Buddhist philosophy

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Buddhist philosophy is the

Edward Conze splits the development of Indian Buddhist philosophy into three phases:^[10]

1. The phase of the
   Gautama Buddha, and are common to all later schools of Buddhism
   .
2. The second phase concerns non-Mahāyāna "scholastic" Buddhism, as evident in the Abhidharma texts beginning in the 3rd century BCE, that feature scholastic reworking and schematic classification of material in the early Buddhist texts.^[2] The Abhidhamma philosophy of the Theravāda school belongs to this phase.
3. The third phase concerns
   Yogācāra.^[3][5]

Philosophy in ancient India was aimed mainly at spiritual liberation and had soteriological goals. In his study of the Mādhyamaka and Sautrāntika schools of Buddhist philosophy in ancient India, Peter Deller Santina writes:^[11]

Attention must first of all be drawn to the fact that philosophical systems in India were seldom, if ever, purely speculative or descriptive. Virtually all the great philosophical systems of India: Sāṃkhya, Advaita Vedānta, Mādhyamaka and so forth, were preeminently concerned with providing a means to liberation or salvation. It was a tacit assumption with these systems that if their philosophy were correctly understood and assimilated, an unconditioned state free of suffering and limitation could be achieved. [...] If this fact is overlooked, as often happens as a result of the propensity engendered by formal Occidental philosophy to consider the philosophical enterprise as a purely descriptive one, the real significance of Indian and Buddhist philosophy will be missed.

For the Indian Buddhist philosophers, the teachings of

Some Buddhist thinkers even argued that rational reflection and philosophical analysis was a central practice which was necessary for the attainment of insight in meditation. Thus, Mahayana philosophers like Prajñakaragupta argue that one is not a yogi "merely because of meditation", rather, one must meditate, listen to the teachings and understand them by "reflecting through rational inquiry" (yukti-cintāmaya). Only through this method which combined rational reflection and meditation will the wisdom that leads to enlightenment arise.^[13]

The Buddha and early Buddhism

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The Buddha

The Buddha defined his teaching as "

Another related teaching of the historical Buddha is "the teaching through the middle" (majjhena dhammaṃ desana), which claims to be a metaphysical middle path between the extremes of eternalism and annihilationism, as well as the extremes of existence and non-existence.^[17][18] This idea would become central to later Buddhist metaphysics, as all Buddhist philosophies would claim to steer a metaphysical middle course.

Basic teachings

Apart from the middle way, certain basic teachings appear in many places throughout these early Buddhist texts, so older studies by various scholars conclude that the Buddha must at least have taught some of these key teachings:^[19]

• The Four Noble Truths, which provide an analysis of the cause of suffering (duḥkha)
• The Noble Eightfold Path, which illustrate the path to spiritual liberation (mokṣa)
• The four
  dhyānas
  (meditations)
• The three marks of existence, three characteristics which apply to all phenomena and which are: suffering (duḥkha), impermanence (anicca), and non-self (anattā)
• The five aggregates of clinging (skandhā), which provide an analysis of personal identity and physical existence
• Dependent origination (pratītyasamutpāda), a complex doctrine which analyzes the how living beings come to be and how they are conditioned by various psycho-physical processes
• Karma and rebirth, actions which lead to a new existence after death, in an endless cycle of birth, death, and rebirth (saṃsāra)
• Nirvāṇa, the ultimate soteriological goal which leads to the cessation of all suffering

According to N. Ross Reat, all of these doctrines are shared by the

According to some scholars, the philosophical outlook of earliest Buddhism was primarily negative, in the sense that it focused on what doctrines to reject and let go of more than on what doctrines to accept.[a] Only knowledge that is useful in attaining liberation is valued. According to this theory, the cycle of philosophical upheavals that in part drove the diversification of Buddhism into its many schools and sects only began once Buddhists began attempting to make explicit the implicit philosophy of the Buddha and the early texts.

