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Journal articles on the topic 'Mādhyamika'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Zong-qi, Cai. "Derrida and Mādhyamika Buddhism." International Philosophical Quarterly 33, no. 2 (1993): 183–95. http://dx.doi.org/10.5840/ipq19933327.

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2

Mansfield, Victor. "Mādhyamika Buddhism and Quantum Mechanics." International Philosophical Quarterly 29, no. 4 (1989): 371–91. http://dx.doi.org/10.5840/ipq198929432.

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3

Eltschinger, Vincent. "Kamalaśīla’s Views on Dependent Origination." Asiatische Studien - Études Asiatiques 77, no. 1 (2023): 183–217. http://dx.doi.org/10.1515/asia-2023-0010.

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Abstract Directly or indirectly, by way of scriptural commentary or philosophical investigation, dependent origination (pratītyasamutpāda) plays an important role in several of Kamalaśīla’s works. His interpretation is remarkably consistent. As earlier “Yogācāra-Mādhyamika” authors such as Śrīgupta, Jñānagarbha and Śāntarakṣita, Kamalaśīla regards dependent origination as one of the characteristic features of genuine conventional reality, non-origination (anutpāda) being characteristic of ultimate reality/truth. Genuine conventional reality and ultimate reality correspond to the two modes – conventional and ultimate – of dependent origination in the ŚSūṬ, a commentary whose purpose was to provide the ŚSū with a Mādhyamika interpretation. Although it seems to leave no room for the Madhyamaka and culminates in a Yogācāra analysis of reality, the TSP likely is no exception to this, as its maṅgala’s indebtedness to Nāgārjuna already suggests. Close comparative and intertextual analysis reveals that the intention underlying the TS(P) was to provide a description of true conventional reality, i.e., the domain of dependently originated though ultimately essenceless entities similar to magical horses and elephants. As a corollary, Śāntarakṣita and Kamalaśīla attempted to “purify” it from pseudo-entities, i.e., non dependently originated fictions, or, equivalently, entities with incongruous causes (viṣamahetu), such as a rabbit’s horn, the self, and God. In this perspective, the TS(P) can be read as a detailed philosophical propedeutics to a Mādhyamika analysis of reality, cognition, and truth.
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4

Loy, David. "The Paradox of Causality in Mādhyamika." International Philosophical Quarterly 25, no. 1 (1985): 63–72. http://dx.doi.org/10.5840/ipq198525148.

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5

YASUI, Mitsuhiro. "Nirvāṇa in the early Mādhyamika commentaries". Journal of Research Society of Buddhism and Cultural Heritage 2012, № 21 (2012): L38—L54. http://dx.doi.org/10.5845/bukkyobunka.2012.21_l38.

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6

Thakchoe, Sonam. "‘Transcendental knowledge’ in Tibetan Mādhyamika Epistemology." Contemporary Buddhism 6, no. 2 (2005): 131–52. http://dx.doi.org/10.1080/14639940500435638.

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7

Huntington, C. W. "The nature of the Mādhyamika trick." Journal of Indian Philosophy 35, no. 2 (2007): 103–31. http://dx.doi.org/10.1007/s10781-007-9018-4.

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8

Ono, Motoi. "The jāti in the Mādhyamika." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 2 (2019): 909–2. http://dx.doi.org/10.4259/ibk.67.2_909.

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9

Keenan, John P., Gadjin M. Nagao, and S. Kawamura. "Mādhyamika and Yogācāra: A Study of Mahāyāna Philosophies." Journal of the American Oriental Society 112, no. 2 (1992): 343. http://dx.doi.org/10.2307/603732.

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10

Mayorga Sabogal, María Fernanda. "La tradición budista Mādhyamika y su concepción del lenguaje." Miscelánea Filosófica αρχή Revista Electrónica 3, no. 8 (2020): 1–16. http://dx.doi.org/10.31644/mfarchere_v.3;n.8/20-a01.

