5.2 Madhyamaka: The philosophy of the Middle Way

Madhyamaka philosophy, founded by Nāgārjuna, centers on the Middle Way between extremes. It explores key ideas like dependent origination, emptiness, and the two truths, using logical tools to challenge notions of inherent existence.

This school critiques substantialism, rejecting self-existing entities and analyzing causality, motion, and personal identity. Madhyamaka's concept of emptiness and its two truths doctrine provide a framework for understanding reality and achieving liberation.

Core Concepts of Madhyamaka Philosophy

Central ideas of Madhyamaka school

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• Middle Way philosophy avoids extremes of eternalism and nihilism founded by Nāgārjuna (c. 150-250 CE)
• Dependent origination (pratītyasamutpāda) posits all phenomena arise from causes and conditions lacking inherent existence (karma, rebirth)
• Tetralemma (catuṣkoṭi) analyzes propositions through four possibilities: A, not-A, both A and not-A, neither A nor not-A (existence of self)
• Reductio ad absurdum (prasaṅga) argumentation reveals contradictions in opponents' views demonstrating impossibility of inherent existence
• Non-affirming negation rejects propositions without implying alternatives avoiding metaphysical extremes (neither existence nor non-existence)

Madhyamaka critique of substantialism

• Critique of svabhāva rejects Abhidharma's ultimate irreducible dharmas and any self-existing entities
• Analysis of causality demonstrates impossibility of inherently existent causes and effects (seed and sprout)
• Refutation of motion and time exposes paradoxes of movement and interdependence of mover, moving, and space
• Critique of atomism argues against partless particles proposing infinite divisibility of matter
• Rejection of self (ātman) analyzes five aggregates (skandhas) showing emptiness of personal identity

Emptiness and Two Truths

Concept of emptiness in Madhyamaka

• Emptiness signifies lack of inherent existence not non-existence but absence of independent permanent essence (chair, emotions)
• Emptiness and dependent origination are mutually implicative and non-dual
• Emptiness of emptiness prevents reification as absolute truth avoiding nihilistic interpretations
• Understanding emptiness leads to liberation through cessation of conceptual proliferation (prapañca)
• Emptiness grounds compassion and ethical action based on interdependence (Bodhisattva ideal)

Two truths in Madhyamaka philosophy

• Conventional truth (saṃvṛti-satya) represents everyday understanding of reality functional but ultimately empty (tables, nations)
• Ultimate truth (paramārtha-satya) refers to emptiness of all phenomena beyond conceptual elaboration
• Non-duality of two truths emphasizes conventional and ultimate are not separate realities
• Language and concepts have limits in describing ultimate reality but skillfully use conventional truth for teaching
• Madhyamaka critiques Yogācāra's store-consciousness (ālayavijñāna) and differs from Tibetan Gelug interpretation of two truths
• Practical applications include meditation on emptiness and cultivation of wisdom and compassion in daily life