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Journal articles on the topic 'Madhyamika (Buddhism)'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Williams, Paul. "Empty Logic. Madhyamika Buddhism from Chinese Sources. Hsueh-li Cheng." Buddhist Studies Review 2, no. 1-2 (1985): 93–98. http://dx.doi.org/10.1558/bsrv.v2i1-2.16177.

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Werner, Karel. "Advaita Vedanta and Madhyamika Buddhism. Eastern Religions in Western Thought. M.A. Cherian." Buddhist Studies Review 8, no. 1-2 (1991): 212–18. http://dx.doi.org/10.1558/bsrv.v8i1-2.15730.

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3

Braverman, Leonid, and Elena Guseva. "Dialogue of philosophy and synergetics regarding Yogachara and Madhyamika." KANT 36, no. 3 (2020): 107–15. http://dx.doi.org/10.24923/2222-243x.2020-36.21.

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The purpose of this article is a comparative analysis of the non-classical and post-non-classical paradigms of science (quantum physics and the theory of self-organization of open systems) with Buddhist philosophy, namely the consideration of the problems of determinism, causation and time through the prism of Buddhism. The dialogue between science and religion contains great potential for the spiritual and cultural development of humankind as a whole, cannot be belittled. The article discusses the positions of science and philosophy, revealed in the writings of I. Prigogine, I. Stengers, Naga

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Mansfield, Victor. "Relativity in Madhyamika Buddhism and Modern Physics." Philosophy East and West 40, no. 1 (1990): 59. http://dx.doi.org/10.2307/1399549.

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Nesan, Pulenthiran. "A Study of Philosophical significance of the Doctrine of Emptiness of Nagarjuna’s Mūlamadhyamakakārikā." International Journal of Research and Innovation in Social Science VII, no. V (2023): 135–42. http://dx.doi.org/10.47772/ijriss.2023.70513.

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The goal of this study is to expound and present Doctrine of Emptiness in Mūlamadhyamakakārikā of Nagarjuna in as clear and concise a manner as possible. This treatise is the premier work both of Nagarjuna and of the Madhyamaka School of Buddhism as a whole. It includes all of the main themes of the school, serves as a model for the school’s method of argumentation, and it is the focus of the subsequent history of the school. The research problem is that Nagarjuna’s Emptiness is clearly not mean in the Mūlamadhyamakakārikā. The concept had fundamental implications for Indian philosophical mode

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Wu, Kuang-Ming. "Response to Robert Magliola’s Review Article on My View of Madhyamika Buddhism." Journal of Chinese Philosophy 33, no. 2 (2006): 299–301. http://dx.doi.org/10.1163/15406253-03302008.

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Bocking, Brian, and Youxuan Wang. "Signs of Liberation?—A Semiotic Approach to Wisdom in Chinese Madhyamika Buddhism." Journal of Chinese Philosophy 33, no. 3 (2006): 375–92. http://dx.doi.org/10.1163/15406253-03303007.

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BOCKING, BRIAN, and YOUXUAN WANG. "SIGNS OF LIBERATION?—A SEMIOTIC APPROACH TO WISDOM IN CHINESE MADHYAMIKA BUDDHISM." Journal of Chinese Philosophy 33, no. 3 (2006): 375–92. http://dx.doi.org/10.1111/j.1540-6253.2006.00366.x.

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9

Fox, Alan. "Self-Reflection in the Sanlun Tradition: Madhyamika as the “Deconstructive Conscience” of Buddhism." Journal of Chinese Philosophy 19, no. 1 (1992): 1–24. http://dx.doi.org/10.1163/15406253-01901001.

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Liu, Ming-Wood. "The Yogacara and Madhyamika Interpretations of the Buddha-Nature Concept in Chinese Buddhism." Philosophy East and West 35, no. 2 (1985): 171. http://dx.doi.org/10.2307/1399049.

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FOX, ALAN. "SELF-REFLECTION IN THE SANLUN TRADITION: MADHYAMIKA AS THE "DECONSTRUCTIVE CONSCIENCE" OF BUDDHISM." Journal of Chinese Philosophy 19, no. 1 (1992): 1–24. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00108.x.

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Maslov, Alexey A. "Buddhist-Taoist Syncretism in the School of the “Twofold Mystery” and the Meditation of “Purity and Quietness”." Oriental Studies 20, no. 4 (2021): 91–108. http://dx.doi.org/10.25205/1818-7919-2021-20-4-91-108.

