The Foundations of Buddhism

The Mahayana

experienced objects, we are trapped in a world of beings grasping

at their experiences as objects of possession; once more this

will only end in more suffering for all concerned. What both

Madhyamaka andY ogadira point towards is not simply a change

of intellectual view, but a radical change of heart, deep within

ourselves. While it is certainly the case that both Madhyamaka

and Y ogacara are concerned with the highest understanding,

the perfect wisdom that penetrates directly to the way things are;

they also focus on the subtlest forms of greed-the subtlest

tendencies of the mind to grasp, cling, and fix-as the root of all

other forms of greed. In other words, the concern is with the greed

and delusion as the principal causes of suffering, and a complete

letting go as its cessation.

As I have already indicated, it is important to understand in

what sense the Indian authors of the Madhyamaka andY ogacara.

theoretical writings are 'Mahayanists'. Essentially they are

Mahayanists in that they privilege the path of the Bodhisattva

and recognize the authority of the Mahayana sii.tras. But they

do not reject the earlier tradition. These authors continued to

operate within the existing ordination lineages of the Sangha,

and when trying to justify their understanding of emptiness or

the store consciousness they will as soon appeal to the generally

accepted texts of the Nikayas/ Agamas and Abhidharma as to the

Mahayana sii.tras. Much of Madhyamaka and Y ogacara theory

represents a continuation of and development of particular lines

of thought within the broad Abhidharma tradition. Abhidharma

is not rejected or thrown out; rather a particular understanding

of the ontology of a dharma is rejected. But, although dharmas

may ultimately not exist in themselves, the broad Abhidharma

framework remains as the theoretical basis for understanding

the workings of consciousness, for analysing progress along the

path, and for breaking down our basic attachment to self.

The Tathagatagarbha

There is suffering, and the root defilements of greed, aversion, and
delusion cause beings suffering in all its forms. The cessation of