/4148035\/What_are_Madhyamikas_Refuting_Santaraksita_Kamalasila_et_alii_on_Superimpositions_samaropa_\">academia.edu<\/a><\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-8 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-9\"><p><strong>Tsong-kha-pa and Madhyamaka&nbsp;<\/strong><\/p>\n<p>Hopkins, Jeffrey. 1992. \u201cA Tibetan Contribution on the Question of Mind-only in the Early Yogic Practice School.\u201d <em>Journal of Indian Philosophy<\/em>, 20, no. 3: 275\u2013343. <a href=\"http:\/\/www.jstor.org\/stable\/23445993\">JSTOR<\/a><\/p>\n<p>Thupten Jinpa. 1998. \u201cDelineating Reason\u2019s Scope for Negation Tsongkhapa\u2019s Contribution to Madhyamaka\u2019s Dialectical Method.\u201d <em>Journal of Indian Philosophy<\/em>, 26, no. 4: 275\u2013308. <a href=\"http:\/\/www.jstor.org\/stable\/23493432\">JSTOR<\/a><\/p>\n<p>Thupten Jinpa. 1999. \u201cTsongkhapa\u2019s Qualms about Early Tibetan Interpretations of Madhyamaka Philosophy.\u201d <em>The Tibet Journal<\/em>, 24, no. 2: 3\u201328. (<a href=\"http:\/\/www.jstor.org\/stable\/43302410\">JSTOR<\/a>)<\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-9 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-10\"><h3>Noted Scholars in Madhyamaka Philosophy&nbsp;&nbsp;<\/h3>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-10 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-11\"><p><strong>Bstan-\u02bcdzin-rgya-mtsho, Dalai Lama XIV<\/strong><\/p>\n<ul>\n<li>Bstan-\u02bcdzin-rgya-mtsho, Dalai Lama XIV, and Thupten Jinpa. 2005. <em>Essence of the Heart Sutra: The Dalai Lama\u2019s Heart of Wisdom Teachings<\/em>. Wisdom Publications. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8306863\">JABL<\/a> (commentary on the Heart Sutra)<\/li>\n<li>\u2014\u2014\u2014. 2009. <em>The Middle Way: Faith Grounded in Reason<\/em>. Wisdom Publications. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8314279\">JABL<\/a> (commentary to Mulamadhymakakarika chapters 18, 24, &amp; 26)<\/li>\n<li>\u2014\u2014\u2014. 2012. <em>Practicing Wisdom: The Perfection of Shantideva\u2019s Bodhisattva Way<\/em>. Wisdom Publications. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8309551\">JABL<\/a> (commentary on the Wisdom chapter (ch. 9) of Shantideva\u2019s Way of the Bodhisattva)<\/li>\n<li>Bstan-\u02bcdzin-rgya-mtsho, Dalai Lama XIV, Thupten Jinpa, Rebecca McClen Novick, and Nicholas Ribush. 2002. <em>Illuminating the Path to Enlightenment.<\/em> Thubten Dhargye Ling Publications. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=8306893\">JABL<\/a> <a href=\"https:\/\/archive.org\/details\/illuminatingpath00bsta\">archive.org<\/a> (commentary on At\u012b\u015ba&#8217;s <em>Lamp for the Path to Enlightenment<\/em> and Tsong-kha-pa&#8217;s Lines of Experience)<\/li>\n<\/ul>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-11 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-12\"><p><strong>David Seyfort Ruegg<\/strong><\/p>\n<ul>\n<li>Oral History of Tibetan Studies. 2021. \u201cAn Interview with David Seyfort Ruegg.\u201d <a href=\"https:\/\/oralhistory.iats.info\/interviews\/david-seyfort-ruegg\/\">oralhistory.iats.info<\/a><\/li>\n<li>Ruegg, David Seyfort. [n.d.] \u201cComplete bibliography of David Seyfort Ruegg with Curriculum Vitae.\u201d <a href=\"https:\/\/www.academia.edu\/33619013\/David_Seyfort_Ruegg_Bibliography\">academia.edu<\/a><\/li>\n<\/ul>\n<p><strong>Tom Tillemans<\/strong><\/p>\n<ul>\n<li>Oral History of Tibetan Studies. 2021. \u201cAn interview with Tom Tillemans.