
	Where results make sense

Topic: Prasangikas

Related Topics

Trikaya

Blair Brown

Bud Cort

Maya (illusion)

Berg Lake

Phuture

Dav Pilkey

Zacarias

	Karma Triyana Dharmachakra -- Tibetan Buddhism -- Cultivating Insight into the Nature of Things as They Are -- The Two ...
		Moving on then to the explanation of the two truths in terms of the tradition of the Prasangikas, the root text says that the conventional truth is what is imputed by thought, the expressions of the world.
		Briefly, in the Prasangika approach, all of the fabrications of the mind and all of the objects that result from these fabrications of the mind are relative, the conventional truth.
		For the purpose of exhausting or pacifying this relative perception of truth, it is necessary to realize and to understand the meaning of the state of the ultimate truth, the state that is free from conceptualization, fabrication, elaboration.
	www.kagyu.org /kagyulineage/buddhism/cul/cul03.php (3686 words)

	Prasangika - Japan
		Prasangika is a sub-school of Madhyamaka Buddhism that holds the method of logical consequence (prasanga) to be the only valid method of demonstrating the nature of the Two Truths to opponents in debate.
		While the Prasangika held it to be the only valid method of demonstrating the Two Truths to the unenlightened, the Svatantrika felt that the Buddhist logician must not only use prasanga to show how an opponent's position leads to false conclusions, but that the Buddhist must also put forward a concrete thesis of his own.
		The Prasangika rejection of the Svatantrika position was based on the belief that any Buddhist making positive assertions about the conventional world was committed to the existence of an illusion.
	prasangika.zdnet.co.za /zdnet/Prasangika (569 words)

	May Book Reviews
		The Madhyamaka Rangtong uses reason to establish that consciousnesses and their objects cannot be ultimately real, because in the final analysis each arises only in dependence on the other and neither has a self-nature of its own.
		Their aim is to free the awareness of its conceptualizing habit and to let the ultimate nature of reality reveal itself in a totally non-conceptual way.
		From the Shentong point of view, the fault with both Svatantrika and Prasangika Madhyamaka is that they do not distinguish between the three different kinds of existence, the three different kinds of emptiness and the three different kinds of absence of essence...
	aufrecht.org /blog/one-entry?entry_id=10900 (1175 words)

	Buddhism and Physics
		For the Prasangikas, because of the lack of a true self of an object, the awareness by which the object is posited imputes all the qualities of that object.
		The Prasangikas denounce the Svatantrika refutation of a self of phenomena as 'coarse', because although the Svatantrikas reject the notion that phenomena exist as their self without appearing to an awareness, they still accept a 'subtle' self of phenomena, inherent existence.
		The Prasangikas, for their part, reject the use of autonomous syllogisms because of the necessary use of a commonly appearing subject, which implies the existence of phenomena by way of own character.
	www.purifymind.com /BuddhismPhysics.htm (9342 words)

	Views
		"The Madhyamaka of the Prasangika and the Svatantrika is the coarse, Outer Madhyamaka.
		For the Prasangikas, if anything exists objectively and is identified within the basis of designation, then that is, in fact, equivalent to saying that it exists autonomously, that it has an independent nature and exists in its own right...
		Prasangikas, on the other hand, when confronted with this un-findability of the essence of the object, conclude that this is an indication that objects do not exist inherently, not that they do not exist at all.
	www.khandro.net /doctrine_philo_views.htm (1767 words)

	Madhyamaka -- Facts, Info, and Encyclopedia article (Site not responding. Last check: 2007-11-05)
		Therefore there is no position that constitutes the ultimate truth (paramartha), including the views and statements made by the Prasangikas themselves, which are held to be solely for the purpose of defeating all views.
		The (One of the main traditions of Mahayana Buddhism; holds that the mind is real but that objects are just ideas or states of consciousness) Yogacara Madhyamaka, who claim that all phenomena are nothing but the 'play of mind', and that mind, thus, is the basis of everything.
		The Svatantrika Madhyamaka, who differed from the Prasangika in that they believed conventional phenomena could exist for themselves without existing ultimately.
	www.absoluteastronomy.com /encyclopedia/m/ma/madhyamaka.htm (307 words)

	MADHYAMAKA SCHOOLS IN INDIA
		This Volume traces the development of one of the most divisible debates in Buddhist philosophy in which leading parts were taken by Nagarjuna, Bhavaviveka and Candrakirti.
		The interesting debate between the Prasangikas and Svatantrikas has thus far received comparatively little attention.
		It has been largely assumed that the division between the two schools occured as a result of the disagreements on the essentials of the Madhyamaka philosophical view.
	www.exoticindiaart.com /book/details/IDC239 (312 words)