The Four Noble Truths and dependent causation

The Four Noble Truths or "Truths of the Noble One" are a central feature to the teachings of the historical Buddha and are put forth in the Dharmacakrapravartana Sūtra. The first truth of duḥkha, often translated as "suffering", is the inherent and eternal unsatisfactoriness of life. This unpleasantness is said to be not just physical pain and psychological distress, but also a kind of existential unease caused by the inevitable facts of our mortality and ultimately by the impermanence of all beings and phenomena.^[28]

Suffering also arises because of contact with unpleasant events, and due to not getting what one desires. The second truth is that this unease arises out of conditions, mainly craving (taṇhā) and ignorance (avidyā). The third truth is then the fact that whenever sentient beings let go of craving and remove ignorance through insight and knowledge, suffering ceases (nirodhā). The fourth truth is the Noble Eightfold Path, which consists of eight practices that end suffering. They are: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi (concentration, mental unification, meditation). The highest good and ultimate goal taught by the historical Buddha, which is the attainment of nirvāṇa, literally means "extinguishing" and signified "the complete extinguishing of greed, hatred, and delusion (i.e. ignorance), the forces which power saṃsāra".^[29]

Nirvāṇa also means that after an enlightened being's death, there is no further rebirth. In earliest Buddhism, the concept of dependent origination (pratītya-samutpāda) was most likely limited to processes of mental conditioning and not to all physical phenomena.^[30] Gautama Buddha understood the world in procedural terms, not in terms of things or substances.^[31] His theory posits a flux of events arising under certain conditions which are interconnected and dependent, such that the processes in question at no time are considered to be static or independent. Craving (taṇhā), for example, is always dependent on, and caused by sensations gained by the sense organs (āyatana). Sensations are always dependent on contact with our surroundings. Buddha's causal theory is simply descriptive: "This existing, that exists; this arising, that arises; this not existing, that does not exist; this ceasing, that ceases." This understanding of causation as "impersonal lawlike causal ordering" is important because it shows how the processes that give rise to suffering work, and also how they can be reversed.^[29]

The removal of suffering that stemmed from

Non-self

The most widely used argument that the Buddha employed against the idea of an unchanging ego is an empiricist one, based on the observation of the five aggregates of existence (skandhā) that constitute a sentient being, and the fact that these are always changing.^[33] This argument can be put in this way:^[33]

1. All psycho-physical processes (skandhā) are impermanent.
2. If there were a self it would be permanent.

IP [There is no more to the person than the five aggregates of existence.]

∴ There is no self.^[33]

This argument requires the implied premise that the five aggregates are an exhaustive account of what makes up a person, or else the self could exist outside of these aggregates.^[34] This premise is affirmed in other Buddhist texts, such as Saṃyutta Nikāya 22.47, which states: "whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them."^[35]

This argument is famously expounded in the

The Mahayana also promoted the bodhisattva ideal, which included an attitude of compassion for all sentient beings. The Bodhisattva is someone who chooses to remain in samsara (the cycle of birth and death) to benefit all other beings who are suffering.

Major Mahayana philosophical schools and traditions include the

The earliest

Thus, the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) states:

All conditioned phenomena

Are like a dream, an illusion, a bubble, a shadow,
Like dew or a flash of lightning;

Thus we shall perceive them".^[89]

The Heart Sutra famously affirms the emptiness (shunyata) of all phenomena:

Oh, Sariputra, form does not differ from emptiness, and emptiness does not differ from form.
Form is emptiness and emptiness is form; the same is true for feelings, perceptions, volitions and consciousness.