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El propósito de este texto es adentrarnos en el conocimiento de la tradición budista mādhyamika. Así, nuestra pretensión es exponer los principios más fundamentales de esta tradición, no solo con el propósito de conocer las bases de la misma, sino también con miras a realizar un análisis sobre la concepción del lenguaje que tiene esta escuela budista. Cabe aclarar que este texto está sustentado, principalmente, en el libro La palabra frente al vacío del filósofo español Juan Arnau, ya que este autor, al ser especialista en filosofía oriental (Arnau, 2003), logra explicar con claridad y con profundidad los temas sobre los que se basa nuestro estudio.
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11

Dye, John. "T'ien-t'ai Buddhism and Early Mādhyamika (review)." China Review International 3, no. 1 (1996): 234–36. http://dx.doi.org/10.1353/cri.1996.0140.

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12

Thakchoe, Sonam. "Status of Conventional Truth in Tsong khapa's Mādhyamika Philosophy." Contemporary Buddhism 8, no. 1 (2007): 31–47. http://dx.doi.org/10.1080/14639940701295070.

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13

Dura, Ioan, Ion Ene, Andrei Hera, Ion Pana, and Mihai Stoica. "Nothingness: A philosophical reconsideration to the meaning of negation and reality." XLinguae 15, no. 1 (2022): 23–29. http://dx.doi.org/10.18355/xl.2022.15.01.03.

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Philosophical constructions have always revolved around fundamental existential issues. In an attempt to interpret the meaning of these issues, complex concepts capable of synthesising cardinal truths have been developed. This study intends to explore, on the one hand, the patterns of Mādhyamika philosophy of understanding negation as a logical-rational operation that denotes reality, and on the other hand, attempts to decipher the meaning of the term śūnya (“nothingness”), misunderstood in the West as nihilism.
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14

Griffiths, Paul J., and C. W. Huntington. "The Emptiness of Emptiness: An Introduction to Early Indian Mādhyamika." Journal of the American Oriental Society 111, no. 2 (1991): 413. http://dx.doi.org/10.2307/604055.

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15

Han, Eun-jung. "The Object of Negation in Selflessness: Centered on the Mādhyamika-Prāsaṅgika". Journal of Eastern-Asia Buddhism and Culture 57 (30 червня 2023): 65–96. http://dx.doi.org/10.21718/eabc.2023.57.03.

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16

YASUI, Mitsuhiro. "A study of the early Mādhyamika commentaries and the Twelve gate treatise." Journal of Research Society of Buddhism and Cultural Heritage 2013, no. 22 (2013): L82—L100. http://dx.doi.org/10.5845/bukkyobunka.2013.22_l82.

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17

Streng, Frederick J. "The Foundational Standpoint of Mādhyamika Philosophy. Gadjin M. Nagao , John P. Keenan." Journal of Religion 70, no. 4 (1990): 674. http://dx.doi.org/10.1086/488522.

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18

Watanabe, Masayoshi. "Theory of Three Times in Nyāya: In Connection with Mādhyamika and Sarvāstivāda." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 3 (2018): 999–1003. http://dx.doi.org/10.4259/ibk.66.3_999.

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19

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 Śrīgupta himself and argue that the impetus for Longchenpa’s doxographical innovation originates not in Buddhist India, but within his own Tibetan intellectual milieu, tracing back to his twelfth-century Sangpu Monastery predecessors, Gyamarwa and Chapa.
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20

JUNG SANG KYO. "This paper discuss the various definitions of Pudgala - Based on postmid - Mādhyamika texts." 불교학리뷰 ll, no. 19 (2016): 47–76. http://dx.doi.org/10.29213/crbs..19.201606.47.

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21

Jonggab Yun. "Indian Buddhism’s Cause and Effect and Interdependent Arising, and apekṣā paraspara: On Nāgārjuna’s Mādhyamika". Journal of Indian Philosophy ll, № 50 (2017): 385–420. http://dx.doi.org/10.32761/kjip.2017..50.012.