	Vajranatha.com
		In the form of Prasangika Madhyamaka, which employs the critical dialectical methods perfected by Chandrakirti, this became the official philosophical position among all five Tibetan schools including the Nyingmapa and the Bonpo.
		Basing themselves on the brilliant commentaries by the great master Nagarjuna to the Prajnaparamita Sutras, the Prasangika Madhyamikas point out that we cannot properly make the assertion that "Mind alone is real!" because this view, if examined critically and carried to its logical conclusion, will only lead to absurdity or self-contradiction.
		In fact, according to the Prasangikas, this will be the case with any metaphysical statement regarding the ultimate nature of reality because the nature of reality (Dharmata) exceeds and goes beyond the conceptual limitations imposed by the categories and rational processes of the finite human intellect.
	vajranatha.com /teaching/DzogchenChinese.htm (3458 words)

	Emptiness and Dependent Arising
		According to Prasangika philosophy this is totally wrong; what the Svatantrikas believe exists is in fact a total hallucination.
		Prasangikas believe this not just because their philosophy says so but because if you actually meditate and search for an inherently existent I, you can’t find it.
		This, in turn, will lead you to realize the subtle view of Prasangika, how the sprout exists—that it is empty of inherent existence but exists by being merely labeled, dependent on name and concept.
	www.thubtenchodron.org /GradualPathToEnlightenment/emptiness_and_dependent_arising.html (8071 words)

	Modern Physics
		As I shall suggest in the discussion of the second turning, the approach of the Prasangika Madhyamika in their systematic testing of every aspect of the world for "true existence" has the character of an ambitious research program that is approached in the spirit of modern physics.
		Another form of the prediction of Prasangika is that once one has identified an object or a phenomenon, it is ultimately not findable, that is, it does not exist as a single, "atomic" or fundamental object, precisely localizable in space and time.
		According to the Prasangika, objects of sense consciousness such as the snake or rope are external to the perceiving consciousness.
	www.colorado.edu /APS/landscapes/tibet/modern_physics.htm (9959 words)

	E-sangha, Buddhist Forum and Buddhism Forum > What Is The Middle Way?
		The path of the different Prasangika Madyamaka traditions might seem the same as the goal is in both the same, Buddha the Enlightenend State, but the way is different because of different interpretations within the Madyamakas.
		The madhyamika Prasangikas do not say that the Svatantrika definition is wrong, per say, however, they do offer what they belive to be a more subtle definition, which is that things are empty of existing other than as a projection onto a basis of our projections.
		(2) According to Prasangika, "existence established as true" means existence established by a manner of abiding on the side of an object, unshared with anything else, because it is not enough that defining characteristics are merely imputable (applicable).
	www.lioncity.net /buddhism/lofiversion/index.php/t4130-100.html (9615 words)

	Cutting the Source of Suffering
		This is the object to be refuted according to the Prasangika school, this very subtle hallucination, this thing which is slightly more that what is merely labeled by mind.
		The appearance of a table on the base is the object to be refuted by the Prasangikas.
		The very subtle false projection, the object to be refuted by the Prasangikas, arises when the rope appears back as though it were not merely labeled by mind.
	www.dharmafriendship.org /teachings/t-emptiness.shtml (2466 words)

	WingMakers Forum -
		Therefore there is no position that constitutes the ultimate truth (paramartha), including the views and statements made by the Prasangikas themselves, which are held to be solely for the purpose of defeating all views.
		The Prasangikas also identify this to be the message of the Buddha who, as Nagarjuna put it, taught the Dharma for the purpose of refuting all views.
		Prasangika is a sub-school of Madhyamaka Buddhism that holds the method of logical consequence (prasanga) to be the only valid method of demonstrating the nature of the Two Truths to opponents in debate.
	forum.wingmakers.co.uk /viewthread.php?tid=292&page=2#pid19222 (6440 words)

