Buddhism Madhyamaka
Madhyamaka is a
philosophical school within Buddhism that originated in India and is associated
with the Mahayana tradition. The term "Madhyamaka" means "middle
way" or "middle path," and it refers to the middle ground
between extreme views.
The founder of the Madhyamaka
school is traditionally considered to be the Indian philosopher Nagarjuna, who
lived around the 2nd century CE. Nagarjuna's writings and teachings form the
basis of Madhyamaka philosophy. His most famous work is the
"Mulamadhyamakakarika" or "Fundamental Verses on the Middle
Way."
Central to Madhyamaka
philosophy is the concept of "emptiness" or "sunyata."
According to Madhyamaka, all phenomena lack inherent or independent existence.
They are empty of any fixed or permanent essence. This applies to both external
objects and internal mental constructs. Emptiness is not a nihilistic view that
denies the existence of things but rather a recognition that all things depend
on causes and conditions and are interdependent.
Madhyamaka philosophy
also emphasizes the idea of "dependent origination"
(pratityasamutpada). It asserts that all phenomena arise dependently and are
interconnected. Nothing exists in isolation but is conditioned by a complex web
of causes and conditions.
The Madhyamaka school is
known for its use of logical reasoning and dialectical arguments to deconstruct
conceptual frameworks and expose their inherent contradictions. Nagarjuna
employed a method called "prajnaparamita" or "perfection of
wisdom" to challenge fixed views and promote a direct realization of
emptiness.
Over time, Madhyamaka
philosophy spread to various countries, including Tibet, China, and Japan,
where it influenced the development of other Buddhist traditions. Different
sub-schools and interpretations of Madhyamaka emerged, such as the Prasangika
and Svatantrika, each emphasizing certain aspects of the philosophy.
In summary, Madhyamaka is
a Buddhist philosophical school that emphasizes the middle way between extremes
and explores the concept of emptiness to challenge fixed views and promote a
deeper understanding of reality.
THE "DIALECTIC"
("RELATIVISTIC") THEORY OF REALITY
Preamble
Sunyata
Sunyata and
dharma (phenomenon, phenomena)
Sunyata, the
One Reality
Diana
Preamble
"Like the stars, an
illusion, like a lamp, a masquerade, dewdrops or a bombshell, a dream, a
lightning or a cloud, so we should see what is addicted"
Sunyata
For Primordial Buddhism
Ultimate Reality is Indefinable. It is considered as Emptiness, Infinite,
Undefined. Within This "Emptiness", due to ignorance (avidya), error,
wrong perception (moha) appears at the cosmic and individual level the becoming
(samsara), as a process, as an evolution, as a succession of momentary states
(dharma). The dharmas exist as momentary dependent phenomena, as simple phenomena
or as causes of objects, that is, they can be determined “this way” or “that
way” and yet they are considered real…. Nirvana is realized by erasing the
processes of evolution, which are considered “real” …
Thus, Nirvana and Samsara
are both considered real and opposites…
For Sunyavada Sunyata
(Emptiness) is the Only Reality. Sunyata is not defined, it is as if it does
not "exist" (hence it gives the "impression" of the Void).
The Sunyata is the Absolute, the Ultimate Reality that does not come under
categories of the intellect. In Sunyata, in the Absolute, no determinations,
attributes can be attributed. What exists is Sunyata, there is nothing
different, whatever appears different, the phenomenon, is also Sunyata. So,
Samsara is nothing but an apparent reality. The dharmas are Sunyata, i.e., they
cannot be determined (they cannot be used as supports of perception). Dharmas
appear but do not last, they are glimpses within the Sunyata, they are not
permanently there, so they are not different from the Sunyata Thus
"things" themselves are not determinable. Thus, only Sunyata
constitutes Reality...Nirvana is realized...Thus Nirvana and Samsara are the
same...
So, the Only Reality that
exists is Sunyata (Emptiness), there is no different state, there is no
Nirvana, there is no existence, samsara, karma, there is no realization, there
is nothing, all these are imaginary states. He who perceives Sunyata
experiences Reality. Anyone who does not realize this is immersed in a fantasy
reality where everything has no real existence. So, what "beings" owe
is the realization of Sunyata, the One Reality. As long as they don't realize
it, they are in the fantasy. Thus, in Sunyavada the concept of Realization is
differentiated. The point is not, as in Theravada, the erasure of the processes
of evolution, but the realization that there is only One Reality and that all
states of existence are imaginary. Although the Reality is set differently and
the concept of realization varies, yet in Sunyavada too there is something to
be realized, the realization of Sunyavada, the One Reality. So, between
Theravada and Sunyavada there is no difference, there is simply a different
description and a different approach to Reality.
