A Study On The Fusion Of "Emptiness" And "Consciousness" And "Consciousness" In

This paper is about a masterpiece, The Ornament of The Middle Way, written by(?)āntara ita, a famous Buddhist in the end of the period of Indian Buddhism. It iswell known that madhayana Buddhism basically have two big theory system, oneis Madhyamaka, the other is Yogācāra. The two theory system forged two mainschools of Indian madhayana Buddhism, the madhyamaka and yogācāra. Themadhyamaka was founded by the Nāgārjuna, who clarified the pratitya-samutpadaof original Buddha’, and put forward8-no middle way, pay attention to clarify"empty of self-nature ", so it is also known as empty school. The school ofYogācāra was created by Asanga and Vasubandhu, and its theoretical feature is the"all things but one mind and mind-only", because they think the phenomenon ofthe world is all in heart and no real object in the out of heart. In the sixth century,under the stimulus of the development of Yogācāra, the theory of Madhyamakabegan to recovery. The two schools began to argue. Their argument was called“the debates of empty and existence.” There were two most famous debateshaving been recorded, one debate was happened between Bhāvaviveka andDharmapala. After the debate, not too long, Hsuan Tsang arrived in India. SoHsuan Tsang recorded the event and translated the main masterpiece ofBhāvaviveka. Because of this, the debate was extended to China. The secondargument of the same topic was happened between Candrakīrti and Candragomin,which have not been recorded in any documents of Chinese Buddhism, becausewhen Hsuan Tsang and Yi Jing were all absent from India, so there is no relatedrecord about them in Chinese Buddhism. Fortunately, the debate was mentionedby Taranatha, a famous Tibetan Buddhism scholar, in his book the history ofIndian Buddhism. According to the book, the debate was extremely hot and lastseven years long. Debate will cause people to think deeply. In the eighth century,(?)āntara ita, a Madhyamaka scholar and the founder of Yogācāra-Svatantrika-Madhyamaka, wrote the Ornament of the Middle Way for the purpose of thesynthesis of Madhyamaka and yogācāra. āntara ita firstly began to formulate theneither-one-nor-many theory, which have been carrying on the Madhyamaka’sidea of the lack of an inherent nature in entities. And then āntara ita usetwo-truth theory to integrate Madhyamaka with Yogācāra. On the enlightenedtruth, āntara ita hold the Madhyamaka’s sunyata. On the conventional truth, hereform the theory of Yogācāra, denying the exist of the outer world and refutingits Alaya-vijnana. On the one hand, āntara ita abandon the Alaya-vijnana, takeonly the shad vijinana. On the other hand Santiraksita think that the object of shadis not the prajna but its idea. The relation of shad and idea is corresponding. shadexist, idea exist, and vice versa. As they all belong to heart, in the same entity,shad can completely know prajna. Although The Ornament of The Middle Way is veryshort, it is really delicate and fluent. It is formed by only ninety-seven stanza, inwhich āntara ita refute others and, in the same time, establish its own idea. In the end of the treatise, āntara ita said:’therefore, due to holding the reigns of logic asone rides the chariots of the two systems (i.e., Yogācāra and Madhyamaka), oneattains [the path of] the actual Mahayanist.’①This shows āntara ita made this asthe purpose to have fusion of Madhyamaka and yogācāra.