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Mahayana Buddhist Philosophy

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Mahayana Buddhist Philosophy ;;;;;;;;;;;;;;;;;;;;;; EPFTOPUQSPWJEFUSVFXJTEPNBOEUIBUFOMJHIUFONFOUJTUIF Mahayana Buddhist BCBOEPONFOUPGDPODFQUVBMUIJOLJOHw Philosophy* How did Nagarjuna argue for the emptiness of causality? Do Anthony Ridenour you agree to his arguments? Why or why not? Philosophy 450 /BHBSKVOBTBJE iɨPTFXIPBEIFSFUPBWJFXPGFNQUJOFTT How is Mahayana Buddhism philosophically di erent from BSFJODPSSJHJCMFwɨF.BEIZBNJLBEJBMFDUJDJTBGPSNPGreductio Hinduism and Hinayana Buddhism? ad absurdum VTFEUPSFWFBMUIFBCTVSEPSDPOUSBEJDUPSZOBUVSF PGBOPQQPOFOUTBSHVNFOUTɨJTEJBMFDUJDJTGPVOEFEPOUIF ɨFQIJMPTPQIZPG.BIBZBOB#VEEIJTNEFWFMPQFEBT UFUSBMFNNBVTFEJO*OEJBOMPHJDUIBUBTTVNFTGPVSQPTTJCMF TPNFUIJOHPGBDPVOUFSUPCPUI)JOEVJTNBOE)JOBZBOB WJFXT BïSNBUJPO OFHBUJPO CPUIBïSNBUJPOBOE #VEEIJTNɨF.BIBZBOBDPOTJEFSUIFQIJMPTPQIJFTPGCPUI OFHBUJPO BOE OFJUIFSBïSNBUJPOOPSOFHBUJPO8JUIUIJT )JOEVJTNBOE)JOBZBOBBTFYUSFNF BOEXIJMF)JOEVJTN GPVSTUFQGPSNVMBPGBOBMZTJT IFDPOTJEFSFETJYQPTTJCJMJUJFT BOE)JOBZBOB#VEEIJTNBSFTJNJMBSJONBOZXBZT UIFJSDPSF DPODFSOJOHUIFSFMBUJPOTIJQCFUXFFODBVTFBOEFêFDU BOE QIJMPTPQIJFTBSFRVJUFQPMBS)JOEVQIJMPTPQIZBTTFSUTUIF BSHVFEJUTJNQPTTJCJMJUZCFDBVTFBOZWJFXPGDBVTBUJPOMFBETUP FYJTUFODFPGatman UIFTPVM TFMGPSFHP BOEDPOTJEFSUIJTUPCF DPOUSBEJDUJPOPSBCTVSEJUZɨVT /BHBSKVOBTBSHVNFOUBUJWFBJN UIFFTTFODFPGNBOPOFBOEUIFTBNFBT#SBINBO UIFTVQSFNF XBTBXIPMFTBMFOFHBUJPOPGiBUUFNQUTUPDIBSBDUFSJ[FUIJOHT w SFBMJUZPGUIFVOJWFSTFɨJTSFBMJUZJT"CTPMVUF VODIBOHJOH )FNBEFBQPJOUUPBOBMZ[FFWFOIJTPXOBSHVNFOUBUJPO VOGPSNFEBOEVODFBTJOHJUJTQFSNBOFOUBOETUBOETCFIJOEBMM JOUIJTXBZBOEBEWPDBUFEBSFGVUBUJPOPGDIBSBDUFSJ[JOHPS UIFQIFOPNFOBPGUIFXPSME DPODFQUVBMJ[JOHFNQUJOFTT XIJDIJTDBVTBMJUZ XIJDIJTUIF )JOBZBOB#VEEIJTN POUIFPUIFSIBOE TUBVODIMZEFOJFT .JEEMF8BZ/PUIJOHFTDBQFTUIFTDSVUJOZPG/BHBSKVOBT TVDIBSFBMJUZPGTVCTUBOUJWFQFSNBOFODFBOETFMGBOEJOTUFBE MPHJDBTJUJTBQQMJFEVOUJMUIFSFJTOPQPTJUJPOPSWJFXMFGUUPCF EFDMBSFTUIBUBMMUIJOHT dharmas JOUIFVOJWFSTFBSFJODPOTUBOU QSPWFEɨFXJTEPNPGUIFFNQUJOFTTPGDBVTBMJUZ/BHBSKVOB ìVY/PXIFSFJTUIFSFGPVOEBOBCJEJOHTFMGUIBUJTJOEFQFOEFOU BEWPDBUFTIPMETOPWJFXPGJUTPXOPGBOZUIJOHXIBUTPFWFS PGUIFëWF4LBOEIBT UIBUBSFQFSNBOFOUBOEVODIBOHJOH BOEVMUJNBUFMZXIBUTMFGUJOUIFXBLFJTUIFUSVFTUBUFPG *OGBDU UIFSFJTOP"CTPMVUFSFBMJUZPUIFSUIBOUIFSFBMJUZPG UIJOHT UIF.JEEMF8BZPSDBVTBMJUZ BTCFJOHJOEFTDSJCBCMFBOE EFQFOEFOUPSJHJOBUJPO pratityasamutpada UIFDPOTUBOUìVY JODPNQSFIFOTJCMFUPDPOWFOUJPOBMUIPVHIUBOEMBOHVBHF of dharmas8IBUJTUBLFOUPCFSFBMJO)JOBZBOB#VEEIJTNJT *XIPMFIFBSUFEMZBHSFFXJUI/BHBSKVOBTBSHVNFOUT not the atmanPSTPVM CVUSBUIFSUIFdharmas, each themselves DPODFSOJOHUIFFNQUJOFTTPGFNQUJOFTTPSUIF.JEEMF8BZ QPTTFTTJOHOPTFMGOBUVSF CVUOPOFUIFMFTTSFBMBOETVCKFDUUPUIF DBVTBMJUZ$IFSJTIJOHUIFOPUJPOUIBUFNQUJOFTTJTBOBCTPMVUF DPOTUBOUìVYPGJNQFSNBOFODFBOEkarma SFBMJUZVOUPJUTFMGJTOPEJêFSFOUUIFOBTDSJCJOHBTFMGFYJTUFODF 2VJUFTVDDJODUMZ BTTUBUFEJOUIFHFOFSBMJOUS PEVDUJPO PSBCTPMVUFSFBMJUZUPBOZUIJOHFMTFPGUIFXPSME XIFUIFSJUCF of Empty Logic iUIFDIJFGQIJMPTPQIJDBMEJêFSFODFCFUXFFO BTFMG BHPE PSVUUFSOPOFYJTUFODF5PSFBMJ[FUIFFNQUJOFTT Hinayana and Mahayana is that while Hinayanists assert PGQIFOPNFOBJTPOFUIJOH CVUUPDPNFGBDFUPGBDFXJUIUIF the reality of dharmas, elements or entities, Mahayanists FNQUJOFTTPGFNQUJOFTTJTNVDINPSFTVCUMF*CFMJFWF*IBWF EFDMBSFUIBUBMMUIJOHTBSFFNQUZw $IFOH .BIBZBOJTUT IBEQFSTPOBMFYQFSJFODFPGUIJTNZTFMG IPXFWFSCSJFGJUXBT DMBJNFEUIBUUIBUJGUIFWJFXTPGPSUIPEPY)JOEVJTNXFSFUPP BOEDBOBUUFTUUIBUUIFXJTEPNSFWFBMFECZEJSFDUFYQFSJFODF FYUSFNF UIFPQQPTJUFWJFXT UIPTFPGUIF)JOBZBOJTUT XFSF PGFNQUJOFTTJTDPNQMFUFFSBEJDBUJPOPGDPODFQUVBMJ[BUJPO BMTPUPPFYUSFNF4PSBUIFSUIBOTIJGUJOHGPDVTPGUIFOBUVSF &NQUJOFTTUIFODFBTFTUPCFBDIBSBDUFSJTUJDPSBUUSJCVUFPG PGSFBMJUZBTCFJOHDPNQPTFEPGPOFUIJOH Atman-Brahman, BOZUIJOHBUBMM BOEFWFODPODFQUVBMJ[JOHFNQUJOFTT PSSBUIFS UPBOPUIFSUIJOH dharmas .BIBZBOBQIJMPTPQIZQSPDMBJNFE DBVTBMJUZJUTFMG JTBCBOEPOFE&NQUJOFTT CFJOHFNQUZJUTFMG UIBUBMMBTQFDUTPGFYJTUFODFBSFFNQUZPGPXOCFJOH5PUIF is then the full action of causality, and the Middle Way is Mahayana, to maintain the Atman-BrahmanBTSFBM PSUPBSHVF NBOJGFTUCFGPSFPOFTWFSZFZFT*GUIFTFUSVMZBSFUIFSFTVMUTPG JNQFSNBOFOUdharmasBSFSFBM BSFCPUIFYUSFNFWJFXT BOE /BHBSKVOBTFYQMBOBUJPOPGUIF#VEEIB%IBSNBBTFNQUJOFTT TPUIF.BIBZBOBQIJMPTPQIZSFGVUFTCPUIGPSFNQUJOFTT UIF a restatement of the Middle Way and pratityasamutpada, then I EPDUSJOFUIBUiFNQUJOFTTJTBOVOBUUBDIFEJOTJHIUUIBUUSVUIT BNJOGVMMBHSFFNFOUXJUIIJTBSHVNFOUT BSFOPUBCTPMVUFMZUSVF*UUFBDIFTUIBUEJTDVSTJWFLOPXMFEHF HOHONU Volume 8 2010 - 11 Who is the Buddha? Is he a divine being or merely a human #VEEIB'JSTUOPUFUIBU4IBLZBNVOJ XIFOBTLFEBCPVU being in the eyes of the Buddhists? UIFFYJTUFODFPG(PE SFNBJOFETJMFOU/BHBSKVOBBOEUIF .BEIZBNJLB JOTIPSU iEPOPUBTTFSUUIBUUIFFYJTUFODFPG(PE ɨFTFRVFTUJPOTBSFOPUDMFBSDVU CMBDLPSXIJUF JTGBMTFPSEPVCUGVM CVUUIBU(PETFYJTUFODFBTUIFDSFBUPSPG )JTUPSJDBMMZTQFBLJOH UIF#VEEIBJTTJNQMZUIFGPVOEFSPGUIF UIFXPSMEJTVOJOUFMMJHJCMF wBOEOPTQFDJBMBUUFOUJPOJTHJWFOUP Dharma Sangha and the JGJOEFFETVDIBTJOHVMBSNBOFYJTUFE UIF#VEEIBBTJNQPSUBOU ;FO#VEEIJTNUBLFTUIJTMBTU 8IBUNBEFUIF#VEEIBUIFi"XBLFOFE0OFwBOETJHOJëDBOU TUBUFNFOUUPJUTFOECZBOTXFSJOHUIFRVFTUJPO iXIPJTUIF BNPOHIJTQFFSTXBTIJTFOMJHIUFONFOU8IBUNBZIFMQUP #VEEIB wXJUIiɨSFFQPVOETPGìBYwɨF.BTUFS-JO$IJJT BOTXFSUIFBCPWFRVFTUJPOTJTUPJOWFTUJHBUFIPXUIJTBDUPG LOPXOGPSTBZJOH i*GZPVNFFUUIF#VEEIB LJMMUIF#VEEIB*G BXBLFOJOHPSFOMJHIUFONFOUUSBOTGPSNTUIFQFSTPOGSPNBO ZPVNFFUUIF1BUSJBSDI LJMMUIF1BUSJBSDIwɨJTJT PGDPVSTF OPU IJTUPSJDBMQFSTQFDUJWFɨFRVFTUJPOJTUIFOEJEUIF#VEEIBT