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The text also adds that the garbha has "no self, soul or personality" and "incomprehensible to anyone distracted by sunyata (voidness)"; rather it is the support for phenomenal existence. [84] The notion of Buddha-nature and its interpretation was and continues to be widely debated in all schools of Mahayana Buddhism.
Furthermore, according to Kochumuttom, in Yogācāra "the absolute state is defined simply as emptiness, namely the emptiness of subject-object distinction. Once thus defined as emptiness (sunyata), it receives a number of synonyms, none of which betray idealism." [39]
Influential early figures who are important in the transmission of madhyamaka to Tibet include the yogacara-madhyamika Śāntarakṣita (725–788), and his students Haribhadra and Kamalashila (740–795) as well as the later Kadampa figures of Atisha (982–1054) and his pupil Dromtön (1005–1064) who taught madhyamaka by using the works of ...
The contrasting Prasaṅgika view that all phenomena are sunyata, empty of self-nature, and that this "emptiness" is not a concretely existing "absolute" reality, is labeled rangtong, "empty of self-nature". [194] The shentong-view is related to the Ratnagotravibhāga sutra and the Yogacara-Madhyamaka synthesis of Śāntarakṣita. The truth of ...
This also corresponds to the Yogacara definition ... that emptiness (sunyata) is the absence of this imaginary split. ... We may further elucidate the meaning of Perfect Enlightenment and hence of the intrinsic nature of the mind by correlating terms [which Buddhist commentator on the Mahavairocana Sutra ,] Buddhaguhya, treats as synonyms.
The Diamond-sutra emphasizes sunyata, which "must be realized totally or not at all". [82] David Kalupahana associates the later Caodong school (Japanese Sōtō, gradual) and Linji school (Japanese Rinzai school, sudden) schools with the Yogacara and Madhyamaka philosophies respectively. [84] The same comparison has been made by McRae. [85]
The shentong-view is related to the Ratnagotravibhāga sutra and the Yogacara-Madhyamaka synthesis of Śāntarakṣita. The truth of sunyata is acknowledged, but not considered to be the highest truth, which is the empty nature of mind. Insight into sunyata is preparatory for the recognition of the nature of mind.
[10] Murti notices that "the ultimate goal" of Vedanta, Samkhya and Mahayana Buddhism is "remarkably similar"; while Advaita Vedanta postulates a "foundational self," "Mahayana Buddhism implicitly affirms the existence of a deep underlying reality behind all empirical manifestations in its conception of sunyata (the indeterminate, the void), or ...