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The papers are dedicated to the concepts, main ideas, texts, and forms of practice of the syncretic Taoist movement Chongxuan-pai – “Twofold mystery”, which was developed in the 7–10th centuries. This school borrowed a number of logical constructions of Madhyamika Buddhism, including the system of four-level dialectical negation, as well as the idea of absolute “emptying of consciousness” for overcoming attachments both to mundane life and to any mental concepts. In part, these ideas are reflected in the Taoist-Buddhist practice of attaining “purity and quietness, a specific tradition of medit

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Jakubczak, Krzysztof. "Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki." Argument: Biannual Philosophical Journal 7, no. 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

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Rodicheva, Irina. "Word as an Event in Buddhist and Taoist Cultures." Ideas and Ideals 15, no. 1-1 (2023): 61–73. http://dx.doi.org/10.17212/2075-0862-2023-15.1.1-61-73.

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The article is devoted to a special attitude to the word as a corpuscle of a cultural event which not only forms the ancient Eastern traditions, but is also one of the mechanisms of the system of non-local connections that create a philosophical understanding of a particular text, event and culture in general. The paper discusses the problem of interpretation and understanding of texts which is inextricably linked with the reach of the fundamental principles of the Eastern philosophy, focuses on the attitude to the word in Taoist and various directions of Buddhist cultures, and also describes

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15

Magliola, Robert. "Nagarjuna and Chi-Tsang on the Value of “This World”: A Reply to Kuang-Ming Wu’s Critique of Indian and Chinese Madhyamika Buddhism." Journal of Chinese Philosophy 31, no. 4 (2004): 505–16. http://dx.doi.org/10.1163/15406253-03104006.

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MAGLIOLA, ROBERT. "NAGARJUNA AND CHI-TSANG ON THE VALUE OF "THIS WORLD": A REPLY TO KUANG-MING WU's CRITIQUE OF INDIAN AND CHINESE MADHYAMIKA BUDDHISM." Journal of Chinese Philosophy 31, no. 4 (2004): 505–16. http://dx.doi.org/10.1111/j.1540-6253.2004.00168.x.

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Cha, Sangyeob. "Is It Kamalaśīla Who Criticizes Mahāyāna (摩訶衍)’s the Buddha-Nature Theory as the Ātman Theory of the Non-Buddhists in the Ratification of the True Principle of the Mahāyāna Teaching of Sudden Enlightenment (Dùnwù dàchéng zhènglǐ jué 頓悟大乘正理決)". Korean Institute for Buddhist Studies 58 (28 лютого 2023): 317–39. http://dx.doi.org/10.34275/kibs.2023.58.317.

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Through the colophon of the Summary of the Essential Points of the Mahāyāna Sūtras (Dàshèng jīng zuǎn yàoyì 大乘經纂要義, Or.8210/S.3966 and PC2298) unearthed from Dunhuang, it can be seen that the gradual teaching of Indian Buddhism was approved officially in Tibet in 822. As described in Tibetan history writings such as the Ba’s Testimony and the Chronicle of Buddhism in India and Tibet, it can be confirmed that King Khri srong lde brtsan (reigned 755-797) did not approve officially the gradual teaching of Indian Buddhism after the Kamalaśīla (ca. 740-795) and Mahāyāna (摩訶衍, fl. late 8th c.)’s de

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Titlin, Lev I. "Śāntarakṣita and Kamalaśīla: Life and Teaching". RUDN Journal of Philosophy 24, № 4 (2020): 570–89. http://dx.doi.org/10.22363/2313-2302-2020-24-4-570-589.

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The article details the biography and teachings of Śāntarakṣita (8th century), a famous Buddhist scholar and enlightener, a leading figure in the spread of Buddhism in Tibet and his closest student Kamalaśīla (also 8th century). Śāntarakṣita is the author of several treatises, including Compendium of Entities - Tattvasaṃgraha, a monumental work that can rightfully be called the Buddhist Philosophical Encyclopedia, consisting of 26 sections (the Tibetan translation contains 31 sections), in which all key philosophical schools of India, namely: Mīmāṃsa, Vedānta, Sāṃkhya, Yoga, Nyāya, Vaiśeṣika,

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Powers, John. "The Disputed Middle Ground: Tibetan Mādhyamikas on How to Interpret Nāgārjuna and Candrakīrti." Religions 12, no. 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

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Lepekhov, Sergei Yu. "Particularities of Interpretations of the Main Provisions of Madhyamaka and Yogācāra by Buddhist Authors in Tibet and Other Countries." RUDN Journal of Philosophy 28, no. 1 (2024): 78–90. http://dx.doi.org/10.22363/2313-2302-2024-28-1-78-90.