The Prajñāpāramitā sources also note that this applies to every single phenomenon, even Buddhahood.^[90] The goal of the Buddhist aspirant in the Prajñāpāramitā texts is to awaken to the perfection of wisdom ("prajñāpāramitā"), a non-conceptual transcendent wisdom that knows the emptiness of all things while not being attached to anything (including the very idea of emptiness itself or perfect wisdom).^[91][92]

The Prajñāpāramitā teachings are associated with the work of the Buddhist philosopher

In China, the Madhyamaka school (known as Sānlùn) was founded by Kumārajīva (344–413 CE), who translated the works of Nagarjuna to Chinese. Other Chinese Madhymakas include Kumārajīva 's pupil Sengzhao, Jizang (549–623), who wrote over 50 works on Madhyamaka, and Hyegwan, a Korean monk who brought Madhyamaka teachings to Japan.

Yogācāra

The

Yogācāra thinkers like Vasubandhu argued against the existence of external objects by pointing out that we only ever have access to our own mental impressions, and hence our inference of the existence of external objects is based on faulty logic. Vasubandhu's Triṃśikā-vijñaptimātratā (The Proof that There Are Only Impressions in Thirty Verses), begins thus:

I. This [world] is nothing but impressions, since it manifests itself as an unreal object, Just like the case of those with cataracts seeing unreal hairs in the moon and the like.^[97]

According to

Inter-subjective reality for Vasubandhu is then the causal interaction between various mental streams and their karma, and does not include any external physical objects. The soteriological importance of this theory is that, by removing the concept of an external world, it also weakens the 'internal' sense of self as an observer which is supposed to be separate from the external world. To dissolve the dualism of inner and outer is also to dissolve the sense of self and other. The later Yogacara commentator Sthiramati explains this thus:

There is a grasper if there is something to be grasped, but not in the absence of what is to be grasped. Where there is nothing to be grasped, the absence of a grasper also follows, there is not just the absence of the thing to be grasped. Thus there arises the extra-mundane non-conceptual cognition that is alike without object and without cognizer.^[100]

Apart from its defense of an idealistic metaphysics and its attacks on realism, Yogācāra sources also developed a new theory of mind, based on the Eight Consciousnesses, which includes the innovative doctrine of the subliminal storehouse consciousness (Skt: ālayavijñāna).^[101]

Yogācāra thinkers also developed a positive account of ultimate reality based on three basic modes or "natures" (svabhāva). This metaphysical doctrine is central to their view of the ultimate and to their understanding of the doctrine of emptiness (śūnyatā).^[102]

The Dignāga-Dharmakīrti tradition

These Buddhist philosophers argued in favor of the theory of momentariness, the Yogācāra "awareness only" view, the reality of particulars (svalakṣaṇa), atomism, nominalism and the self-reflexive nature of consciousness (svasaṃvedana). They attacked Hindu theories of God (Isvara), universals, the authority of the Vedas, and the existence of a permanent soul (atman).

Later Yogācāra developments

After the time of Asanga and Vasubandhu, the Yogācāra school developed in different directions. One branch focused on epistemology (this would become the school of Dignaga). Another branch focused on expanding the Yogācāra's metaphysics and philosophy.^[109] This latter tradition includes figures like Dharmapala of Nalanda, Sthiramati, Chandragomin (who was known to have debated the Madhyamaka thinker Candrakirti), and Śīlabhadra (a top scholar at Nalanda). Yogācārins such as Paramartha and Guṇabhadra brought the school to China and translated Yogacara works there, where it is known as Wéishí-zōng or Fǎxiàng-zōng. An important contribution to East Asian Yogācāra is Xuanzang's Cheng Weishi Lun, or "Discourse on the Establishment of Consciousness Only".