	His Holiness Dalai Lama on Nagarjuna, Shantideva and Thokmay Sangpo - August 2006 - Fourth day, afternoon session - ... (Site not responding. Last check: 2007-11-05)
		So from the point of view of the Prasangika, they say that, the way and manner in which we establish the validity of the valid cognition is by means of dependence on the object of the apprehension of the valid cognition.
		Then, Prasangikas again they say that external existence and the mind, if they don't exist, then these two are just equal, they are both equally non existence on the ultimate sense, where as on the conventional sense, just as the mind exists, the external things as well exist.
		However, from the Prasangikas point of view, form the highest Buddhist School point of view, there is no such self, everything without any exception is mere mental imputation, and the aggregate is no exception.
	goosebumps4all.net /tddt/index.php/His_Holiness_Dalai_Lama_on_Nagarjuna,_Shantideva_and_Thokmay_Sangpo_-_August_2006_-_Fourth_day,_afternoon_session (6495 words)

	ipedia.com: Madhyamaka Article (Site not responding. Last check: 2007-11-05)
		The Yogacara Madhyamaka, who claim that all phenomena are nothing but the 'play of mind', and that mind, thus, is the basis of everything.
		The Prasangika Madhyamaka, whose sole avowed technique is to show by prasanga (or Reductio Ad Absurdum) that any positive assertion (such as "asti" or "nāsti", "it is", or "it is not") made about, or view proclaimed of, phenomena must be regarded as merely conventional (saṃvṛti or lokavyavahāra).
		The Prasangikas also identify this to be the message of the Buddha who, as Nāgārjuna put it, taught the Dharma for the purpose of refuting all views.
	www.ipedia.com /madhyamaka.html (352 words)

	Della Santina excerpt Advayavada Buddhism Infocenter - Amsterdam
		The arguments employed by the Prasangika and Svatantrika schools of the Madhyamaka system, therefore, represent attempts to communicate the extraordinary knowledge embodied in the Madhyamaka philosophy to the uninitiated through concepts and language.
		Yet when the philosopher attempts to express extraordinary knowledge through concepts and language, amenable to the understanding of the uninitiated, he must take great care to preserve the essential purity of the extraordinary philosophical knowledge which he is anxious to communicate.
		The controversy between the Prasangika and Svatantrika schools must, in the final analysis, be seen in the light of this fundamental problem.
	www.euronet.nl /~advaya/santina.htm (1270 words)

	[No title]
		In Sanskrit this form of argument is called prasanga, and it was from this term that the Prasangika school took its name.
		For example, the theory of self-production (i.e., that entities originate from existent things) was advocated by a rival of the Prasangikas, the Sankhya philosophical school.
		This trend even led the Prasangika sub-school to gradually refine and formalize its argument ad absurdum, so that within the course of a few hundred years, a much more formal presentation of the philosophy of emptiness emerged.
	www.quangduc.com /English/psychology/17enlightenment20.html (2766 words)

	A Brief Exposition of the Views of the Four Indian Schools - Dharmaweb
		In the next and final post, I will be presenting Tsongkapa's(1357-1419) interpretation of Prasangika Madhyamika as being superior to Svatantra while noting the arguments of those Tibetan scholars that disagree.
		Other scholars in Tibet hold that Tsongkhapa's differentiation is incorrect since the Sautrantikas do not assert svalaksana ultimately and only use it conventionally as a means to lead persons to the truth and do not hold it as a view.
		They further argue that the Indians did not view the Svatantrikas and Prasangikas in the way Tsongkhapa did and rather seemed to agree that the difference was pedagogical.
	www.dharmaweb.org /index.php/A_Brief_Exposition_of_the_Views_of_the_Four_Indian_Schools (3499 words)

	Selflessness
		Finally we come to the highest view of the Prasangika Madhamika, that the self is merely attributed in dependence upon the aggregates.
		All of these schools agree that there is some sort of relationship between the self, and body and mind, that self and body and mind are not completely separate and distinct entities.
		So the Vaibhasikas, make a number of different assertions: each of the five aggregates are the self, the combination of the five aggregates is the self, and so forth.
	www.dharmafriendship.org /reflections/r-selflessness.shtml (2655 words)

	Feel Philosophy: March 2007
		The Madhyamakas, however, go further than Wittgenstein by insisting that, in reality there is no “thing” as such to which words refer, and that all such “things” are but conceptual constructs that are logically dependent upon their conceptually constructed counter-positives.
		Like the Prasangikas, Derrida argues that “meaning” is determined by a series of oppositional relations — signifier/signified, universal/particular, substance/attribute, essence/iteration, concept/thing, scheme/content, map/territory — in which both poles are mutually determinate, and in which no priority can be granted to one of the poles.
		Thus, for the Prasangikas, there is no transcendent referent that determines and has priority over the term “emptiness”.
	feelphilosophy.blogspot.com /2007_03_01_archive.html (9727 words)