Sunyata
and dharma (phenomenon, phenomena)
Sunyata constitutes the
One Reality. What appears (definable, existent, objective) is only a phenomenon
which when analyzed in its determinations (laksana- characteristics,
determinations, supports of the intellect) has no reality of its own (svabhava
- self - existence, substance, reality) and thus "dissolves" » again
in Sunyata.
So, in this sense there
is only Sunyata, there is nothing other than Sunyata, some objective reality,
self-existent objects, etc. The dharmas that for Theravada were really for Sunyavada
are not different from Sunyata. The skandas which for Theravada were considered
true for Sunyata are but phenomena woven into Sunyata. Vijnana (the
"consciousness" of an individual being) when broken down into its
determinations, in its "nature" is only perception, it is a
phenomenon whose deepest nature is Sunyata. In the same way, all phenomena,
samskaras, imprinted perceptions that feed tendencies, instincts, desires, when
analyzed in their function have no reality, they are only perceptions, they are
Sunyata. The objects of perception, of sensation, objects, are all phenomena.
Sunyata is the One
Reality. All phenomena are only perceptions (and when analyzed in their nature
they are illusory), they have no reality, they are Sunyata. Thus, there is no
essential distinction between Sunyata and the perception of phenomena (which
make up the experience of the phenomenal world). There are three varieties of
phenomena, vijnana phenomena, samskara phenomena, and external phenomena.
External, objective, phenomena are illusory, they do not constitute an
objective, self-existent world, they do not actually exist. Of course, all
these phenomena, when they manifest themselves, obey their own laws. So, there
is no distinction between Sunyata and phenomena. There is simply perception of
Sunyata or perception of phenomena that are not different from Sunyata.
Sunyata,
the One Reality
Since only Sunyata is
Reality and all phenomena are woven into Sunyata and are not essentially
different from Sunyata, they are Sunyata, there is no samsara, no exit from
samsara. There is simply perception of Sunyata or perception of phenomena that
are also Sunyata, they are the same even if they look "different".
Also, the law of karma (of causality, of cause-and-effect connection) only
concerns the "virtual" reality.
Only Sunyata is Reality,
everything else is only a dream, an illusion.
Dhyana
Sunyata is the One
Reality (in Sunyata all phenomena are woven and are non-different from It).
There is perception of Sunyata or perception of phenomena, which is also
Sunyata. Bodhi is the perception that Sunyata alone is reality. When phenomena
are analyzed and dissolved in Sunyata there is Bodhi. When phenomena are
allowed to manifest there is no Bodhi. There are three kinds of phenomena, vijnana
phenomena, samskara phenomena, all phenomena of perception.
The Practice that leads
to Bodhi is Dhyana. The purpose of Dhyana is to neutralize all phenomena, to
dissolve them in Sunyata. Phenomena of perception which are not considered
different from Sunyata are rejected anyway as unreal (as mere phenomena). So
there remain two types of phenomena. The samskaras, which are mental
impressions and must be rejected again and again as they emerge from the depth
of being, from instincts, memories, etc. and the vijnana phenomena that
structure the perception of a personal existence that must be constantly
de-constructed until to dissolve in Sunyata. Then the very perception of
Sunyata, which is related to inner mental functions, must be deconstructed.
True Sunyata is beyond all these.
Dhyana therefore has Five
Ranks (or Seven Ranks, if we take in our view that the rejection of inner
mentalism has three stages)
1) BODHI, (Realization,
Attainment, Enlightenment).
2) Rejection of Inner
Mental Activity... There is no distinction between Sunyata and mental activity,
Nirvana and skandas.
a) Sunyata is empty of
Sunyata – there is no subject, no object
b) Consciousness itself
is Sunyata – underlying object are identified
c) All is Sunyata –
subject and object are separated.
3) Rejection,
Neutralization, of vijnana (consciousness, view). Even personal redemption in
Nirvana must be rejected. Nirvana itself as a personal attainment is illusory.
4) Rejection, Elimination
of samskara (intellect). Nothing can be considered a prop or used as a basis
for intellectual work.
5) Rejection of samjna
(perceptual process). The phenomena of perception, as objective phenomena, are
rejected anyway
When we come to the
realization of Sunyata then we realize that there is no distinction between
Sunyata and phenomena, no distinction
Bodhi
According to Sunyavada
teaching everything is Sunyata, there is nothing other than Sunyata, all
phenomena are Sunyata. When we realize it there is Bodhi. Therefore, Bodhi
means perception of Reality, the Only Reality that exists, not the attainment
of some other state. When we do not perceive Reality (when there is no Bodhi)
we are in a dream state, unreal in the last analysis. Ultimately, we either
perceive Reality or we don't. When we perceive it, it is as if we awaken to
Reality, the Only Reality, the other states are as if they do not exist. So,
there is no achievement in the sense that we pass from one real state to
another real state.
...
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