Madhyamaka | Wikipedia audio article

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00:01:47 1 Etymology
00:03:27 2 Philosophical overview
00:03:38 2.1 Svabhāva, what Madhyamaka denies
00:09:57 2.2 The two truths
00:13:39 2.3 The nature of ultimate reality
00:16:34 2.4 The middle way
00:19:40 2.5 The usefulness of reason
00:24:09 2.6 Soteriology
00:26:38 2.7 Does Madhyamaka have a position?
00:30:59 3 Origins and sources
00:31:28 3.1 Early Buddhist Texts
00:35:15 3.2 Abhidharma and early Buddhist schools
00:39:03 3.3 Prajñāpāramitā
00:41:50 3.4 Pyrrhonism
00:42:32 4 Major Indian Mādhyamikas
00:42:43 4.1 Nāgārjuna
00:45:20 4.2 Classical Madhyamaka Commentators
00:50:01 4.3 Yogācāra-Madhyamaka
00:51:48 5 Tibetan Buddhism
00:52:16 5.1 Early transmission
00:53:54 5.1.1 Prāsaṅgika and Svātantrika interpretations
00:57:42 5.2 Jonang and shentong
01:01:24 5.3 Tsongkhapa and Gelug
01:06:01 5.4 Sakya
01:09:37 5.5 Kagyu
01:13:25 5.6 Nyingma
01:16:54 6 East Asian Madhyamaka
01:17:05 6.1 Sānlùn school
01:24:59 6.2 Chán
01:26:24 7 Western Buddhism
01:26:33 7.1 Thich Nhat Hanh
01:27:37 7.2 Modern Madhyamaka
01:28:21 8 Influences and critiques
01:28:32 8.1 Yogacara
01:34:09 8.2 Advaita Vedanta
01:39:30 8.3 Jain philosophy
01:40:33 8.4 Taoism
01:41:13 9 Modern scholarship
01:47:26 10 See also



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SUMMARY
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Madhyamaka ("Middle way" or "Centrism"; Sanskrit: Madhyamaka, Chinese: 中觀見; pinyin: Zhōngguān Jìan, Tibetan: dbu ma pa) also known as Śūnyavāda (the emptiness doctrine) and Niḥsvabhāvavāda (the no svabhāva doctrine) refers to a tradition of Buddhist philosophy and practice founded by the Indian philosopher Nāgārjuna (c. 150-250 CE). The foundational text of the Mādhyamaka tradition is Nāgārjuna's Mūlamadhyamakakārikā (Root Verses on the Middle Way). More broadly, Madhyamaka also refers to the ultimate nature of phenomena and the realization of this in meditative equipoise.Madhyamaka thought had a major influence on the subsequent development of the Mahayana Buddhist tradition. It is the dominant interpretation of Buddhist philosophy in Tibetan Buddhism and has also been influential in East Asian Buddhist thought.According to the classical Madhyamaka thinkers, all phenomena (dharmas) are empty (śūnya) of "nature," a "substance" or "essence" (svabhāva) which gives them "solid and independent existence," because they are dependently co-arisen. But this "emptiness" itself is also "empty": it does not have an existence on its own, nor does it refer to a transcendental reality beyond or above phenomenal reality.