Relevant bibliographies by topics / Madhyamaka

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Academic literature on the topic 'Madhyamaka'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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Journal articles on the topic "Madhyamaka"

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Lepekhov, Sergey. "THE CONCEPTION OF ILLUSIONARY EXISTENCE IN THE «RATNA-GUNA-SAMCAYA-GĀTHĀ»." Culture of Central Asia: written sources 13 (December 16, 2020): 3–31. http://dx.doi.org/10.30792/2304-1838-2020-13-3-31.

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The main subject of this paper are the possible ways of forming the concept of illusion (māyopamavada) in the philosophy of Madhyamaka. A special place in this process is occupied by the early prajñāpāramitā sutras. One of the objects of research is the prajñāpāramitā Sutra “Ratna-guna-samcaya-gāthā” (“Prajñāpāramitā in Verses about the Accumulation of Precious Qualities”). Due to the Prajñāpāramitā texts, the Buddhist idea of the illusionary existence became an essential part of the far Eastern culture and art. On the example of “Ratna-guna-samcaya-gāthā”, we can see the dynamics of the concept of “illusory world” how it was formed in the Prajñāpāramitā texts. As an example of further development of the concept and its application to the philosophical ideas of Madhyamaka, are used individual texts of Nāgārjuna (“Ratnāvalī”, “Yuktiṣāṣṭika”, “Lokātīta-stava”). Some variants of the issues of reference and designation (namely, the need to correlate the reference, denotate and designate with the object, and in turn, with the localization of the intensional, i.e., the meaning of the concept and the extensional one) are compared as in modern logic and the solutions, proposed by madhyamikas. The new approach to the study of Madhyamaka as a “philosophy of language” suggests very promising opportunities for study of both logical and philosophical heritage of Nāgārjuna and its connection with the entire previous prajñāpāramitā tradition. The Appendix contains a translation of the seven final chapters (XXVI–XXXII) of “Ratna-guna-samcaya-gāthā” from Sanskrit and Tibetan into Russian.
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Vose, Kevin. "Absence and Elimination: Madhyamaka Interpretation in the Formation of Scholastic Traditions in Tibet." Journal of South Asian Intellectual History 3, no. 2 (December 9, 2021): 148–84. http://dx.doi.org/10.1163/25425552-12340026.

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Abstract This paper examines early Tibetan authors’ treatment of “elimination” (viccheda/vyavaccheda), in order to trace competing lines of Madhyamaka exegesis. I compare Gyamarwa’s (rgya dmar ba byang chub grags; twelfth century) treatment of this topic in his Analysis of the Essence of Madhyamaka with that of his teacher Gangpa Sheu (gangs pa she’u) and four early Tibetan Prāsaṅgika authors. I conclude that Gyamarwa knew of Candrakīrti’s Madhyamaka from Atiśa’s followers, but prioritized utilizing Śāntideva’s and Jñānagarbha’s views to support his Madhyamaka position. I reflect further on the nature of “tradition” in early Tibetan scholasticism, focusing on Sangpu Neutok (gsang phu ne’u thog) Monastery.
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Williams, Paul. "Tsong Khapa's Speech of Gold." Bulletin of the School of Oriental and African Studies 49, no. 2 (June 1986): 299–303. http://dx.doi.org/10.1017/s0041977x00024186.

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The greatness of Tsong Khapa as a Mādhyamika philosopher lay in his daring originality (which, to the chagrin of his opponents, he traced to a revelation from Mañjuśrī, the bodhisattva of wisdom) and his stress on human reason as an integral factor in the path to enlightenment, a stress which made him value above all a form of Madhyamaka which was systematically coherent. Tsong Khapa's interpretation of Madhyamaka ranges across the entire Madhyamaka corpus, organizes, clarifies obscurities and, above all,makes sense(which is not the same thing as saying that it is true). Madhyamaka thought can be difficult, and in the hands of a scholastic thinker whose temperament and outlook was akin, I suspect, to Aquinas, so Madhyamaka thought becomes extremely difficult. Tsong Khapa moulded Tibetan into a language of considerable philosophical subtlety and sophistication. His writings are renowned for their difficulty among Tibetans, and they are despairingly difficult to translate.
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Santina, Peter Della. "The Madhyamaka philosophy." Journal of Indian Philosophy 15, no. 2 (June 1987): 173–85. http://dx.doi.org/10.1007/bf00159719.