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22

Lee, Mi-Jong. "The Central Philosophy of Buddhism and Subject Education: Focused on Mādhyamika-śāstra by Nāgārjuna." Korean Society for the Study of Moral Education 27, no. 3 (2015): 37–61. http://dx.doi.org/10.17715/jme.2015.12.27.3.37.

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23

Ichimura, Shohei. "On the Paradoxical Method of the Chinese Mādhyamika: Seng-Chao and the Chao-Lun Treatise." Journal of Chinese Philosophy 19, no. 1 (1992): 51–71. http://dx.doi.org/10.1163/15406253-01901003.

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24

ICHIMURA, SHOHEI. "ON THE PARADOXICAL METHOD OF THE CHINESE MĀDHYAMIKA: SENG-CHAO AND THE CHAO-LUN TREATISE." Journal of Chinese Philosophy 19, no. 1 (1992): 51–71. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00110.x.

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25

Williams, Paul. "Tsong Khapa's Speech of Gold." Bulletin of the School of Oriental and African Studies 49, no. 2 (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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26

Yun, Jong-gab. "The view of language between Mādhyamika and Zen- on the basis of language function and enlightenment." Journal of Eastern-Asia Buddhism and Culture 50 (April 30, 2022): 3–30. http://dx.doi.org/10.21718/eabc.2022.50.01.

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27

Jeong, Wonseok. "The Development of Mahāyāna Dialectic on Anātman and Saṃsāra - Focusing on Mādhyamika-śāstra and Mahāyāna-śraddhotpādaśāstra". Journal of Korean Association for Buddhist Studies 102 (31 травня 2022): 69–103. http://dx.doi.org/10.22255/jkabs.102.3.

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28

Ahn, Young-seok. "A Study on the Relationship Between the Mādhyamika Thought and the Yogācāra Thought - Focusing on Paticcasamuppada -." Journal of Ethics Education Studies 67 (January 31, 2023): 389–417. http://dx.doi.org/10.18850/jees.2023.67.13.

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29

Yadav, Rajesh Prasad. "Interconnectedness between Vedanta & Poetry of T.S. Eliot and W.B. Yeats’ Poetry." Cognition 6, no. 1 (2024): 84–89. http://dx.doi.org/10.3126/cognition.v6i1.64443.

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This paper studies the impact of Eastern philosophy on the writings of both T.S. Eliot and W.B. Yeats. The research demonstrates interconnectedness between the Vedic philosophy and the western writers particularly the thoughts pervasive in the writings of Eliot and Yeats. Eliot engaged deeply with Eastern philosophy in ways which significantly influenced his worldview and his poetry. Eliot’s PhD thesis was on the idealist metaphysics of F.H. Bradley, which he found appealing due to its affinities with Indian philosophical sensibilities. Eliot was influenced by both Hinduism and Buddhism, and especially by the Bhagavad Gītā, which he described as one of the greatest philosophical poems, and by the Mādhyamika or Middle Way Buddhist philosophy of Nāgārjuna. The references to Indian literature are particularly prominent in The Waste Land, several section titles of which they reference Indian imagery. For instance, ‘The Fire Sermon’ references the sermon of the same name delivered by the Buddha; ‘Death by Water’ engages with Indra’s slaying of Vṛtra to release the waters in the Rig Veda; ‘What the Thunder said’ references the eponymous episode from the Bṛhadāraṇyaka Upanishad.
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30

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 this paper, I will primarily examine Vimalamitra’s interpretation of the famous four sets of phrases, such as “rūpa (form) is emptiness/empty” in the PHT, and clarify Vimalamitra’s understanding of key Buddhist concepts such as “emptiness” or “dependent origination”. In doing so, I argue that the PHT is written sorely from the Madhyamaka perspective, and Vimalamitra criticizes other schools, including the Yogācāra. Furthermore, by comparison with the writings of Kamalaśīla, an older contemporary of Vimalamitra, I further clarify his position as a Mādhyamika adherent. Finally, I will discuss the significance of those philosophical arguments in the PHT to the modern readers of the HS.
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31

Yi, Jongbok. "Controversy among dGe lugs pa Scholars about What Is Negated in Emptiness According to the Svātantrika-Mādhyamika School." Journal of Buddhist Philosophy 1, no. 1 (2015): 156–92. http://dx.doi.org/10.1353/jbp.2015.0009.