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Various features of the interpretation of these schools main positions, the reasons for their appearance and the consequences for the development of Mahayana Buddhism have been the subject of discussion in this research. Attention is drawn to the existence of various ideas of Buddhist authors about the interpretation of fundamental philosophical ideas of these schools. The influence of the peculiarities of translation into other languages for the adequate transmission of the author’s thought is discussed. It is noted that the possibility of different interpretations was already established in

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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 conce

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Kang, Chris. "Emptiness and Presence in a Non-substantialist Formulation of Trinitarian Doctrine." Journal of Reformed Theology 12, no. 2 (2018): 127–42. http://dx.doi.org/10.1163/15697312-01202010.

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AbstractThis paper examines the ideas of emptiness (śūnyatā) and presence (svabhāva) in the discourses of Indian Madhyamika thinkers in comparison with the work of prominent Kyoto School philosopher and key figure in Buddhist-Christian dialogue, Masao Abe (1915–2006). Madhyamika’s negative dialectic and Abe’s oeuvre are applied to the trinitarian theology of Scottish theologian and churchman Thomas Forsyth Torrance (1913–2007), even as Torrance’s oeuvre is allowed to recast and illuminate notions of emptiness in light of the trinitarian faith. In this movement of ideas, the dynamic interpretat

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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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&nbsp; 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 Wa

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Kardaš, Goran. "The Concept of Emptiness and Accompanying Concepts in the Philosophical Analysis of Madhyamaka." Ars & Humanitas 16, no. 2 (2022): 35–57. http://dx.doi.org/10.4312/ars.16.2.35-57.

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The article analyses the concept of emptiness (śūnyatā) of the Buddhist Mahāyāna school Madhyamaka. By way of introduction, some fundamental questions are asked regarding the possible meaning of that concept as well as the possible context within which that concept should be viewed. The article then moves on to the evaluation and reception of the theory of emptiness within some classical systems of Indian Buddhist and non-Buddhist philosophy, which were all negative, identifying the concept of emptiness with the concept of non-existence (abhāva). As, historically, the Mahāyāna concept of empti

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Ruegg, D. Seyfort. "Pramāṇabhūta, *pramāṇa(bhūta)-puruṣa, pratyakṣadharmanandsākṣātkṛtadharmanas epithets of theṛṣi, ācāryaandtathāgatain grammatical, epistemological and Madhyamaka texts". Bulletin of the School of Oriental and African Studies 57, № 2 (1994): 303–20. http://dx.doi.org/10.1017/s0041977x00024873.

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The expression pramāṇabhūta is attested in a number of Indian grammaticaland philosophical texts, Buddhist and non-Buddhist, its existence in texts no longer accessible inSanskrit being inferable from their translations in Tibetan where we find its standard equivalenttshad mar gyur pa. But the grammatical correctness and the interpretation of the term have given rise to a good deal of discussion and exegesis. Some commentators have taken up the grammatical question as to why we have the formpramāṇabhūtarather than the at first sight perhaps more normal formpramāṇībhūta. And in the Buddhist Pra

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GARRISON, Jim. "Mahayana Buddhism and Deweyan Philosophy." Beijing International Review of Education 1, no. 4 (2019): 609–25. http://dx.doi.org/10.1163/25902539-00104003.

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My paper examines some of the many similarities between Mahayana Buddhism and Deweyan philosophy. It builds upon two previously published works. The first is my dialogue with Daisaku Ikeda President of Soka Gakkai International, a UN registered ngo currently active in one hundred ninety-two countries and territories, and the Director Emeritus of the Center for Dewey Studies, Larry Hickman (see Garrison, Hickman, and Ikdea, 2014). My paper will first briefly review some of the many similarities between Buddhism and Deweyan pragmatism. Second, I will also briefly review additional similarities i

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Rockwell, Teed. "MINDS, INTRINSIC PROPERTIES, AND MADHYAMAKA BUDDHISM." Zygon(r) 44, no. 3 (2009): 659–74. http://dx.doi.org/10.1111/j.1467-9744.2009.01023.x.