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Hugon, Pascale. "Wonders in margine—Mapping the Madhyamaka Network of Gyamarwa Jangchupdrak." Journal of South Asian Intellectual History 3, no. 2 (December 9, 2021): 123–47. http://dx.doi.org/10.1163/25425552-12340025.

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Abstract The twelfth-century Tibetan scholar Gyamarwa Jangchupdrak (rgya dmar ba byang chub grags) is an important link in the Madhyamaka tradition that stemmed from Ngok Loden Shérap (rngog blo ldan shes rab, 1059–1109). His recently recovered Analysis of the Essence of Madhyamaka offers significant insight into the diverse positions of numerous scholars who took part in the discussion before and around his time, but who are only identified in interlinear notes. In this paper I discuss the identity of these thinkers and the contribution of this text-cum-marginalia to the mapping of early Tibetan Madhyamaka scholars and ideas.
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Powers, John. "The Disputed Middle Ground: Tibetan Mādhyamikas on How to Interpret Nāgārjuna and Candrakīrti." Religions 12, no. 11 (November 11, 2021): 991. http://dx.doi.org/10.3390/rel12110991.

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By the twelfth century, a broad consensus had developed among Tibetan Buddhists: The Middle Way School (Madhyamaka) of Nāgārjuna (c. 2nd century), as interpreted by Candrakīrti (c. 600–650), would be normative in Tibet. However, Tibetans had inherited various trajectories of commentary on Madhyamaka, and schools of thought developed, each with a particular reading. This article will examine some of the major competing philosophical stances, focusing on three figures who represent particularly compelling interpretations, but whose understandings of Madhyamaka are profoundly divergent: Daktsang Sherap Rinchen (1405–1477), Wangchuk Dorjé, the 9th Karmapa (1556–1603), and Purchok Ngawang Jampa (1682–1762). The former two contend that Nāgārjuna’s statement “I have no thesis” (nāsti ca mama pratijñā) means exactly what it says, while the latter advocates what could be termed an “anthropological” approach: Mādhyamikas, when speaking as Mādhyamikas, only report what “the world” says, without taking any stance of their own; but their understanding of Buddhism is based on insight gained through intensive meditation training. This article will focus on how these three philosophers figure in the history of Tibetan Madhyamaka exegesis and how their respective readings of Indic texts incorporate elements of previous work while moving interpretation in new directions.
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MacKenzie, Matthew. "Ontological deflationism in Madhyamaka." Contemporary Buddhism 9, no. 2 (November 2008): 197–207. http://dx.doi.org/10.1080/14639940802574126.

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Dreyfus, Georges, and Jay L. Garfield. "The Madhyamaka Contribution to Skepticism." International Journal for the Study of Skepticism 12, no. 1 (December 23, 2021): 4–26. http://dx.doi.org/10.1163/22105700-bja10030.

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Abstract This paper examines the work of Nāgārjuna as interpreted by later Madhyamaka tradition, including the Tibetan Buddhist Tsongkhapa (1357–1419). It situates Madhyamaka skepticism in the context of Buddhist philosophy, Indian philosophy more generally, and Western equivalents. Find it broadly akin to Pyrrhonism, it argues that Madhyamaka skepticism still differs from its Greek equivalents in fundamental methodologies. Focusing on key hermeneutical principles like the two truths and those motivating the Svātantrika/Prāsaṅgika schism (i.e., whether followers of Nāgārjuna should offer positive arguments or should proceed on a purely “negative” basis), it argues that the Svātantrika commitment to mere conventional practice is robust and allows for a skepticism consistent with the scientific practices we must take seriously in the modern world. These findings are put forth as an illustration of what the Western tradition might gain by better understanding of non-Western philosophy.
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Jakubczak, Krzysztof. "Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 71–96. http://dx.doi.org/10.24917/20841043.7.1.4.