A later development is the rise of a syncretic tradition of Yogācāra-tathāgatagarbha thought. This group adopted the doctrine of tathāgatagarbha (the buddha-womb, buddha-source, or "buddha-within") found in various tathāgatagarbha sutras.^[110] This hybrid school eventually went on to equate the tathāgatagarbha with the pure aspect of the storehouse consciousness. Some key sources of this school are the Laṅkāvatāra Sūtra, Ratnagotravibhāga (Uttaratantra), and in China, the influential Mahayana Awakening of Faith treatise.^[109] One key figure of this tradition was Paramārtha, an Indian monk who was an important translator in China. He promoted a new theory that said there was a "stainless consciousness" (amala-vijñāna, a pure wisdom within all beings), which he equated with the buddha-nature (tathāgatagarbha).^[111] This synthetic tradition also became important in later Indian Buddhism, where the Ratnagotravibhāga became the key text.^[112]

Another later development was the synthesis of Yogācāra with Madhyamaka. Jñānagarbha (8th century) and his student Śāntarakṣita (725–788) brought together Yogacara, Madhyamaka and the Dignaga school of epistemology into a philosophical synthesis known as the Yogācāra-Svatantrika-Mādhyamika. Śāntarakṣita was also instrumental in the introduction of Buddhism and the Sarvastivadin monastic ordination lineage to Tibet, which was conducted at Samye. Śāntarakṣita's disciples included Haribhadra and Kamalaśīla. This philosophical tradition is influential in Tibetan Buddhist thought.

Perhaps the most important debate among late Yogācāra philosophers was the debate between alikākāravāda (Tib. rnam rdzun pa, False Aspectarians, also known as Nirākāravāda) and Satyākāravāda (rnam bden pa, True Aspectarians, also known as sākāravāda). The crux of the debate was the question of whether mental appearances, images or “aspects” (ākāra) are true (satya) or false (alika).^[113] The Satyākāravāda camp, defended by scholars like Prajñakaragupta (ca. 8th–9th century), and Jñānaśrīmitra (ca. 980–1040), held that images in consciousness have a real existence, since they arise from a real consciousness. Meanwhile, Alikākāravāda defenders like Sthiramati and Ratnākaraśānti (ca. 970–1045) argued that mental appearances do not really exist, and are false (alīka) or illusory. For these thinkers, the only thing which is real is a pure self-aware consciousness which is contentless (nirākāra, “without images”).^[114][115]

Buddha-nature thought

The

or source of the Buddhas).

Prior to the period of these scriptures, Mahāyāna

not-self in the Buddha-Nature Treatise (Fóxìng lùn, 佛性論, T. 1610) of Paramārtha, for example.^[117] The ultimate goal of the path is then characterized using a range of positive language that had been used previously in Indian philosophy by essentialist philosophers, but which was now adapted to describe the positive realities of Buddhahood.^[117]

Perhaps the most influential source in the Indian tradition for this teaching is the Ratnagotravibhāga (5th century CE). This śāstra brought together all the major themes of the tathāgatagārbha theory into a single treatise. The Ratnagotravibhāga sees the tathāgatagarbha as being an inherent nature in all things which is omnipresent, all-pervasive, non-conceptual, free of suffering and inherently blissful.^[118] It also describes buddha nature as “the intrinsically stainless nature of the mind” (cittaprakṛtivaimalya).^[119] Indeed, in many later Indian sources, the tathāgathagarbha teachings also come to be identified with the similar doctrine of the luminous mind (prabhasvara-citta). This ancient idea holds that the mind is inherently pure, and that defilements are only adventitious. In the Ratnagotravibhāga, this originally pure (prakṛtipariśuddha) nature (i.e. the fully purified buddha-nature) is further described through numerous terms such as: unconditioned (asaṃskṛta), unborn (ajāta), unarisen (anutpanna), eternal (nitya), changeless (dhruva), and permanent (śāśvata).^[120]

According to some scholars, tathāgatagarbha does not represent a substantial self; rather, it is a positive language expression of

emptiness and represents the potentiality to realize Buddhahood through Buddhist practices. In this interpretation, the intention of the teaching of tathāgatagarbha is soteriological rather than metaphysical.^[117][121]

