Model Answer
0 min readIntroduction
Pratītyasamutpāda, often translated as ‘dependent origination’ or ‘interdependent arising’, is a foundational doctrine in Buddhism. It posits that all phenomena arise in dependence upon other phenomena; nothing exists inherently or independently. This principle, central to the Buddha’s teachings, seemingly suggests the lack of a substantial self (Anatta) and the impermanence of all things (Anicca). However, despite sharing this common ground, two prominent schools of Buddhist thought – Madhyamaka and Yogācāra – arrive at radically different conclusions: the former asserting the emptiness (Śūnyatā) of all phenomena, and the latter affirming the reality of consciousness (Vijñāna). This divergence stems from their distinct interpretations of ‘dependence’ and the nature of reality itself.
Understanding Pratītyasamutpāda
At its core, Pratītyasamutpāda rejects both eternalism (the belief in a permanent, unchanging self or substance) and nihilism (the belief in complete non-existence). It proposes a middle way, emphasizing the relational nature of reality. Everything arises due to causes and conditions, and ceases when those conditions change. This is often illustrated by the twelve Nidānas (links) which describe the cycle of suffering and rebirth.
The Madhyamaka School and Śūnyatā (Emptiness)
Founded by Nagarjuna, the Madhyamaka school rigorously analyzes all concepts and phenomena, demonstrating their lack of inherent existence. They argue that because everything arises dependently, it lacks *svabhāva* – self-nature or intrinsic existence. This isn’t to say things don’t exist conventionally; rather, they exist as designations, arising from our conceptual frameworks.
Key Arguments of Madhyamaka:
- Two Truths Doctrine: Madhyamaka distinguishes between conventional truth (saṃvṛti-satya), which acknowledges the apparent reality of phenomena, and ultimate truth (paramārtha-satya), which reveals their emptiness.
- Tetralemma: Nagarjuna employs the tetralemma (a four-cornered negation) to dismantle all assertions about reality. He argues that something cannot be affirmed, denied, both affirmed and denied, or neither affirmed nor denied.
- Deconstruction of Concepts: Madhyamaka systematically deconstructs all concepts, including those central to Buddhist doctrine, to reveal their emptiness. Even Nirvana is understood as empty of inherent existence.
For Madhyamaka, the very notion of ‘dependence’ implies a lack of independent existence. If something truly existed independently, it wouldn’t need to depend on anything else. Therefore, everything is ‘empty’ of inherent existence, a voidness that is not nihilistic but rather the ground of all possibility.
The Yogācāra School and Vijñānavāda (Consciousness-Only)
Founded by Asanga and Vasubandhu, the Yogācāra school, also known as Vijñānavāda, takes a different approach. While accepting Pratītyasamutpāda, they emphasize the role of *vijñāna* (consciousness) as the primary reality. They argue that what we perceive as external objects are, in fact, manifestations of our own consciousness.
Key Arguments of Yogācāra:
- Eight Consciousnesses: Yogācāra posits eight consciousnesses, including the *ālaya-vijñāna* (storehouse consciousness), which contains the seeds (bījas) of all past experiences. These seeds ripen and manifest as our perceptions.
- Parikalpita, Paratantra, and Pariniṣpanna: Yogācāra categorizes reality into three natures: imagined (parikalpita), dependent (paratantra), and perfected (pariniṣpanna). The imagined nature refers to our conceptual projections, the dependent nature to the flow of consciousness, and the perfected nature to the realization of emptiness *within* consciousness.
- Transformation of Consciousness: The goal of Yogācāra practice is to purify the ālaya-vijñāna, transforming the seeds of suffering into seeds of enlightenment.
For Yogācāra, ‘dependence’ refers to the dependence of our perceptions on consciousness. External objects are not independently real but are constructions of the mind. Therefore, reality is fundamentally mental, and consciousness is the ultimate reality. This isn’t to deny the conventional reality of experience, but to assert its underlying nature as consciousness-only.
Comparing the Two Schools
| Feature | Madhyamaka | Yogācāra |
|---|---|---|
| Ultimate Reality | Emptiness (Śūnyatā) | Consciousness (Vijñāna) |
| Nature of Dependence | Lack of inherent existence | Dependence of perceptions on consciousness |
| Role of Concepts | Concepts are ultimately empty and misleading | Concepts are projections of consciousness |
| Goal of Practice | Realization of emptiness | Purification of consciousness |
The key difference lies in their epistemological stance. Madhyamaka employs a negative dialectic, deconstructing all assertions, while Yogācāra offers a positive account of reality based on consciousness. Madhyamaka emphasizes the limitations of language and thought, while Yogācāra explores the workings of the mind itself.
Conclusion
Both the Madhyamaka and Yogācāra schools, despite arriving at seemingly opposed conclusions, are deeply rooted in the doctrine of Pratītyasamutpāda. Their divergence highlights the complexities inherent in interpreting this fundamental Buddhist principle. Madhyamaka’s emphasis on emptiness serves as a powerful antidote to reification and attachment, while Yogācāra’s focus on consciousness provides a framework for understanding the subjective nature of experience. Ultimately, both schools aim to liberate beings from suffering by revealing the true nature of reality, albeit through different lenses.
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.