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Seeing of emptiness and mystical experience — the case of Madhyamaka: The problem of Buddhist religiosity is one of the most classic problems of Buddhist studies. A particular version of this issue is the search for mystical experience in Buddhism. This is due to the conviction that mystical experience is the essence of religious experience itself. The discovery of such an alleged experience fuels comparative speculations between Buddhism and the philosophical and religious traditions of the Mediterranean area. Madhyamaka is the Buddhist tradition which many researchers saw as the fulfillment of such mystical aspirations in Buddhism. In this paper I specify the standard parameters of mystical experience (non‑conceptuality, ineffability, paradoxicality, silence, oneness, fullness) and I conclude that they either cannot be applied to Madhyamaka or that the application is only illusory.
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Vetluzhskaya, Lidia Leonidovna. "The nature of Buddha and the Middle Way concept in teaching of the School of Chinese Buddhism San-Lun." Философия и культура, no. 5 (May 2021): 28–34. http://dx.doi.org/10.7256/2454-0757.2021.5.36209.

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  This article explores the philosophical system of the School of Chinese Buddhism San-Lun, as well as continuity of traditions of the Indian School Madhyamaka (one of the two schools of Mahayana along with Yogachara) in China. The teaching of San-Lun is based on the doctrines of Sunyavada and declaration of the principle of the middle way. The founder of San-Lun School in China monk Chi-tsang not only developed the concept of two truths, but also advanced the theories of three and four types of the two truths. The object of this research is the soteriological concept of the Middle Way through the prism of Buddha, which represents the peculiarity of the philosophical system of San-Lun in the context of Chinese Buddhism. San-Lun is the Chinese version of Madhyamaka School of Indian Buddhism. In the history of establishment of the trend Mahayana – Madhyamaka – in China it was of crucial importance to fill the gaps in translations from Sanskrit to Chinese language. The key role in this process played the prominent translator Kumārajīva, who translated the texts that have become fundamental for this school, and thus, created the theoretical framework for the Chinese scholars to study the teaching of Madhyamaka. The article examines the core philosophical concept of San-Lun: the doctrine of two truths and the concept of “eight negations”. Analysis is conducted on the concept of the nature of Buddha in San-Lun teaching, which demonstrates the introduction of the new understanding of Madhyamaka and determines the degree of scientific novelty.  
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Dissertations / Theses on the topic "Madhyamaka"

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Tormen, Francesco. "Ontologia Gelug-pa. Una lettura tibetana della filosofia Madhyamaka." Doctoral thesis, Università degli studi di Padova, 2015. http://hdl.handle.net/11577/3424108.