Vajrayāna Buddhism

Guhyagarbha Tantra

While the view of the Vajrayāna was based on the earlier

The Guhyasamāja Tantra, for example, states: "you should kill living beings, speak lying words, take things that are not given and have sex with many women".[125] Other features of tantra included a focus on the physical body as the means to liberation, and a reaffirmation of feminine elements, feminine deities and a positive view of sexuality.^[126]

The defense of these tantric practices is based on the theory of transformation which states that negative mental factors and physical actions can be cultivated and transformed in a ritual setting. The

Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by heretical Buddhists, this practice of reversals is not known.^[127]

Another hermeneutic of Buddhist Tantric commentaries such as the

Douglas Duckworth notes that Vajrayāna philosophical outlook is one of embodiment, which sees the physical and cosmological body as already containing wisdom and divinity. Liberation (nirvana) and Buddhahood are not seen as something outside the body, or an event in the future, but as imminently present and accessible right now through unique tantric practices like deity yoga. Hence, Vajrayāna is also called the "resultant vehicle", that is to say, it is the spiritual vehicle that relies on the immanent nature of the result of practice (liberation), which is already present in all beings.^[129] Duckworth names the philosophical view of Vajrayāna as a form of pantheism, by which he means the belief that every existing entity is in some sense divine and that all things express some form of unity.^[130]

Major Indian Tantric Buddhist philosophers such as Buddhaguhya, Padmavajra (author of the Guhyasiddhi commentary), Nagarjuna (the 7th-century disciple of Saraha), Indrabhuti (author of the Jñānasiddhi), Anangavajra, Dombiheruka, Durjayacandra, Ratnākaraśānti and Abhayakaragupta wrote tantric texts and commentaries systematizing the tradition.^[131][132]

Others such as Vajrabodhi and Śubhakarasiṃha brought tantra to Tang China (716 to 720), and tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as Yi Xing (683–727) and Kūkai (774– 835).

In

Tsongkhapa (1357–1419) continued the tradition of Buddhist Tantric philosophy in Classical Tibetan

.

Tibetan Buddhist philosophy

Main article: Tibetan Buddhism

Tibetan Buddhist philosophy is mainly a continuation and refinement of the Indian Mahayana philosophical traditions. The initial efforts of Śāntarakṣita and Kamalaśīla brought their eclectic scholarly tradition to Tibet.

The initial work of early Tibetan Buddhist philosophers was in the translation of classical Indian philosophical treatises and the writing of commentaries. This initial period is from the 8th to the 10th century. Early Tibetan commentator-philosophers were heavily influenced by the work of Dharmakirti and these include Ngok Loden Sherab (1059-1109) and Chaba Chökyi Senge (1182-1251). Their works are now lost.^[133]

The 12th and 13th centuries saw the translation of the works of

svatantrika views which continues to this day among Tibetan Buddhist schools.^[134][135] The main disagreement between these views is the use of reasoned argument. For Śāntarakṣita's school, reason is useful in establishing arguments that lead one to a correct understanding of emptiness. Then, through the use of meditation, one can reach non-conceptual gnosis that does not rely on reason. However, Chandrakirti rejects this idea, because meditation on emptiness cannot possibly involve any object. Reason's role for him is purely negative. Reason is used to negate any essentialist view, and then eventually reason must also negate itself, along with any conceptual proliferation (prapañca).^[136]

Another very influential figure from this early period is Mabja Jangchub Tsöndrü (d. 1185), who wrote an important commentary on Nagarjuna's Mūlamadhyamakakārikā. Mabja was studied under the Dharmakirtian Chaba and also the Candrakirti scholar Patsab. His work shows an attempt to steer a middle course between their views, he affirms the conventional usefulness of pramāṇa epistemology, but also accepts Candrakirti's prasangika views.^[137] Mabja's Madhyamaka scholarship was very influential on later Tibetan Madhyamikas such as Longchenpa, Tsongkhapa, Gorampa, and Mikyö Dorje.^[137]

