The Ontology of the Middle Way by Peter Fenner

By Peter Fenner

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The tensions, which may be obvious, obtain between the last system and the preceding two. That is, the characterised Madhyamika, with its assention to certain philosophical· viewpoints, is discordant with both the omni-perspectival view of buddhas, in the first system, and the viewlessness of yogins in the second system. Both these systems are unbbunded by anyone and any system of tenets respectively, whereas the characterised Madhyamika is restricted in the sense that some tenets or theories are true whereas other tenets are seen as fallacious.

Asanga says for example that: "If the meaning were seen just by listening, then meditation would be meaningless [Le. 43 Hence if a meaning was not grasped or not forthcoming we can assume that a student would go about meditatively trying to gain experiences that made the text(s) intelligible. In this respect the traditional methods of study make a significant and major departure from what we are familiar with for students were expected to acquire experiential correlates to the referential terms occurring in their texts.

E. the lower rebirths. CHAPTER TWO THE PROFOUND VIEW The purpose of this chapter is to philosophically reconstruct those sections and verses of the Introduction to the Middle Way [MA] that bear on the liberative path, Le. the path that leads to nirvana. discussed are: the cognitive basis of Madhyamika soteriology; the theory of emptiness; the ways in which emptiness is expressed and communicated; the different types of emptiness; the analyses that claim to demonstrate the emptiness of the person and phenomena; certain meta-epistemological observations that the Introduction [MA] makes about Madhyamika philosophy; and, the path-structure implied in the Introduction [MA] concerning the development of the insight into emptiness.

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