Difference between revisions of "Yogācāra-Svatantrika-Mādhyamaka"
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| − | A [[Yogācāra]] and [[Mādhyamaka]] {{Wiki|synthesis}} was posited by [[Shantarakshita]] in the 8th century and may have been common at [[Nalanda University]] at that [[time]]. Like the [[Prāsaṅgika]], this [[view]] approaches [[ultimate truth]] through the [[prasaṅga]] method, yet when {{Wiki|speaking}} of [[Wikipedia:Convention (norm)|conventional]] [[reality]] they may make autonomous statements like the earlier [[Svātantrika]] and [[Yogācāra]] approaches. | + | A [[Yogācāra]] and [[Mādhyamaka]] {{Wiki|synthesis}} was posited by [[Shantarakshita]] in the 8th century and may have been common at [[Nalanda University]] at that [[time]]. |
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| + | Like the [[Prāsaṅgika]], this [[view]] approaches [[ultimate truth]] through the [[prasaṅga]] method, yet when {{Wiki|speaking}} of [[Wikipedia:Convention (norm)|conventional]] [[reality]] they may make autonomous statements like the earlier [[Svātantrika]] and [[Yogācāra]] approaches. | ||
This was different from the earlier [[Svatantrika]] in that the [[conventional truth]] was described in terms of the {{Wiki|theory}} of [[consciousness-only]] instead of the {{Wiki|tenets}} of [[Svatantrika]], though neither was used to analyze for [[ultimate truth]]. | This was different from the earlier [[Svatantrika]] in that the [[conventional truth]] was described in terms of the {{Wiki|theory}} of [[consciousness-only]] instead of the {{Wiki|tenets}} of [[Svatantrika]], though neither was used to analyze for [[ultimate truth]]. | ||
| − | For example, they may assert that all [[phenomena]] are nothing but the "play of [[mind]]" and hence [[empty]] of concrete existence—and that [[mind]] is in turn [[empty]] of [[defining characteristics]]. But in doing so, they're careful to point out that any such example would be an [[approximate ultimate]] and not the true [[Wikipedia:Absolute (philosophy)|ultimate]]. By making such autonomous statements, [[Yogācāra-Svatantrika-Madhyamaka]] is often mistaken as a [[Svātantrika]] or [[Yogācāra]] [[view]], even though a [[Prāsaṅgika]] approach was used in analysis. This [[view]] is thus a {{Wiki|synthesis}} of [[Madhyamaka]] and [[Yogācāra]]. | + | For example, they may assert that all [[phenomena]] are nothing but the "play of [[mind]]" and hence [[empty]] of concrete existence—and that [[mind]] is in turn [[empty]] of [[defining characteristics]]. |
| + | |||
| + | But in doing so, they're careful to point out that any such example would be an [[approximate ultimate]] and not the true [[Wikipedia:Absolute (philosophy)|ultimate]]. | ||
| + | |||
| + | By making such autonomous statements, [[Yogācāra-Svatantrika-Madhyamaka]] is often mistaken as a [[Svātantrika]] or [[Yogācāra]] [[view]], even though a [[Prāsaṅgika]] approach was used in analysis. | ||
| + | |||
| + | This [[view]] is thus a {{Wiki|synthesis}} of [[Madhyamaka]] and [[Yogācāra]]. | ||
{{W}} | {{W}} | ||
[[Category:Buddhist Philosophy]] | [[Category:Buddhist Philosophy]] | ||
Latest revision as of 22:46, 16 March 2015
A Yogācāra and Mādhyamaka synthesis was posited by Shantarakshita in the 8th century and may have been common at Nalanda University at that time.
Like the Prāsaṅgika, this view approaches ultimate truth through the prasaṅga method, yet when speaking of conventional reality they may make autonomous statements like the earlier Svātantrika and Yogācāra approaches.
This was different from the earlier Svatantrika in that the conventional truth was described in terms of the theory of consciousness-only instead of the tenets of Svatantrika, though neither was used to analyze for ultimate truth.
For example, they may assert that all phenomena are nothing but the "play of mind" and hence empty of concrete existence—and that mind is in turn empty of defining characteristics.
But in doing so, they're careful to point out that any such example would be an approximate ultimate and not the true ultimate.
By making such autonomous statements, Yogācāra-Svatantrika-Madhyamaka is often mistaken as a Svātantrika or Yogācāra view, even though a Prāsaṅgika approach was used in analysis.
This view is thus a synthesis of Madhyamaka and Yogācāra.