There are various Tibetan Buddhist schools or monastic orders. According to

saṁvṛtisatya / conventional truth as an illusion), while the Gelug school tends to defend a form of realism (which accepts that conventional truth is in some sense real and true, yet dependently originated). The Kagyu and Nyingma schools also tend to follow Sakya anti-realism (with some differences).^[138]

Shentong and Buddha nature

The 14th century saw increasing interest in the Buddha nature texts and doctrines. This can be seen in the work of the third Kagyu Karmapa

suchness as Buddha nature which is the basis for nirvana and samsara, radiant in nature and empty in essence, surpassing thought.^[139]

One of the most important theoriests of buddha-nature in Tibet was the scholar-yogi

Yogacara and Buddha-nature ideas present in Indian sources (including the buddha-nature literature, the Kālacakratantra and the works of Ratnākaraśānti). The shentong view holds that Buddhahood is already immanent in all living beings as an eternal and all-pervaside non-dual wisdom he termed "all-basis wisdom" or "gnosis of the ground of all" (Tib. kun gzhi ye shes, Skt. ālaya-jñāna).^[140] This view holds that all relative phenomena are empty of inherent existence, but that the ultimate reality, the buddha-wisdom (buddha jñana) is not empty of its own inherent existence.^[141]

According to Dölpopa, all beings are said to have the Buddha nature, the non-dual wisdom which is real, unchanging, permanent, non-conditioned, eternal, blissful and compassionate. This ultimate buddha wisdom is "uncreated and indestructible, unconditioned and beyond the chain of dependent origination" and is the basis for both samsara and nirvana.^[142] Dolpopa's shentong view also taught that ultimate reality was truly a "Great Self" or "Supreme Self" referring to works such as the Mahāyāna Mahāparinirvāṇa Sūtra, the Aṅgulimālīya Sūtra and the Śrīmālādevī Siṃhanāda Sūtra.^[143]

The shentong view had an influence on philosophers of other schools, such as

Tāranātha (1575–1634) and numerous later figures of the Jonang tradition. In the late 17th century, the Jonang order and its teachings came under attack by the 5th Dalai Lama, who converted the majority of their monasteries in Tibet to the Gelug order, although several survived in secret.^[145]

Gelug

Mulamadhyamakakarika

Tsongkhapa defended Prasangika

Sakya scholars such as Rongtön and Gorampa disagreed with Tsongkhapa, and argued that the prasangika svatantrika distinction was merely pedagogical. Gorampa also critiqued Tsongkhapa's realism, arguing that the structures which allow an empty object to be presented as conventionally real eventually dissolve under analysis and are thus unstructured and non-conceptual (spros bral). Tsongkhapa's students Gyel-tsap, Kay-drup, and Ge-dun-drup set forth an epistemological realism against the Sakya scholars' anti-realism.

Sakya

Later Sakyas such as Gorampa (1429–1489) and Sakya Chokden (1428–1507) would develop and defend Sakya anti-realism, and they are seen as the major interpreters and critics of Sakya Pandita's philosophy. Sakya Chokden also critiqued Tsongkhapa's interpretation of Madhyamaka and Dolpopa's Shentong. In his Definite ascertainment of the middle way, Chokden criticized Tsongkhapa's view as being too logo-centric and still caught up in conceptualization about the ultimate reality which is beyond language.^[148] Sakya Chokden's philosophy attempted to reconcile the views of the Yogacara and Madhyamaka, seeing them both as valid and complementary perspectives on ultimate truth. Madhyamaka is seen by Chokden as removing the fault of taking the unreal as being real, and Yogacara removes the fault of the denial of Reality.^[149] Likewise, the Shentong and Rangtong views are seen as complementary by Sakya Chokden; Rangtong negation is effective in cutting through all clinging to wrong views and conceptual rectification, while Shentong is more amenable for describing and enhancing meditative experience and realization.^[150] Therefore, for Sakya Chokden, the same realization of ultimate reality can be accessed and described in two different but compatible ways.