UPCFUBLFOMJUFSBMMZCVUJUJTUPBJEUIFTUVEFOUJOFSBEJDBUJOH FOMJHIUFONFOUUSBOTGPSNIJNJOUPUIFEJWJOF PSXBTIFKVTU GBMTFWJFXTPGFYUFSOBMJOEFQFOEFODF IBQQZ *OTVN UIF#VEEIBJTVOJWFSTBMMZBDDFQUFEBTat least the 4UPSJFTBCPVOEJOUIF1BMJDBOPOBOEUIFMBUFS.BIBZBOB IJTUPSJDBMGPVOEFSPGUIFNPWFNFOU"GUFSIJTparinirvana nearly sutras PGUIF#VEEIBTTVQFSIVNBOBCJMJUJFTɨF+BUBLBTUPSJFT FWFSZTDIPPMEFWFMPQFEJUTPXOJOUFSQSFUBUJPOPGIJTJNQPSUBODF bodhisattva SFDPVOUUIFQSFWJPVTMJWFTPGUIF#VEEIBBTB JOUIFJSQSBDUJDFɨSPVHIUIFIJTUPSZPG#VEEIJTNIJT QFSGPSNJOHNJSBDVMPVTEFFETPVUPGIJTDPNQBTTJPOBOEMPWFGPS EFJëDBUJPODBOOPUCFEFFNFEJOTJHOJëDBOU BOEUIFUSVFSFBMJUZ sutras BMMMJWJOHCFJOHT0UIFSMBUFS EFTDSJCFJOHSFBUQPFUJDEFUBJM PGIJTCFJOHBEJWJOFCFJOHPSNFSFMZBHJGUFEIVNBOJTMFGUUP UIFSFBMNTPGUIF$FMFTUJBM#VEEIBT JODBMDVMBCMFJOOVNCFS UIFEJTDSFUJPOPGFBDIJOEJWJEVBM#VEEIJTU BOEVOTVSQBTTFEJOCMJTTBOECFBVUZɨF#VEEIJTUDPTNPMPHJFT PGCPUI)JOBZBOBBOE.BIBZBOBBSFGVMMPGBMMLJOETPGCFJOHT HPET EFWBT IVNBOT BOJNBMT HIPTUT BOEEFNPOTɨF Work Cited #VEEIBT BCPWFBMM BSFIFMEJOUIFIJHIFTUFTUFFNCZBMMCFJOHT BOEQPTTFTTBMMUIFRVBMJUJFTPGQFSGFDUXJTEPNBOEDPNQBTTJPO $IFOH )TVFIMJEmpty Logic: Madhyamika Buddhism from .BOZPGUIFTFEFTDSJQUJPOTBOETUPSJFTPGUIF#VEEIBBOE Chinese Sources%FMIJ *OEJB UIFVOJWFSTFBSFGBOUBTUJDBM BOEJUJTVODMFBSUPXIBUEFHSFF UIFZXFSFUBLFOMJUFSBMMZCZ#VEEIJTUT5XPUIJOHTBSFDMFBS ɨFTFUISFFFTTBZTXFSFTVCNJUUFEBTBOFYBNBMJTUPGFJHIU BCPVUUIFTFTUPSJFTUIFZXFSFPGUFOXSJUUFOXJUIUIFQVSQPTF RVFTUJPOTXFSFQPTFE PGXIJDIUIFTUVEFOUTTFMFDUFEUISFF PGFYQMBJOJOHBQBSUJDVMBSNPSBMPSFUIJDBMEJTDJQMJOF BOEUIFZ RVFTUJPOTUPEJTDVTTBOETVCNJUGPSHSBEJOH PGUFODPOUBJOFEFYQMBOBUJPOTPGUIFCFOFëUTPOFSFDFJWFTCZ QSPDMBJNJOHUPPUIFSTUIFNFTTBHFPGUIFQBSUJDVMBSUFYU "MUFSOBUJWFMZ UIFS FBSFEJTDJQMJOFTBOETDIPPMTPG#VEEIJTU UIPVHIUUIBUFYQSFTTOPJOUFSFTUXIBUTPFWFSJOEFJGZJOHUIF 12 - HOHONU Volume 8 2010 .
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