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The research I conducted examines the peculiar interpretation of Madhyamaka thinking advocated by the Gelug-pa School of Tibetan Buddhism, i.e. Vajrayāna. Its initiator, Dzong-ka-ba Lo-sang-drak-ba (1357-1419), is doubtless the most studied, celebrated and even criticized thinker of the entire history of Tibetan philosophy: his original way of taking over Indian Buddhism in his survey soon goaded other scholars to set up a refined scholastic tradition, whose influence is nowadays still detectable in Tibet. Dwelling upon his thought, the dissertation pursues a twofold aim: 1) to give an in-depth reading of Gelug-pa philosophy reckoned as an autonomous object of study; 2) to shape by that a new hermeneutical view of Madhyamaka that strongly departs from the most popular readings of it, whose limits are thus intended to be shown. The research touches on several topics, which address epistemological, logical, dialectical, and ethical issues. Its main interests though concern the distinctive ontology unfolded by Madhyamaka philosophy of the Gelug-pa School. More specifically, I tested the idea that all phenomena are “merely mental” and hence demonstrated that such phrase refers neither to a linguistic nor to an epistemological limitation–as it is presented in numbers of contemporary studies on Madhyamaka–; it deals instead with the ontological status of the phenomena. The research framework is conceived of to tally with the intrinsically dialectical nature of the Gelug-pa literature: it follows indeed the main points of the classical debate about the correct identification of the object of negation (the one through which the phenomena are thought to be “void”). Particularly, the first chapter tackles the critique raised by Dzong-ka-ba against the ‘nihilistic’ interpreters of Chandrakīrti. The second chapter handles the interpretation that he gives of Madhyamaka Svātantrika perspective. The third chapter is then dedicated to the way in which the ultimate investigation is steered in Madhyamaka Prāsaṅgika system, which is seen by Dzong-ka-ba as the peak of every philosophical prospect. In the light of the previous ones, the fourth and last chapter eventually deals with the peculiar traits of Gelug-pa traditional ontology. What ensues from the research is a broad revaluation of the ontological readings of Madhyamaka; at the same time though, it points out the need to avoid any substantialist interpretation of the ultimate reality: this would indeed nothing but express the mere phenomenological nature of whatever object of experience, whose existence does not transcend its mere appearing to the conscience.
La ricerca indaga la particolare interpretazione del pensiero Madhyamaka sostenuta dalla Scuola Gelug-pa del Buddhismo tibetano (Vajrayāna). Il suo capostipite Dzong-ka-ba Lo-sang-drak-ba (1357-1419) è senza dubbio il pensatore più studiato, celebrato e criticato della storia della filosofia tibetana: la sua assimilazione del pensiero buddhista indiano dà luogo ben presto ad una raffinata tradizione scolastica la cui influenza in Tibet si estende fino ai giorni nostri. Nell’analisi del suo pensiero la trattazione persegue un duplice obiettivo: 1) offrire una lettura approfondita della filosofia Gelug-pa considerata come un oggetto di studio autonomo; 2) mostrare con ciò stesso una prospettiva sulla Madhyamaka che si discosta considerevolmente dalle letture contemporanee più in voga, i cui limiti si intende in tal modo mettere in luce. L’indagine tocca svariate tematiche, di carattere epistemologico, logico, dialettico ed etico. I suoi interessi principali vertono tuttavia sulla particolare ontologia che caratterizza la filosofia Madhyamaka di Scuola Gelug-pa. In particolare è approfondita la tesi secondo cui tutti i fenomeni sono “meramente imputati dalla mente”, dimostrando che tale espressione non allude ad una limitazione di carattere linguistico o epistemologico – come vorrebbero molte letture contemporanee della Madhyamaka –, ma descrive invece lo statuto ontologico dei fenomeni. L’esposizione della ricerca intende restituire il carattere strutturalmente dialettico della letteratura Gelug-pa, ricostruendo gli snodi principali del dibattito classico sulla corretta misura dell’oggetto di negazione (ciò di cui i fenomeni sono ritenuti essere “vuoti”). In particolare, nel primo capitolo è presa in esame la critica mossa da Dzong-ka-ba agli interpreti ‘nichilisti’ di Chandrakīrti. Nel secondo capitolo viene invece analizzata la peculiare lettura che l’autore tibetano propone della posizione Madhyamaka Svātantrika. Il terzo capitolo è quindi dedicato al modo in cui l’analisi ultima è condotta all’interno del sistema Madhyamaka Prāsaṅgika, collocato da Dzong-ka-ba al vertice delle visioni filosofiche. Nel quarto ed ultimo capitolo vengono infine approfonditi, alla luce del percorso svolto, i contorni della peculiare ontologia sostenuta dalla tradizione Gelug-pa. L’esito dell’indagine conduce ad una rivalutazione delle letture ontologiche della Madhyamaka, ma al contempo segnala la necessità di evitare qualunque interpretazione sostanzialistica della realtà ultima: essa non fa altro che esprimere la natura meramente fenomenologica di qualsiasi oggetto di esperienza, la cui esistenza non trascende il suo mero apparire alla coscienza.
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Westerhoff, Jan Christoph. "Nāgārjuna's Madhyamaka : a philosophical investigation." Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/29362/.

