Download Dharmapala's Yogacara Critique of Bhavaviveka's Madhyamika by John P. Keenan PDF

By John P. Keenan

In his Sataka remark, the Yogacara thinker Dharmapala degrees the earliest specific critique of Madhyuamika notions of vacancy, arguing that his Yogacara interpretation is best since it avoids and affirms the other-dependent validity of language. He in particular takes target on the Madhyamika thinker Bhavaiveka, refuting his past criticisms of the Yogacara thinkers.

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Dharmapala's Yogacara Critique of Bhavaviveka's Madhyamika Explanation of Emptiness: The Tenth Chapter of Ta-Ch'eng Kuang Pai-Lun Shih Commenting on Aryadeva 's Catuhsataka Chapter Sixteen (Studies in Asian Thought and Religion)

In his Sataka observation, the Yogacara thinker Dharmapala degrees the earliest specific critique of Madhyuamika notions of vacancy, arguing that his Yogacara interpretation is most efficient since it avoids and affirms the other-dependent validity of language. He particularly takes target on the Madhyamika thinker Bhavaiveka, refuting his earlier criticisms of the Yogacara thinkers.

Additional resources for Dharmapala's Yogacara Critique of Bhavaviveka's Madhyamika Explanation of Emptiness: The Tenth Chapter of Ta-Ch'eng Kuang Pai-Lun Shih Commenting on Aryadeva 's Catuhsataka Chapter Sixteen (Studies in Asian Thought and Religion)

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76 The text has Simply internalized the twelvefold chain of causes (nidana l that Sakyamuni preached as the engendering of transmigratory suffering. And, just as release is achieved through reversing that causal process by the practice of the path, so one not only abandons the imagined pattern, but also must "destroy the pattern of other-dependence:77 Yet, there are tensions and problems. If language is located exclusively in the imagined pattern, then how can it not be totally abandoned when that pattern is abandoned?

But taking this fourth rule seriously would require moving altogether outside the sphere in which language operates, and so also outside the sphere of scholarly activity. I t is an ancient and standard Buddhist claim that the attainment of true Wisdom somehow transcends language, and that the sphere of discursive understanding in which doctrine-expressing sentences necessarily have their being, although essentiaL is significant primarily because the claims made in that sphere are instrumentally effective in producing nondiscursive awareness (jifana).

If the final stage of discernment allows one either to rely on the text or not to rely on the text, then does not the task of interpretation begin to float free,' in abeyance of any textual discourse? If one already knows what texts mean, then why bother with them at all? Mahayanasamgraha, ClasSical Yogacara In contrast to the SamdhinirmocanaslItra and its initial Praji'iaparamita discourse, the Mahayanasamgraha begins with an analysis of the structure of 76r. 16, p. 693a-b, Lamotte, SanJdhinirmocana-sutra ,p.

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