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Urbanaeva, Irina S., and Alexey V. Loschenkov. "Primary Sources of the Teaching about the Stages of the Path in the Indo-Tibetan Mahayana." Herald of an archivist, no. 4 (2023): 971–82. http://dx.doi.org/10.28995/2073-0101-2023-4-971-982.

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The Mahāyāna concept of gradual Dharma teaching, learning and staged realization of the Path of Enlightenment in Tibet was developed by Tsongkhapa and others as a practical guide to the stages of the Path (Lamrim). However, Lamrim is not a Tibetan teaching and expresses a more general concept of gradualness, which has an Indo-Buddhist origin. The article is to present the system of Indian primary sources of this concept. The novelty of the approach is due to the fact that the authors consider the “internal” position in the systematization and classification of the teachings of the Buddha, pres

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Williams, Paul. "Dependent Arising and Emptiness: A Tibetan Buddhist interpretation of Madhyamika philosophy emphasising the compatability of emptiness and conventional phenomena. Elizabeth Napper." Buddhist Studies Review 10, no. 2 (1993): 253–58. http://dx.doi.org/10.1558/bsrv.v10i2.15221.

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Dependent Arising and Emptiness: A Tibetan Buddhist interpretation of Madhyamika philosophy emphasising the compatability of emptiness and conventional phenomena. Elizabeth Napper. Wisdom Publications, Boston, London and Sydney 1989. xiv, 849 pp. Hbk. £34.95/$49.95

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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 (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 posit

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Horiuchi, Toshio. "Disputed Emptiness: Vimalamitra’s Mādhyamika Interpretation of the Heart Sutra in the Light of His Criticism on Other Schools." Religions 13, no. 11 (2022): 1067. http://dx.doi.org/10.3390/rel13111067.

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The *Āryaprajñāpāramitāhṛdayaṭīkā (hereafter PHT), Vimalamitra’s (ca. the 8th- to 9th cent.) commentary on the long Heart Sutra (hereafter HS), is not merely a commentary on words and phrases of the HS, but it also refers to and criticizes non-Buddhist schools and other schools within Buddhism. However, due to its textual situation, namely, the original Sanskrit being lost and it remains only as the Tibetan translation, the discussion there has not always been well understood. In particular, it has been suggested in recent years that Vimalamitra endorsed the Yogācāra perspective in the PHT. In

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Friquegnon, Marie Louise. "Śāntarakṣita on veridical perception". Acta Orientalia Vilnensia 11, № 1 (2010): 37–52. http://dx.doi.org/10.15388/aov.2010.1.3659.

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William Paterson UniversityŚāntarakṣita, an 8th century Indian Buddhist philosopher, united the Cittamātra and the Madhyamaka views into a single system. Consistently following Nāgārjuna, from the point of view of absolute reality he proclaimed all things to be empty and beyond conception. From the point of view of the conventional, he stated that we should understand everything as awareness. Nevertheless, when analysing Cittamātra views on perception, he found them all to be inadequate. Buddhism is usually described as based on two pillars, direct experience and inference. Given Śāntarakṣita’

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Liu, Ming-Wood. "The Chinese Madhyamaka practice ofp'an-chiao: the case of Chi-Tsang." Bulletin of the School of Oriental and African Studies 56, no. 1 (1993): 96–118. http://dx.doi.org/10.1017/s0041977x00001695.

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Because of the growing interest in Buddhist hermeneutics in recent years, the subject ofp'an-chiao(classification of teachings) has lately attracted increasing attention in the West.P'an-chiaois essentially an attempt to distinguish and to integrate various trends of Buddhist thought, various systems of Buddhist praxis and various kinds of Buddhist texts, with a view to highlighting their individual characteristics and to reconciling their apparent disparities. Different Chinese Buddhist schools, each with its own particular idea of the essence of the Buddha Dharma, naturally consider the sign

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Ferraro, Giuseppe. "Alguns momentos do debate sobre as teorias do 'não-si' e das 'duas verdades' na história da filosofia buddhista." Kriterion: Revista de Filosofia 52, no. 123 (2011): 7–29. http://dx.doi.org/10.1590/s0100-512x2011000100001.

