To understand the difference, take the similar Buddhist Chan movement in China between 500 and 1300, as studied by McRae (2003). Here we see all the signs of a living meditative and philosophical tradition. Groups struggle about who can define and categorise Chan canon. Even core notions such as liberation’ and meditation’ metamorphosed fundamentally. Disagreement, discussions and change were the norm – not the exception. We get a clear picture of a living oral and practical tradition by reading through the Chan texts.
Then return to the Indian yoga philosophical milieu. Here there were no sign of passionate conflicts, no further philosophical or practical elaborations or transformations emerging; no YS v. 2.0. Only a few commentaries emerged after the YS and they were mainly of a theological and exegetic nature . However exegetic commentaries clarify matters – they do not develop existing core theories261.
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