	The Eight Places of Buddhist Pilgrimage - Shravasti
		According to the Prasangikas, the "emptiness of true existence" and the "emptiness of inherent existence" mean the same thing.
		For the Prasangika school, there is not even a subtle difference between the selflessness of a person and the selflessness of phenomena.
		For the Prasangikas, all these terms describe the object of negation-the kind of existence that is being refuted or negated.
	www.lamayeshe.com /otherteachers/tsultrim/mirror_2.shtml (12386 words)

	Emptiness
		According to the Prasangika school, the object of refutation (or negation, gag-cha) is an extremely subtle object that is ever so slightly more than — a little over and above — what is merely labelled by the mind.
		The hallucination on the I that the Svatantrikas describe is grosser than the one the Prasangikas explain.
		The lower schools were steps to the higher ones, leading ultimately to the Prasangika.
	www.bodhicitta.net /emptiness.htm (5841 words)

	"An Analysis of Madhyamike Particle Physics"
		The basis for this division was yet another loophole in Nagarjuna's writings; how the understanding of emptiness is to be produced in the mind of an opponent.(4)
		According to Tsongkapa's Great Exposition of the Stages of the Path to Enlightenment, "The reason why they assert autonomous signs [proofs] in their [Svatantrika] system is this conventional existence of own-character, that is, establishment by way of the object's own entity conventionally" (7).
		Taking the lead from the Kasyapa Chapter Sutra, which says that phenomena are empty of themselves as being established as their own mode of being (14), Prasangikas constructed a different paradigm of conventional existence.
	www.serve.com /tito/sci/gizard.html (8681 words)

	A Natureza da Sabedoria
		Nas escrituras do Madhyamaka Prasangika, entretanto, como nos trabalhos de Aryadeva e nos textos que estamos discutindo, não há diferença sutil entre o não-eu das pessoas e o não-eu dos fenômenos.
		Permanece o fato, porém, de que todos os pensadores Madhyamaka — tanto os prasangikas quanto os svatantrikas — estão unidos em rejeitar qualquer noção de existência verdadeira ou última ao longo de todo o espectro da realidade.
		Um rejeita a noção de existência inerente até mesmo no nível convencional [os prasangikas]; o outro aceita a noção de existência inerente no nível convencional [os svatantrikas].
	www.dharmanet.com.br /prajna/natureza.htm (2045 words)

	Extract of Reflexive Nature Of Awareness, A Tibetan Madhyamaka Defence by Williams, Paul
		Or Prasangika could be held to be correct as far as anything which can be conceptualized is concerned, although our putative Ultimate Reality is nonconceptual and therefore not touched by the Prasangika negations of inherent existence.
		W e have seen that while reflexivity (‘self-awareness’) is a feature of the rDzogs chen ultimate reality, it is important that this reflexivity is also present in all mental states, in all states of consciousness.
		One response would be to suggest that while the Prasangika does indeed deny self-awareness, that denial is of an ultimate self-awareness (which we could then cope with, in fact neutralize, using the suggested strategies above), but does not deny that consciousness qua consciousness, in other words consciousness as known in the world, is self-aware.
	www.wisdom-books.com /ProductExtract.asp?PID=7248 (2182 words)

	Order of Nazorean Essenes
		In the form of Prasangika Madhyamaka, which employs the critical dialectical methods perfected by Chandrakirti, this became the official philosophical position among all five Tibetan schools including the Nyingmapa and the Bonpo.
		Basing themselves on the brilliant commentaries by the great master Nagarjuna to the Prajnaparamita Sutras, the Prasangika Madhyamikas point out that we cannot properly make the assertion that "Mind alone is real!" because this view, if examined critically and carried to its logical conclusion, will only lead to absurdity or self-contradiction.
		In fact, according to the Prasangikas, this will be the case with any metaphysical statement regarding the ultimate nature of reality because the nature of reality (Dharmata) exceeds and goes beyond the conceptual limitations imposed by the categories and rational processes of the finite human intellect.
	essenes.net /Bonpo3.html (3458 words)

	Madhyamika
		Um entendimento completo da filosofia Prasangika requer familiaridade com os textos originais e com as visões contrastantes da erudição interpretativa.
		No Prasangika, os proponentes não aceitam ou apresentam, como as outras escolas fazem, qualquer teoria em qualquer um dos quatro modos, conhecidos como as quatro alternativas de existência: [1] "é", [2] "não é", [3] tanto "é" quanto "não é", [4] não "é" nem "não é".
		Os prasangikas, portanto, não apresentam qualquer teoria que diferencie.
	www.dharmanet.com.br /prajna/caminho.htm (2827 words)

Try your search on: Qwika (all wikis)