Re: Theravāda & Nāgārjuna
Posted: Wed Jan 11, 2017 5:56 pm
Eviatar Shulman, Nāgārjuna the Yogācārin? Vasubandhu the Mādhyamika? on the middle-way between realism and antirealismNeedless to say, there are many passages in all of Nāgārjuna’s main philosophical texts that suggest that phenomena are similar to illusions, dreams, gandharva cities, and the like. Furthermore, in my personal brand of Māyopamavāda, one more important thing can be said about what it means for reality to be “similar to an illusion”: conventionally speaking, reality is related to, or even nondistinct from, consciousness. Reality is nothing more than ignorant understanding. I have elsewhere discussed numerous verses from the MMK, YṢ and the ŚS that support this understanding.36 Other verses that fit this statement well are RĀ 1.93–9537:
1.93 Earth, water, fire, wind,
long and short, subtle and coarse, virtue and so forth
are taught by the Sage to cease in consciousness.
1.94 In this limitless consciousness that cannot be
taught, the lord of all,
earth, water, fire and wind find no footing.
1.95 Here, long and short, subtle and coarse,
virtue and non-virtue, here name and form as well,
These verses resonate with YṢ 34 and are a synopsis of the Buddha’s words in the Kevaddha-sutta of the Dīgha Nikāya. They suggest that material reality is fully dependant on consciousness. Another example would be Lokātitastava 19:
Hence, you have understood that this world arises from
conceptuality (parikalpa). Unreal, unarisen, it is not