Editing Solipsism (section)

===Buddhism===
Some philosophical tenets of [[Buddhism]] assert that external reality is an [[illusion]], and can be understood as metaphysical solipsism, but most tenets of [[Buddhist philosophy]], generally hold that the mind and external phenomena are both transient, and that they arise from each other. The mind cannot exist without external phenomena, nor can external phenomena exist without the mind. This relation is known as [[pratītyasamutpāda|"dependent arising"]] (''pratityasamutpada'').

The Buddha stated, "Within this fathom-long body is the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world."<ref>{{cite web|url=http://www.accesstoinsight.org/tipitaka/an/an04/an04.045.than.html|title=Rohitassa Sutta: To Rohitassa|website=www.accesstoinsight.org|access-date=14 April 2018}}</ref> Whilst not rejecting the occurrence of external phenomena, the Buddha focused on the illusion created within the mind of the perceiver by the process of ascribing permanence to impermanent phenomena, satisfaction to unsatisfying experiences, and a sense of reality to things that were effectively insubstantial.

[[Mahayana|Mahāyāna]] Buddhism also challenges the illusion of the idea that one can experience an 'objective' reality independent of individual perceiving minds.

From the standpoint of [[Prasangika]] (a branch of [[Madhyamaka]] thought), external objects do exist, but are devoid of any type of inherent identity: "Just as objects of mind do not exist [inherently], mind also does not exist [inherently]".<ref>[[Chandrakirti]], ''Guide to the Middle Way'' 6:71cd, translation in ''Ocean of Nectar: Wisdom and Compassion in Mahayana Buddhism'', London: Tharpa Publications, p. 253.</ref> In other words, even though a chair may physically exist, individuals can only experience it through the medium of their own mind, each with their own literal point of view. Therefore, an independent, purely 'objective' reality could never be experienced, and exist because of imputation of a name upon a phenomenon, though the phenomenon can function.

The [[Yogacara]] (sometimes translated as "Mind only") school of Buddhist philosophy contends that all human experience is constructed by mind. Some later representatives of one Yogacara subschool ([[Prajñakaragupta]], [[Ratnakīrti]]) propounded a form of idealism that has been interpreted as solipsism. A view of this sort is contained in the 11th-century treatise of Ratnakirti, ''"Refutation of the existence of other minds"'' (''Santanantara dusana''), which provides a philosophical refutation of external [[Mind Stream|mind-streams]] from the Buddhist standpoint of [[Paramārtha-satya|ultimate truth]] (as distinct from the perspective of everyday reality).<ref name="McDermott-2013">{{cite book| title=An Eleventh-Century Buddhist Logic of 'Exists': Ratnakīrti's Kṣaṇabhaṅgasiddhiḥ Vyatirekātmikā| series=Foundations of language|volume=2|url=https://books.google.com/books?id=VC74CAAAQBAJ&pg=PA1| author=A. C. Senape McDermott|year=2013| publisher=Springer-Science Business Media| isbn=978-94-017-6322-6|page=1}}</ref>

In addition to this, the [[Bardo Thodol]], Tibet's famous book of the dead, repeatedly states that all of reality is a figment of one's perception, although this occurs within the "Bardo" realm (post-mortem). For instance, within the sixth part of the section titled "The Root Verses of the Six Bardos", there appears the following line: "May I recognize whatever appeareth as being mine own thought-forms";<ref>{{cite web|url=http://holybooks.lichtenbergpress.netdna-cdn.com/wp-content/uploads/The-Tibetan-Book-of-the-Dead.pdf?810c00|title=The Tibetan Book of the Dead Or the After-Death Experiences on the Bardo Plane|translator=Lāma Kazi Dawa-Samdup|publisher=holybooks.com}}</ref> there are many lines in similar ideal.