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This dissertation constitutes a discussion of Nagarjuna's Madhyamaka as contained in his six main philosophical works. It presents a synoptic presentation of the main topics Nagarjuna investigates. Particular emphasis is put on an analysis of the philosophical content of Nagarjuna's Madhyamaka. Apart from discussing the soundness of Nagarjuna's arguments for particular conclusions I also want to examine to which extent Nagarjuna's philosophy forms a coherent philosophical system rather than a collection of individual ideas. The dissertation consists of four parts. In the first part (chapter 2) I discuss the central concept of Madhyamaka philosophy, the notion of svabhadva. This is a notion of considerable complexity; for the purposes of understanding Nagarjuna's arguments I argue that it is particularly important to distinguish two of its conceptual dimensions: an ontological and a cognitive one. The second part (chapters 3 and 4) discusses some properties of the form of Nagarjuna's arguments, properties which are, however, also intricately connected with their contents attempting to establish the Madhyamaka theory of emptiness. The two topics investigated are the place of negation in Nagarjuna's philosophical assertions and his use of the argumentative framework known as the catuskoti or tetralemma. An analysis of the background of these formal aspects is indispensable for an understanding of Nagarjuna's arguments presented in the following chapters. The third part (chapters 5 to 9) discusses Nagarjuna's arguments dealing with particular topics, such as causation, motion, the self, epistemology, and language. Here Nagarjuna sets out to establish the absence of svabhava in areas which are particularly central to our cognitive interaction with the world. He investigates both the world around us (for the examples of causation and motion), the subjective world (the self) as well as the way in which the two are connected (by our epistemic faculties and by language). The final fourth part (chapter 10) attempts to present a concise synoptic overview of Nagarjuna's conclusions described in the preceding chapters and sets out to evaluate them from a systematic point of view. I also discuss how these various conclusions form a coherent philosophical whole and attempt to evaluate some of them in the light of the contemporary philosophical discussion.
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Neale, Matthew James. "Madhyamaka and Pyrrhonism : doctrinal, linguistic and historical parallels and interactions between Madhyamaka Buddhism & Hellenic Pyrrhonism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:347ed882-f7ac-4098-908f-5bb391462a6c.

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There have been recent explosions of interest in two fields: Madhyamaka-Pyrrhonism parallels and Pyrrhonism itself, which seems to have been misunderstood and therefore neglected by the West for the same reasons and in the same ways that Madhyamaka traditionally has often been by the West and the East. Among these recent studies are several demonstrating that grounding in Madhyamaka, for example, reveals and illuminates the import and insights of Pyrrhonean arguments. Furthermore it has been suggested that of all European schools of philosophy Pyrrhonism is the one closest to Buddhism, and especially to Madhyamaka. Indeed Pyrrho is recorded to have studied with philosophers in Taxila, one of the first places where Madhyamaka later flourished, and the place where the founder of Madhyamaka, Nāgārjuna, may have received hitherto concealed texts which became the foundation for his school. In this dissertation I explore just how similar these two philosophical projects were. I systematically treat all the arguments in the Pyrrhonist redactor Sextus Empiricus’ Outlines of Pyrrhonism and Against Dogmatists and compare them to the most similar arguments available in the Madhyamaka treatises and related texts. On this basis, I ask whether the Pyrrhonists and the Buddhists would satisfy each other’s self-identifying criteria, or what characteristics would disqualify either or both in the other’s eyes. I also ask what questions arise from the linguistic and historical evidence for interactions between the Pyrrhonist school and the Madhyamaka school, and how sure we can be of the answers. Did Pyrrho learn Buddhism in Taxila? Was Nāgārjuna a Pyrrhonist? Finally I bring the insights of the living commentarial tradition of Madhyamaka to bear on current scholarly controversies in the field of Sextan Pyrrhonism, and apply the subtleties of interpretation of the latter which have developed in recent scholarship to Madhyamaka and its various difficulties of interpretation, to scrutinize each school under the illumination of the other. With this hopefully illuminated view, I address for example whether Sextus was consistent, whether living Pyrrhonism implies apraxia, whether Pyrrhonism is philosophy at all, and whether Madhyamaka is actually nihilism.
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Burton, David Francis. "Studies in early Indian Madhyamaka epistemology." Thesis, University of Bristol, 1998. http://hdl.handle.net/1983/9b9d119d-0d0f-4241-ad14-d39e65d9c74f.

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Nagashima, Jundo. "A study of the late Madhyamaka doxography." Thesis, University of Bristol, 2002. http://hdl.handle.net/1983/bdbe0308-340b-4ebc-9a5b-73c360818fb0.