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O artigo reconstrói alguns momentos salientes do desenvolvimento das doutrinas do 'não-si' e das 'duas verdades' na história da filosofia buddhista, desde as formulações originárias do buddhismo de base, às conclusões alcançadas por Nāgārjuna, o fundador da escola mahāyāna do Madhyamaka. Ao longo dessa sintética reconstrução, algumas passagens das Mūlamadhyamikakārikās de Nāgārjuna, cruciais para entender a sua (controversa) concepção epistemológica, mostrar-se-ão semelhantes, no tocante à estruturação e ao desenvolvimento do discurso, à primeira parte das Milinda Pañha, um diálogo para-canôni

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Berezhnoy, S. B. "The Three Systems of the Buddhist Ontology." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, no. 3 (2013): 7–11. http://dx.doi.org/10.18500/1819-7671-2013-13-3-7-11.

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The article represents the capsule review of the ontological constructions of the main trends of the Buddhist Philosophy: Sarvastivada, stating that only dharmas are real; Yogachara with its absolutization of the role of consciousness; Madhyamaka with its doctrine of the ineffability of reality. The article critically examines the statements of various modern researchers, such as Karunadasa, F. I. Scherbatskoy, J. Singh, and ancient philosophers, such as Vasubandhu and Nagarjuna, on the ontological problematics. In his article the author analyzes scrupulously the meanings of a number of Sanskr

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Williams, Paul. "Jñanagarbha's Commentary on the Distinction between the Two Truths: An Eighth Century Handbook of Madhyamaka Philosophy. Malcolm David Eckel." Buddhist Studies Review 9, no. 1 (1992): 98–104. http://dx.doi.org/10.1558/bsrv.v9i1.15338.

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Jñanagarbha's Commentary on the Distinction between the Two Truths: An Eighth Century Handbook of Madhyamaka Philosophy. Malcolm David Eckel. (SUNY Series in Buddhist Studies), State University of New York Press, Albany 1989. 220 pp. Hbk $34.50, pbk $10.95

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Burmistrov, Sergei L. "Two Traditions in the Madhyamaka-Prāsaṅgika School: Buddhapālita and Candrakīrti". Письменные памятники Востока 20, № 3 (2023): 57–69. http://dx.doi.org/10.55512/wmo546024.

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There are two schools in the Mahāyāna Buddhist school of Madhyamaka, namely Prāsaṅgika, the more radical one, according to which absolutely all propositions and theories are empty, for every concept in them refers only to other concepts but not to the extraconceptual reality, and Svātantrika that allows the existence of propositions sensible on the level of relative reality. But in Prāsaṅgika itself there were two traditions that differed not in the principles of philosophy but in the character of commenting the basic Madhyamaka text, Root stanzas on the Middle Way by Nāgārjuna. These traditio

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Burton, David. "Wisdom beyond words? Ineffability in yogācāra and madhyamaka buddhism." Contemporary Buddhism 1, no. 1 (2000): 53–76. http://dx.doi.org/10.1080/14639940008573721.

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Westerhoff, Jan. "Madhyamaka and Modern Western Philosophy." Buddhist Studies Review 33, no. 1-2 (2017): 281–302. http://dx.doi.org/10.1558/bsrv.29617.

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In the past the study of Asian philosophical traditions has often been approached by asking how the theories developed within these nonWestern cultures would help us to solve problems in contemporary Western philosophy. The present account, which summarizes results of a research project funded by the John Templeton foundation in 2015, attempts to reverse this way of studying Asian philosophy by investigating which theories, approaches and models from contemporary Western philosophy can be used to support, analyse, refine and advance insights into key questions discussed by Indian Buddhist Madh

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Aitken, Allison. "The Truth about Śrīgupta’s Two Truths: Longchen Rabjampa’s “Lower Svātantrikas” and the Making of a New Philosophical School." Journal of South Asian Intellectual History 3, no. 2 (2021): 185–225. http://dx.doi.org/10.1163/25425552-12340024.

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Abstract Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, which designates the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school according to which appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and

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Lepekhov, Sergey Yu. "The correlation of the concepts of Madhyamaka and Yogācāra in Nāgārjuna’s “Bodhicittavivarana”." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 631–49. http://dx.doi.org/10.21638/spbu17.2022.416.