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32

Park, Dae-yong. "A Study on acceptance and development concerning the theory of apoha in Yogācāra - Mādhyamika - Focusing on Śāntarakṣita and Kamalaśīla -". Studies of Seon Culture 33 (31 грудня 2022): 45–83. http://dx.doi.org/10.24956/ssc.33.2.

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33

Horiuchi, Toshio. "Madhyamaka vs. Yogācāra: A Previously Unknown Dispute in Vimalamitra’s Commentary on the Heart Sūtra." Religions 14, no. 3 (2023): 327. http://dx.doi.org/10.3390/rel14030327.

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Vimalamitra’s (ca. the 8th–9th cent.) *Āryaprajñāpāramitāhṛdayaṭīkā (hereafter the PHT) sparks interest not only because of its detailed verbal commentary on the Prajñāpāramitāhṛdaya or the Heart Sūtra but also because it developed various philosophical arguments. However, these arguments have not always been clear due to the difficulty surrounding Tibetan translation and the complexity of the discussion. For instance, in 2021, Mathes, who examined some passages of the PHT, suggested that Vimalamitra endorsed the Yogācāra idea that the perfect nature exists ultimately as the dharmakāya—an idea that can be traced back to 1996, Lopez. However, a close reading of the relevant passages of the PHT through consultation with the commentary on the Saptaśatikā Prajñāpāramitā by Vimalamitra himself, a sub-commentary on the PHT by rNgog blo ldan shes rab (1059–1109), and a reading of the Tibetan translation (the only translation preserved) conjecturing the underlying original Sanskrit reveals that the opposite is true: there is a fierce and complex debate between Madhyamaka and Yogācāra on the passage, with Vimalamitra sharply criticizing the latter’s views as a Mādhyamika. Thus, this paper will reveal for the first time the previously unknown details of the dispute between Yogācāra and Madhyamaka in the PHT. This will offer new evidence for the confrontation between the two around the eighth and ninth centuries.
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34

Kļaviņš, Kaspars. "Emptiness/Nothingness as Explained by Ryu Yongmo (Tasŏk) (1890–1981) and Isaac Jacob Schmidt (1779–1847): A Cross-Cultural Study of the Integration of Asian Intellectual Heritage into the Worldview of Two Protestant Christians." Religions 15, no. 7 (2024): 871. http://dx.doi.org/10.3390/rel15070871.

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The concepts of emptiness and nothingness are extremely important in Eastern as well as Western spiritual traditions. In East Asia, they are relevant in Daoism, Confucianism (in the context of integrating Daoist ideas) and Buddhism (in Śūnyatā), while in the European Christian discourse they are significant in the context of creatio ex nihilo, kenotic theories, individual self-emptying out of humility and Nihilianism. These concepts have formed and continue to form the basis of important intercultural interactions, influencing philosophical and scholarly discourse in both the “East” and “West” to the present day. This article compares the perception of emptiness/nothingness from two representatives of Protestantism: the Korean Christian philosopher Ryu Yongmo (1890–1981, pen name Tasŏk) and the Moravian missionary Isaac Jacob Schmidt (1779–1847), who was a pioneer of Buddhist studies in Europe. A comparison between Schmidt and Tasŏk is important, because tracing the evolution of the worldview of both thinkers reveals a great similarity in how they reconciled the spiritual heritage of Asia with the principles of Western Protestant Christianity despite their different backgrounds. It also could shed new light on the possibility of dialogue between Christianity and Buddhism, especially in the context of two major philosophical systems of Mahāyāna Buddhism: Yogācāra and Mādhyamika, which were once so important in East Asia. In addition, it is exactly the interpretation of emptiness/nothingness that forms the cornerstone of the analogy of the religious–philosophical ideas of the two thinkers compared in the article.
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35

Chiou, Pei-Lin. "Kamalaśīla’s “Middle Way” (madhyamā pratipad) and His Theory of Spiritual Cultivation: A Study with a Special Focus on the Fourteenth Chapter of the Avikalpapraveśadhāraṇīṭīkā". Asiatische Studien - Études Asiatiques 77, № 1 (2023): 117–44. http://dx.doi.org/10.1515/asia-2023-0002.

