Yogācāra in Tibet Yogachara

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yogācāra first transmitted tibet Śāntarakṣita , later again atiśa. yogācāra terminology (though not view) employed nyingmapa in attempting describe nondenumerable ultimate phenomenon (tibetan: རྣམ་གྲངས་མ་ཡིན་པའི་དོན་དམ་) intended endpoint of dzogchen practice. yogācāra is, therefore, integral part of history of tibetan buddhism.


although je tsongkhapa (whose reforms atiśa s kadam tradition considered beginnings of gelug school) argued in favour of yogācāra views (specifically regarding existence , functioning of 8 consciousnesses) in career, prevailing gelug view came hold yogācāra views matter of interpretable meaning, therefore distinct madhyamaka logic held of definitive meaning in terms of buddhist 2 truths doctrine.


for part, jonang teachers, including taranatha, held own shentong ( other-voidness tibetan: གཞན་སྟོང་, wylie: gzhan-stong) views expressed in terms of great madhyamaka definitive in meaning, in contrast circumstantially definitive rangtong ( self-voidness or prasaṅgika, tibetan: རང་སྟོང་, wylie: rang-stong) philosophy of termed general madhyamaka , comprising both svatantrika , prasaṅgika madhyamaka.



stupa @ jomonang (Ü-tsang, lhatse, tibet) completed 1333 dolpopa sherab gyaltsen. courtesy jonang foundation © 2007.


current discussions between tibetan scholars regarding differences between shentong , rangtong views may therefore appear similar historical debates between yogācāra , madhyamaka, specific distinctions have, in fact, evolved further. although later tibetan views may said have evolved earlier indian positions, distinctions between views have become increasingly subtle, yogācāra has evolved incorporate madhyamaka view of ultimate. jamgon ju mipham gyatso, 19th century rimé movement commentator, wrote in commentary on Śāntarakṣita s synthesis, ultimate view in both schools same, , each path leads same ultimate state of abiding.








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