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Harris, I. C. "The continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism." Thesis, Lancaster University, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372538.

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Harris, Ian Charles. "The continuity of madhyamaka and yogācāra in Indian Mahāyāna Buddhism /." Leiden ; New York ; København [etc.] : E. J. Brill, 1991. http://catalogue.bnf.fr/ark:/12148/cb36150124p.

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Viévard, Ludovic. "Vacuité (śūnyatā) et compassion (karunā) dans le bouddhisme de l'école Madhyamaka." Paris 4, 1998. http://www.theses.fr/1998PA040101.

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Le grand véhicule (mahayana) a développé une sotériologie nouvelle reposant à la fois sur l'idéal du bodhisattva caractérisé par la compassion (karuma) et sur la vacuité (sunyata). Cette dernière a fait l'objet de nombreux développements philosophiques et signe la particularité de l'école Madhyamika. Une interprétation instrumentale peut en rendre compte ; elle est l'instrument par lequel la dialectique progresse et réduit, via ses différents niveaux, les imaginations - facteurs subjectifs du samsara, barrant l'accès au nirvana. Cette dialectique absconse, voie directe vers la libération, contraste avec le modèle plus ouvert du bodhisattva. Oriente vers l'éveil, il fait vœu d'aider les êtres. Si sa carrière est bien codifiée, son principal moteur, la compassion, n'a été que peu commentée. On a donc suivi cette notion, son vocabulaire, l'imaginaire du bodhisattva à laquelle elle renvoie, comme ses différents niveaux et sa maturation. A l'examen, compassion et vacuité, voie de la sainteté et voie de la sagesse, sans être contradictoires, paraissent opposées, chacune nous amenant là d'où l'autre semble nous écarter. L'analyse montre que ce n'est qu'au travers de cette double exigence que le procès sotériologique parvient à maturation. Compassion et vacuité se corrigent l'une l'autre, parvenant dans ce constant va-et-vient à leur propre perfection. Mais celle-ci définit également leur limite. La perfection de la vacuité correspond ainsi à sa disparition lorsque, sa fonction remplie, l'instrument n'est plus utile. De même la compassion, intentionnelle et volontaire, à l’ origine de la carrière du bodhisattva, gagne dans la vacuité sa perfection qui en fait la grande compassion (mahakaruna). Celle-ci, sans objet, ni passion, ni motif, n'est plus rien d'autre que l'activité fictive et salvifique, qui sont les marques par lesquelles nous percevons les bouddhas et les grands bodhisattva
The great vehicle (mahayana) developed a new soteriology based both on the bodhisattva's ideal, characterized by compassion (karuna), and on emptiness (sunyata). This last one received a lot of philosophical commentaries, and has become the marker of the Madhyamika school. An interpretation in terms of instrument can give a clear idea of this notion and its purpose: to reduce, by means of the different levels of the dialectics - of which it is a tool - all the imaginations which are the subjective constituents of samsara. But this abstruse dialectics, direct way to liberation, contrasts with the more open way of the bodhisattva. Wishing to enlightenment, he makes the vow of helping beings. His carrier has been well codified, but it is not the case with its main cause: compassion. That is why we studied this notion through its vocabulary, the imaginary of the bodhisattva, its different levels and its maturation. But compassion and emptiness - the way of holiness and the way of wisdom - seem to be, if not contradictory, opposed, each one wishing to take us away from where the other brings us. In fact, we saw that it is only by the means of this double requirement that the way to salvation opens. Compassion and emptiness mutually correct each other, then attaining to their own perfection. But their perfection is also their limit. Perfection of emptiness corresponds to its disappearance in so far that a tool is no more useful when the goal has been reached. The same goes with compassion. With intention, and effort in its beginning, it wins its perfection through emptiness and becomes the great compassion (mahakaruna). Without any object or passion, with no caring, it is nothing more than the imaginary and saving activity that are the marks by which we perceive Buddhas and great bodhisattvas
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Cheung, Tsui-lan Liza, and 張翠蘭. "Doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra : with special reference to the Śrāvakabhūmiḥ of the Yogācārabhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/209436.