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Abstract The “middle wayˮ (madhyamā pratipad) is a concept of great significance in Buddhism. For Mahāyāna philosophers, the concept of the middle way free from the two extremes of superimposition (samāropa) and denial (apavāda) has ontological import. In the history of the development of Mahāyāna thought, we also see a tendency to work out a dimension of the middle way related to yogis’ spiritual cultivation and to combine it with the middle way’s ontological aspect. The eighth-century Mādhyamika thinker Kamalaśīla is one whose theory of the middle way has a close connection with his theory of spiritual cultivation. The purpose of this paper is to explore Kamalaśīla’s view on the relationship between (1) the middle way that lies between the two extremes of superimposition and denial, and (2) his theory of spiritual cultivation. I first clarify Kamalaśīla’s definition of the two extremes of superimposition and denial by examining his Madhyamakāloka and Madhyamakālaṃkārapañjikā. Based on the knowledge thus gained, I then delve into the fourteenth chapter of the Avikalpapraveśadhāraṇīṭīkā, a text where Kamalaśīla clearly reveals his take on the relationship between yogi’s meditative examination and the middle way of the two extremes of superimposition and denial. My conclusion is that for Kamalaśīla, meditative examination from the perspective of Madhyamaka ontology is the means to abandon the two extremes of superimposition and denial. Moreover, the middle way itself consists in the attainment of non-conceptual gnosis (nirvikalpajñāna) and the awareness obtained subsequently to that (pṛṣṭhalabdhajñāna), both of which result from such meditative examination.
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36

Griffiths, Paul J. "The Foundational Standpoint of Mādhyamika Philosophy. By Gadjin Nagao. Translated by John P. Keenan. Albany: State University of New York Press, 1989. xii, 183 pp. $39.50 (cloth); $12.95 (paper)." Journal of Asian Studies 49, no. 2 (1990): 413–14. http://dx.doi.org/10.2307/2057348.

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37

Yang, Benhua. "From Understanding Śūnyatā to Connecting It with the Tathāgatagarbha: The Emergence and Evolution of Sengzhao’s Emptiness of the Nonabsolute." Religions 15, no. 5 (2024): 588. http://dx.doi.org/10.3390/rel15050588.

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Historical transmission and other controversies related to Sengzhao’s Things Do Not Shift have long been a subject of scholarly attention. However, his essay Emptiness of the Nonabsolute has been insufficiently studied, despite being traditionally deemed emblematic of the Chinese understanding of Mādhyamaka philosophy. The present study shows that this essay has also historically generated divisions and debates in the Chinese context. It finds that Emptiness of the Nonabsolute expresses the Mādhyamaka philosophy of emptiness in a distinctly Chinese manner by grounding itself in the principle of dependent origination, and by transforming issues of being and nonbeing and the name and the “thing-in-itself” into conditional emergence. Nevertheless, Sengzhao’s essay evoked the two markedly distinct construals of Buzhengukong 不真故空 and Bushizhenkong 不是真空 as Tathāgatagarbha and Buddha-nature philosophy within Chinese Buddhism. Bushizhenkong directly aligned Sengzhao’s ostensibly representative theory of Mādhyamaka emptiness in China with the doctrinal framework of Tathāgatagarbha and Buddha-nature, triggering almost a millennium-long period of discussions and controversies.
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38

Kuzminski, Adrian. "Pyrrhonism and the Mādhyamaka." Philosophy East and West 57, no. 4 (2007): 482–511. http://dx.doi.org/10.1353/pew.2007.0052.

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39

Tillemans, Tom J. F. ""How Do Mādhyamikas Think?" Revisited." Philosophy East and West 63, no. 3 (2013): 417–25. http://dx.doi.org/10.1353/pew.2013.0041.