\u201d <a href=\"https:\/\/oralhistory.iats.info\/interviews\/tom-tillemans\/\">oralhistory.iats.info<\/a><\/li>\n<\/ul>\n<p><strong>Jan Westerhoff<\/strong><\/p>\n<ul>\n<li>Westerhoff, Jan. 2018. <em>The Golden Age of Indian Buddhist Philosophy<\/em>. Oxford University Press. <a href=\"https:\/\/maitripa.populiweb.com\/library\/resource.php?resourceID=14145366\">JABL<\/a><\/li>\n<\/ul>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-12 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-13\"><p>William Ames &#8212; Kamaleswar Bhattacharya &#8212; James A. Blumenthal &#8212; Jos\u00e9 Ignacio Cabez\u00f3n &#8212; Louis de la Vall\u00e9e-Poussi &#8212; Georges Dreyfus &#8212; Malcolm Eckel &#8212; Jay Garfield &#8212; C.W. Huntington &#8212; Roger Jackson &#8212; Thupten Jinpa &#8212; Karen Lang &#8212; Donald Lopez &#8212; William Magee &#8212; Anne MacDonald &#8212; Sara McClintock &#8212; T.R.V Murti &#8212; Guy Newland &#8212; Claus Oetke &#8212; Graham Priest &#8212; Mark Siderits&nbsp; &#8212; Gareth Sparham &#8212; Robert Thurman &#8212; Sonam Thakchoe &#8212; Jan Westerhoff &#8212; Paul Williams<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-3 fusion-flex-container has-pattern-background has-mask-background nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-background-color:#f1f1f1;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:104%;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-13 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-14\"><hr>\n<h5><span style=\"color: #000000\">Madhyamaka Resources Quick Links<\/span><\/h5>\n<h5 style=\"text-align: center\"><a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/\" target=\"_blank\" rel=\"noopener\">Madhyamaka Home Page<\/a>&nbsp;&nbsp; |&nbsp;&nbsp; <a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/madhyamaka-overview\/\" target=\"_blank\" rel=\"noopener\">Madhyamaka Overview<\/a> &nbsp;&nbsp;|&nbsp;&nbsp;<a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/tsong-kha-pas-life-works\/\" target=\"_blank\" rel=\"noopener\"> Tsong-kha-pa\u2019s Life &amp; Works<\/a>&nbsp;&nbsp; |&nbsp;&nbsp; <a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/nalanda-masters\/\" target=\"_blank\" rel=\"noopener\">Nalanda Masters<\/a>&nbsp;&nbsp; |&nbsp;&nbsp; <a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/source-treatises-of-madhyamaka\/\" target=\"_blank\" rel=\"noopener\">Indian Madhyamaka Treatises<\/a>&nbsp;&nbsp; |&nbsp;&nbsp;<a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/hermenutics-sutra-sources-for-madhyamaka\/\" target=\"_blank\" rel=\"noopener\"> Sutra Sources <\/a>&nbsp;&nbsp;|&nbsp;&nbsp; <a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/madhyamaka-contemporary-academic-scholarship\/\" target=\"_blank\" rel=\"noopener\">Contemporary Academic Scholarship&nbsp;<\/a> |&nbsp;&nbsp; <a href=\"https:\/\/maitripa.org\/library\/subject-guides\/madhyamaka\/madhyamaka-media-resources\/\" target=\"_blank\" rel=\"noopener\">Media Resources<\/a><\/h5>\n<\/div><\/div><\/div><\/div><\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":198,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"ngg_post_thumbnail":0,"footnotes":""},"class_list":["post-217","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/pages\/217","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/comments?post=217"}],"version-history":[{"count":6,"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/pages\/217\/revisions"}],"predecessor-version":[{"id":1702,"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/pages\/217\/revisions\/1702"}],"up":[{"embeddable":true,"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/pages\/198"}],"wp:attachment":[{"href":"https:\/\/maitripa.org\/library\/wp-json\/wp\/v2\/media?parent=217"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}