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Nāgārjuna — the founder of Mahayana school Madhyamaka — is also a well-known logician, polemist and the author of several famous treatises, such as “Bodhicittavivarana” (“Commentary on Bodhicitta”). This commentary is one of the most cited in Indian philosophical literature, and, notwithstanding it’s dubious origin, belongs to the authorship of Nāgārjuna. The main feature of this text is the description of the concepts of Madhyamaka and Yogācāra, which elaborate each other and not differs. The basic concept of Madhyamaka — “çūnyatā” (“the emptiness”) is expanded through the other important cat

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Keenan, John P., and Ian Charles Harris. "The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism." Journal of the American Oriental Society 113, no. 1 (1993): 146. http://dx.doi.org/10.2307/604233.

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King, Richard. "Early advaita and madhyamaka buddhism: The case of the Gauḍapādīyakārikā". International Journal of Hindu Studies 2, № 1 (1998): 67–83. http://dx.doi.org/10.1007/s11407-998-0009-1.

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Kantor, Hans-Rudolf. "Tiantai Buddhist Elaborations on the Hidden and Visible." Asiatische Studien - Études Asiatiques 74, no. 4 (2020): 883–910. http://dx.doi.org/10.1515/asia-2019-0008.

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Abstract A crucial feature of Tiantai (天台) Buddhist thought certainly is its elaboration on the hidden and visible, called “root and traces” (ben ji 本跡), as the concept of non-duality (bu er 不二) of these opposites is part of what constitutes the highest level of Buddhist doctrine in Tiantai doxography, called “round/ perfect teaching” (yuanjiao 圓教). Such elaboration is inextricably bound up with paradoxical discourse, which functions as a linguistic strategy in Tiantai practice of liberating the mind from its self-induced deceptions. Observation of paradoxes in the elaboration on the hidden an

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KELSANG, Tsultrim. "The Idea of the Truth of the Ekayana in Madhyamaka Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 40, no. 2 (1992): 883–78. http://dx.doi.org/10.4259/ibk.40.883.

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Ciurtin, Eugen. "Karma accounts: supplementary thoughts on Theravāda, Madhyamaka, theosophy, and Protestant Buddhism." Religion 43, no. 4 (2013): 487–98. http://dx.doi.org/10.1080/0048721x.2013.834213.

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Finnigan, Bronwyn. "Madhyamaka Buddhist Meta-ethics: The Justificatory Grounds of Moral Judgments." Philosophy East and West 65, no. 3 (2015): 765–85. http://dx.doi.org/10.1353/pew.2015.0071.

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WU, KUANG-MING. "RESPONSE TO ROBERT MAGLIOLA'S REVIEW ARTICLE ON MY VIEW OF MADHYAMIKA BUDDHISM1." Journal of Chinese Philosophy 33, no. 2 (2006): 299–301. http://dx.doi.org/10.1111/j.1540-6253.2006.00355.x.

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Po-shan, Leung. "Heideggerian Existence after Being and Time: In the Nameless ─ and a Brief Comparison of Namelessness and the Underlying Philosophy of Language between Heideggerian and Buddhist Perspectives." Yearbook for Eastern and Western Philosophy 2019, no. 4 (2020): 379–407. http://dx.doi.org/10.1515/yewph-2020-0026.

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AbstractIn this article, the importance of the namelessness of language will be firstly explained through an analysis of authenticity in Heideggerian philosophy, and will be further clarified by way of the phenomenon of “profound boredom” from his Freiburg lecture. As the exploration of namelessness in Heideggerian philosophy plays a crucial role in bridging the gap between East and West, a brief comparison concerning the idea of namelessness and its underlying philosophy of language between the Heideggerian and the madhyamaka Buddhist tradition will also be discussed.

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Yangutov, Leonid E. "Chinese Buddhism in the System of Worlds of Mahayana Buddhism." RUDN Journal of Philosophy 28, no. 1 (2024): 69–77. http://dx.doi.org/10.22363/2313-2302-2024-28-1-69-77.

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The research examines the features of the Mahayana world of Chinese Buddhism in the system of worlds of Mahayana Buddhism. A definition is given of the concept of “worlds of Mahayana Buddhism” as divergent constructs formed in the areas of distribution of Buddhism, as well as the world of Chinese Mahayana Buddhism. The specific features of Mahayana Buddhism in China, formed as a result of its assimilation on traditional religious and sociocultural grounds, are shown. The factors that prevented the entry of Buddhism into the civilizational space of China and determined its formation there over

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