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40

Mathes, Klaus-Dieter. "Keira, Ryusei, Mādhyamika and Epistemology. A Study of Kamalaśīla's Method for Proving the Voidness of All Dharmas. Introduction, Annotated Translations and Tibetan Texts of Selected Sections of the Second Chapter of the Madhyamakāloka." Indo-Iranian Journal 50, no. 1 (2007): 77–80. http://dx.doi.org/10.1163/000000007790085545.

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Mathes, Klaus-Dieter. "Keira, Ryusei, Mādhyamika and Epistemology. A Study of Kamalaśīla’s Method for Proving the Voidness of All Dharmas. Introduction, Annotated Translations and Tibetan Texts of Selected Sections of the Second Chapter of the Madhyamakāloka." Indo-Iranian Journal 50, no. 1 (2007): 77–80. http://dx.doi.org/10.1007/s10783-007-9034-1.

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42

Kaplan, Stephen. "Mādhyamika and Yogācāra: A Study of Mahāyāna Philosophies. By Gadjin M. Nagao. Edited, collated, and translated by Leslie S. Kawamura. New York: State University of New York Press, 1991. xiv, 304 pp. $18.95 (paper)." Journal of Asian Studies 50, no. 3 (1991): 646–48. http://dx.doi.org/10.2307/2057574.

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43

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 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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LIU, MING-WOOD. "SENG-CHAOaAND THE MĀDHYAMKA WAY OF REFUTATION." Journal of Chinese Philosophy 14, no. 1 (1987): 97–110. http://dx.doi.org/10.1111/j.1540-6253.1987.tb00333.x.

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Tillemans, Tom J. F. "Mādhyamikas Playing Bad Hands: The Case of Customary Truth." Journal of Indian Philosophy 47, no. 4 (2018): 635–44. http://dx.doi.org/10.1007/s10781-018-9370-6.

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Williams, Paul. "Mādhyamika and Yogācāra: a study of Mahāyāna philosophies. The collected papers of G. M.Nagao. Edited, collated and translated by L. S. Kawamura in collaboration with G. M. Nagao. (SUNY Series Buddist Studies.) pp. xiv, 304, Albany, New YorkState University of New York Press, 1991. U.S. $18.95 (paperback)." Journal of the Royal Asiatic Society 2, no. 3 (1992): 470–72. http://dx.doi.org/10.1017/s1356186300003357.

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Kenneth Powell, James. "Toward a Mādhyamaka Historiography: Buddhist non-essentialism and the study of religion." Contemporary Buddhism 3, no. 1 (2002): 81–92. http://dx.doi.org/10.1080/1463994022000026039084.

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Deguchi, Yasuo, Jay L. Garfield, and Graham Priest. "How We Think Mādhyamikas Think: A Response To Tom Tillemans." Philosophy East and West 63, no. 3 (2013): 426–35. http://dx.doi.org/10.1353/pew.2013.0038.

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McGarrity, Leah. "Mādhyamikas on the Moral Benefits of a Self: Buddhist Ethics and Personhood." Philosophy East and West 65, no. 4 (2015): 1082–118. http://dx.doi.org/10.1353/pew.2015.0088.

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Del Toso, Krishna. "Where Do Those Beautiful Ladies and Wolf’s Footprints Lead Us? The Mādhyamikas on Two Cārvāka/Lokāyata Stanzas." Annali Sezione Orientale 81, no. 1-2 (2021): 123–43. http://dx.doi.org/10.1163/24685631-12340114.

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Abstract This is the third and final part of a study focused on the Madhyamaka accounts of the Cārvāka/Lokāyata so-called “wolf’s footprint” stanza and tale, and “beautiful lady” stanza. In particular, this paper discusses Jayānanda’s short account of the tale and the stanzas contained in his Madhyamakāvatāraṭīkā on Candrakīrti’s Madhyamakāvatārabhāṣya. The Tibetan edition and English translation of Jayānanda’s relevant passages are also provided.
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