Nyingma

The Nyingma school is strongly influenced by the view of Dzogchen (Great Perfection) and the Dzogchen Tantric literature. Longchenpa (1308–1364) was a major philosopher of the Nyingma school and wrote an extensive number of works on the Tibetan practice of Dzogchen and on Buddhist Tantra. These include the Seven Treasures, the Trilogy of Natural Ease, and his Trilogy of Dispelling Darkness. Longchenpa's works provide a philosophical understanding of Dzogchen, a defense of Dzogchen in light of the sutras, as well as practical instructions.^[151] For Longchenpa, the ground of reality is luminous emptiness, rigpa ("knowledge"), or buddha nature, and this ground is also the bridge between sutra and tantra.^[152] Longchenpa's philosophy sought to establish the positive aspects of Buddha nature thought against the totally negative theology of Madhyamika without straying into the absolutism of Dolpopa. For Longchenpa, the basis for Dzogchen and Tantric practice in Vajrayana is the "Ground" or "Basis" (gzhi), the immanent Buddha nature, "the primordially luminous reality that is unconditioned and spontaneously present" which is "free from all elaborated extremes".^[153]

Rimé movement

The 19th century saw the rise of the

The later Nyingma scholar Botrul (1894–1959) classified the major Tibetan Madhyamaka positions as shentong (other emptiness), Nyingma rangtong (self emptiness) and Gelug bdentong (emptiness of true existence). The main difference between them is their "object of negation"; shengtong states that inauthentic experience is empty, rangtong negates any conceptual reference and bdentong negates any true existence.[156]

The 14th Dalai Lama was also influenced by this non-sectarian approach. Having studied under teachers from all major Tibetan Buddhist schools, his philosophical position tends to be that the different perspectives on emptiness are complementary:

There is a tradition of making a distinction between two different perspectives on the nature of emptiness: one is when emptiness is presented within a philosophical analysis of the ultimate reality of things, in which case it ought to be understood in terms of a non-affirming negative phenomena. On the other hand, when it is discussed from the point of view of experience, it should be understood more in terms of an affirming negation – 14th Dalai Lama^[157]

East Asian Buddhism

Tiantai

The schools of Buddhism that had existed in China prior to the emergence of the Tiantai are generally believed to represent direct transplantations from India, with little modification to their basic doctrines and methods. The Tiantai school, founded by

Tiantai's metaphysics is an immanent holism, which sees every phenomenon (dharma) as conditioned and manifested by the whole of reality (the totality of all other dharmas). Every instant of experience is a reflection of every other, and hence, suffering and nirvana, good and bad, Buddhahood and evildoing, are all "inherently entailed" within each other.^[159]

Tiantai metaphysics is entailed in their teaching of the "three truths", which is an extension of the Mādhyamaka

While Zhiyi did write "one thought contains three thousand worlds", this does not entail idealism. According to Zhiyi, "the objects of the [true] aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning" (The Esoteric Meaning, 210). This is then a form of realism, which sees the mind as real as the world, interconnected with and inseparable from it.[158] In Tiantai thought, ultimate reality is simply the very phenomenal world of interconnected events or dharmas.

Other key figures of Tiantai thought are

The

While both Tiantai and Huayan hold to the interpenetration and interconnection of all things, their metaphysics have some differences. Huayan metaphysics is influenced by Yogacara thought and is closer to idealism. The Avatamsaka sutra compares the phenomenal world to a dream, an illusion, and a magician's conjuring. The sutra states nothing has true reality, location, beginning and end, or substantial nature. The Avatamsaka also states that "The triple world is illusory – it is only made by one mind", and Fazang echoes this by writing, "outside of mind there is not a single thing that can be apprehended."^[158] Furthermore, according to Huayan thought, each mind creates its own world "according to their mental patterns", and "these worlds are infinite in kind" and constantly arising and passing away.^[158] However, in Huayan, the mind is not real either, but also empty. The true reality in Huayan, the noumenon, or "Principle", is likened to a mirror, while phenomena are compared to reflections in the mirror. It is also compared to the ocean, and phenomena to waves.^[158]

