Model Answer
0 min readIntroduction
The Buddhist doctrine of *Pratītyasamutpāda*, often translated as dependent origination or conditioned arising, is foundational to all schools of Buddhist thought. It posits that all phenomena arise in dependence upon other phenomena; nothing exists inherently or independently. However, despite sharing this common ground, different schools of Buddhism have arrived at seemingly contradictory conclusions – the Madhyamaka school asserting the emptiness (*śūnyatā*) of all phenomena, and the Yogacara school affirming the reality of consciousness. This divergence stems from differing interpretations of the nature of dependence and the ultimate referent of existence. This answer will explore how these two schools, starting from the same doctrine, reach these opposed conclusions through distinct philosophical arguments.
Understanding Pratītyasamutpāda
Pratītyasamutpāda is not merely a statement of causality, but a profound insight into the interconnectedness and impermanence of all things. It rejects both eternalism (the belief in a permanent, unchanging self or substance) and nihilism (the belief in complete non-existence). The doctrine is often illustrated by the image of Indra’s net, where each jewel reflects all other jewels, symbolizing the mutual dependence of all phenomena. It’s crucial to understand that dependence doesn’t imply a creator or a first cause; it simply means that everything arises in relation to something else.
The Madhyamaka School and Emptiness (Śūnyatā)
Founded by Nagarjuna (c. 150-250 CE), the Madhyamaka school emphasizes the emptiness (*śūnyatā*) of all phenomena. They argue that because everything arises dependently, it lacks inherent existence (*svabhāva*). If something had inherent existence, it would not be subject to change or dependent on other factors. Nagarjuna employed a method of logical deconstruction, known as *prasanga*, to demonstrate the emptiness of all concepts and categories.
- Deconstruction of Concepts: Nagarjuna showed that any attempt to define a phenomenon inevitably relies on other concepts, creating an infinite regress. This demonstrates that no phenomenon has an independent, self-sufficient meaning.
- Two Truths Doctrine: Madhyamaka distinguishes between conventional truth (*saṃvṛti-satya*) – the world as we experience it – and ultimate truth (*paramārtha-satya*) – the realization of emptiness. Emptiness is not nothingness, but the absence of inherent existence.
- Implications of Emptiness: Realizing emptiness leads to liberation from suffering, as it dissolves attachment to illusory concepts of self and reality.
For Madhyamaka, the very notion of ‘reality’ is a conceptual construct, and clinging to it is the root of suffering. Therefore, everything is ultimately ‘void’ of inherent existence.
The Yogacara School and Consciousness-Only (Vijñānavāda)
The Yogacara school, founded by Asanga and Vasubandhu (4th-5th century CE), also begins with *Pratītyasamutpāda*, but arrives at a different conclusion. They argue that while external objects may appear to exist, they are ultimately manifestations of consciousness (*vijñāna*). This is known as the doctrine of Consciousness-Only (*Vijñānavāda*).
- Storehouse Consciousness (Ālayavijñāna): Yogacara introduces the concept of the *ālayavijñāna*, a storehouse consciousness that contains the seeds of all past experiences. These seeds ripen and manifest as perceptions and experiences.
- Eight Consciousnesses: Yogacara posits eight consciousnesses: the five sense consciousnesses, mental consciousness, the *manas* (mind), and the *ālayavijñāna*.
- Transformation of Consciousness: External objects are not independently real but are transformations of the *ālayavijñāna*. What we perceive as the external world is, in fact, a projection of our own consciousness.
Yogacara doesn’t deny the experience of an external world, but it asserts that this world is ultimately grounded in and dependent on consciousness. Therefore, everything is ‘real’ as a manifestation of consciousness, even if it lacks independent existence. The emphasis shifts from the emptiness of phenomena to the primacy of consciousness.
Comparing the Two Schools
| Feature | Madhyamaka | Yogacara |
|---|---|---|
| Ultimate Reality | Emptiness (Śūnyatā) – absence of inherent existence | Consciousness (Vijñāna) – everything is a manifestation of consciousness |
| Focus | Deconstruction of concepts, negation of inherent existence | Analysis of consciousness, the role of the storehouse consciousness |
| Methodology | Prasanga (logical deconstruction) | Analysis of mental states, yogic practices |
| View of External World | Illusory, a conceptual construct | A projection of consciousness |
The key difference lies in their emphasis. Madhyamaka focuses on the *negation* of inherent existence, while Yogacara focuses on the *affirmation* of consciousness as the fundamental reality. Both schools utilize *Pratītyasamutpāda* as their starting point, but their differing interpretations of ‘dependence’ lead them to opposite conclusions.
Conclusion
Both the Madhyamaka and Yogacara schools, despite arriving at seemingly opposed conclusions of emptiness and reality respectively, are deeply rooted in the doctrine of *Pratītyasamutpāda*. The Madhyamaka school, through rigorous logical analysis, demonstrates the lack of inherent existence in all phenomena, leading to the realization of emptiness. Conversely, the Yogacara school, focusing on the nature of consciousness, posits that all phenomena are ultimately manifestations of mind. These differing perspectives highlight the complexity of Buddhist philosophy and the diverse ways in which the fundamental truth of dependent origination can be understood and experienced, ultimately aiming towards liberation from suffering.
Answer Length
This is a comprehensive model answer for learning purposes and may exceed the word limit. In the exam, always adhere to the prescribed word count.