servantofshakti Posted July 10, 2020 in Madhyamaka production and cessation cannot be asserted.How do the schools that look upon madhyamaka then ascribe momentariness to the consciousness element?One of the arguments some detractors had about buddhism is that a momentary alayavijnana wouldn't be able to store karma.but since the consciousness element is neither arising or ceasing,can't we say that it is permanent and not momentary?sure it is subject to change like waves on an ocean but the consciousness element (I'm assuming this is the alayavijnana)doesnt cease or arise.atleast until buddhahood is established(Since Buddhas have no consciousnes but act based on past activities and merit) thoughts? Share this post Link to post Share on other sites
servantofshakti Posted July 10, 2020 and by momentariness,it would be interesting to look at the kshanabhanga concept of theravada wich i think madhyamika mahayana and vajrayana completely reject. Share this post Link to post Share on other sites
forestofclarity Posted July 10, 2020 Ultimately, nothing arises or ceases. Conventionally, things appear to be momentary. It is an application of the two truths. 2 hours ago, servantofshakti said: in Madhyamaka production and cessation cannot be asserted.How do the schools that look upon madhyamaka then ascribe momentariness to the consciousness element?One of the arguments some detractors had about buddhism is that a momentary alayavijnana wouldn't be able to store karma.but since the consciousness element is neither arising or ceasing,can't we say that it is permanent and not momentary?sure it is subject to change like waves on an ocean but the consciousness element (I'm assuming this is the alayavijnana)doesnt cease or arise.atleast until buddhahood is established(Since Buddhas have no consciousnes but act based on past activities and merit) thoughts? Share this post Link to post Share on other sites