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This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma. Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified. This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra. In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted. A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論). The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations. Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma.
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Buddhist Studies
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Doctor of Philosophy
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Jinpa, Thupten. "'Self', persons and Madhyamaka dialectics : a study of Tsongkhapa's Middle Way philosophy." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/272695.

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Books on the topic "Madhyamaka"

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Nagarjuna, Siddha. Chungnon: Madhyamaka-Śāstra. Sŏul: Kyŏngsŏwŏn, 1993.

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Nagarjuna, Siddha. Chungnon: Madhyamaka Śāstra. Sŏul T'ŭkpyŏlsi: Ot'ak'u, 2021.

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Liu, Ming-Wood. Madhyamaka thought in China. Leiden: E.J. Brill, 1994.

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Seyfort, Ruegg David, and Schmithausen Lambert, eds. Earliest Buddhism and Madhyamaka. Leiden: E.J. Brill, 1990.

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Three texts on Madhyamaka. New Delhi: Library of Tibetan Works & Archives, 2000.

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Nagarjuna's Madhyamaka: A philosophical investigation. New York: Oxford University Press, 2008.

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Westerhoff, Jan C. Nagajuna's Madhyamaka: A philosophical investigation. London: School of Oriental & African Studies, 2007.

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1950-, Tsewang Dongyal Khenpo, ed. Opening the wisdom door of the Madhyamaka school. [S.l.]: Dharma Samudra, 2007.

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Ruegg, David Seyfort. Studies in Indian and Tibetan Madhyamaka thought. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 2000.

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Lamrimpa, Gen. Realizing emptiness: The Madhyamaka cultivation of insight. Ithaca, N.Y: Snow Lion, 1999.

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Book chapters on the topic "Madhyamaka"

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Berger, Douglas L. "Nāgārjuna’s early Madhyamaka:." In History of Indian Philosophy, 321–30. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-32.

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Thakchoe, Sonam. "Svātantrika Madhyamaka metaphysics:." In History of Indian Philosophy, 343–50. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-34.

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Thakchoe, Sonam. "The two truths in Madhyamaka:." In History of Indian Philosophy, 351–59. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-35.

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Garfield, Jay L., and Graham Priest. "Madhyamaka, Ultimate Reality, and Ineffability." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 247–58. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-13995-6_12.

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Eckel, Malcolm David. "The Concept of Reason in Jñānagarbha’s Svātantrika Madhyamaka." In Buddhist Logic and Epistemology, 265–90. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6_16.

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Wallace, Vesna A. "Practical Applications of thePerfection of Wisdom Sūtraand Madhyamaka in the Kālacakra Tantric Tradition." In A Companion to Buddhist Philosophy, 164–79. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch10.

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Arnold, Dan. "The Real According to Madhyamaka, Or: Thoughts on Whether Mark Siderits and I Really Disagree." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 259–82. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-13995-6_13.

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"Madhyamaka Buddhism." In An Introduction to Indian Philosophy. Bloomsbury Academic, 2015. http://dx.doi.org/10.5040/9781474243063.0012.

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Cabezón, José Ignacio. "The Madhyamaka." In The Buddha's Doctrine and the Nine Vehicles, 199–220. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199958603.003.0014.

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"Mabja’s Madhyamaka." In Reason and Experience in Tibetan Buddhism, 28–59. Routledge, 2014. http://dx.doi.org/10.4324/9781315851983-7.

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Conference papers on the topic "Madhyamaka"

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Zubrikhina, Anna Andreevna. "RECONSTRUCTION OF SIMILARITIES AND DIFFERENCES OF THE ONE OF PARMENIDES AND EMPTINESS (ŚŪNYATĀ) OF THE MADHYAMAKA SCHOOL." In Международная научная конференция "Мир Центральной Азии-V", посвященная 100-летию Института монголоведения,буддологии и тибетологии Сибирского отделения Российской академии наук. Новосибирск: Сибирское отделение РАН, 2022. http://dx.doi.org/10.53954/9785604788981_573.

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