In

The philosophy of Chinese Chan Buddhism and Japanese Zen is based on various sources; these include Chinese Madhyamaka (Sānlùn), Yogacara (Wéishí), the Laṅkāvatāra Sūtra, and the Buddha nature texts. An important issue in Chan is that of subitism or "sudden awakening", the idea that insight happens all at once in a flash of insight. This view was promoted by Shenhui and is a central issue discussed in the Platform Sutra, a key Chan scripture composed in China.

Japanese Buddhism during the 6th and 7th centuries saw an increase in the proliferation of new schools and forms of thought, a period known as the six schools of Nara (Nanto Rokushū). The Kamakura Period (1185–1333) also saw another flurry of intellectual activity. During this period, the influential figure of Nichiren (1222–1282) made the practice and universal message of the Lotus Sutra more readily available to the population. He is of particular importance in the history of thought and religion, as his teachings constitute a separate sect of Buddhism, one of the only major sects to have originated in Japan^[163]: xi

Also during the Kamakura period, the founder of

In Sri Lanka, Buddhist modernists such as Anagarika Dharmapala (1864-1933) and the American convert Henry Steel Olcott sought to show that Buddhism was rational and compatible with modern Scientific ideas such as the theory of evolution.^[165] Dharmapala also argued that Buddhism included a strong social element, interpreting it as liberal, altruistic and democratic.

A later Sri Lankan philosopher,

One of Tibetan Buddhism's most influential modernist thinkers is Gendün Chöphel (1903–1951), who, according to Donald S. Lopez Jr., "was arguably the most important Tibetan intellectual of the twentieth century."^[170] Gendün Chöphel travelled throughout India with the Indian Buddhist Rahul Sankrityayan and wrote a wide variety of material, including works promoting the importance of modern science to his Tibetan countrymen and also Buddhist philosophical texts such as Adornment for Nagarjuna's Thought. Another very influential Tibetan Buddhist modernist was Chögyam Trungpa, whose Shambhala Training was meant to be more suitable to modern Western sensitivities by offering a vision of "secular enlightenment".^[171]

In

Another area of convergence has been Buddhism and environmentalism, which is explored in the work of Joanna Macy. Another Western Buddhist philosophical trend has been the project to secularize Buddhism, as seen in the works of Stephen Batchelor.

In the West, Comparative philosophy between Buddhist and Western thought began with the work of

Scholars such as Thomas McEvilley,^[176] Christopher I. Beckwith,^[177] and Adrian Kuzminski^[178] have identified cross influences between ancient Buddhism and the ancient Greek philosophy of Pyrrhonism. The Greek philosopher Pyrrho spent 18 months in India as part of Alexander the Great's court on Alexander's conquest of western India, where ancient biographers say his contact with the gymnosophists caused him to create his philosophy. Because of the high degree of similarity between Nāgārjuna's philosophy and Pyrrhonism, particularly the surviving works of Sextus Empiricus,^[179] Thomas McEvilley suspects that Nāgārjuna was influenced by Greek Pyrrhonist texts imported into India.^[180]

An alternative approach to the comparison of Buddhist thought with Western philosophy is to use the concept of the Middle Way in Buddhism as a critical tool for the assessment of Western philosophies. In this way, Western philosophies can be classified in Buddhist terms as eternalist or nihilist. In a Buddhist view, all philosophies are considered non-essential views (ditthis) and not to be clung to.^[182]

See also

• Buddhism and science
• Buddhist ethics
• Buddhist logic
• Critical Buddhism
• God in Buddhism
• List of Buddhist terms and concepts
• List of Buddhist topics
• List of sutras
• Madhyamaka
• Mindstream
• Reality in Buddhism

Notes