Madhyamika

/mahd yu"mi keuh/, n. Buddhism.

a school of philosophy, of A.D. c200, that attempted a reconciliation with Hinayana from a Mahayana position.

[ < Skt]

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School in the Mahayana Buddhist tradition.

Its name means "middle" and derives from its middle position between the realism of the Sarvastivada school and the idealism of the Yogacara school. The most renowned Madhyamika thinker was Nagarjuna.

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▪ Buddhist school

      (Sanskrit: “Intermediate”), important school in the Mahāyāna (“Great Vehicle”) Buddhist tradition. Its name derives from its having sought a middle position between the realism of the Sarvāstivāda (“Doctrine That All Is Real”) school and the idealism of the Yogācāra (“Mind Only”) school. The most renowned Mādhyamika thinker was Nāgārjuna (Nagarjuna) (2nd century AD), who developed the doctrine that all is void (śūnyavāda). The three authoritative texts of the school are the Mādhyamika-śāstra (Mūlamadhyamakakārikā) (Sanskrit: “Treatise of the Middle Way”) and the Dvādasá-dvāra-śāstra (“Twelve Gates Treatise”) by Nāgārjuna and the Śataka-śāstra (“One Hundred Verses Treatise”), attributed to his pupil Āryadeva.

      Buddhism in general assumed that the world is a cosmic flux of momentary interconnected events (dharmas), however the reality of these events might be viewed. Nāgārjuna sought to demonstrate that the flux itself could not be held to be real, nor could the consciousness perceiving it, as it itself is part of this flux. If this world of constant change is not real, neither can the serial transmigration be real, nor its opposite, nirvana. Transmigration and nirvana being equally unreal, they are one and the same. In the final analysis, reality can only be attributed to something entirely different from all that is known, which must therefore have no identifiable predicates and can only be styled the void ( sunyata).

      Mādhyamika thinkers thus strongly emphasize the mutations of human consciousness to grasp the reality of that which is ultimately real beyond any duality. The world of duality could be assigned a practical reality of vyavahāra (“discourse and process”), but, once the ultimate meaning (paramārtha) of the void is grasped, this reality falls away. These ideals influenced Hindu thinkers, principally Gauḍapāda (7th century) and Śaṅkara (usually dated AD 788–820); the latter is therefore called a crypto-Mādhyamika by his adversaries.

      The basic Mādhyamika texts were translated into Chinese by Kumārajiva in the 5th century, and the teachings were further systematized (as the San-lun, or Three Treatises, school) in the 6th–7th century by Chi-tsang. The school spread to Korea and was first transmitted to Japan, as Sanron, in 625 by the Korean monk Ekwan.

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