Nagarjuna's Philosophy by K. Venkata Ramanan

By K. Venkata Ramanan

This paintings is an exposition of the philosophic conceptions simple to Mahayana Buddhsim as present in the Maha-prajnaparamita-sastra a observation at the Prajnaparamita-sutras and ordinarily attributed to Nagarjuna. The sastra the earlist and such a lot vast paintings during this box is misplaced in its sanskrit unique and preserved purely in a chinese language translation. that means of sanskrit and chinese language phrases are expounded techniques are made transparent and supplementary fabrics are provided within the notes

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1662 is the Bodhicaryàvatâra o f Sântideva and is not a w ork o f Nâgâijuna. T. , sûnyatà and the Middle W ay (madhyamà pratipat). Nâgârjuna’s authorship o f T. 1661, Laksana-vimukta-hodhi-hrdaya (citta)-sà$tra} and o f T. 1676, Mahàpranidhànotpàda-gâthà, is doubtful. T. 57 T. 1671, SÜÉïEÎT/fiiIffi, a compila­ tion o f Sütras attributed to Nâgârjuna, does not seem to be the work of a Màdhyamika. It has no bearing on the Sünyatà or the Middle Way. It seems to be a collection o f sütra passages on moral precepts.

As the principle o f comprehension it is the Middle W ay, the way that rises above exclusiveness. In it there is no rejection o f anything except the imagination o f absoluteness in regard to what is only relative. As Nagarjuna says in the Kdrikd, “Everything holds good in the case o f one who is in agreement with sunyatd/ / 89 In this philosophy o f the Middle W ay, determinate entities as well as specific concepts and conceptual formulations are not only accepted but taken as essential to give expression to the real in man.

D . If the earlier date is to be accepted for Gautamlputra, these limits have to be pushed back by about twenty years. The period between 5 0 a . d . D. would be synchronous also with the reigns of Kaniska I and Kaniska II. This corroborates the other tradition that Nagarjuna was a contemporary o f these kings. Nagarjuna s sources: W e have seen that it is to the exposition o f the teachings o f the Prajndpdramita-sutras that Nagarjuna set himself. These Sutras embody the central teaching that the ultimate nature of the determinate is itself the unconditioned reality—that in the ultimate 30 IN T R O D U C T IO N truth, the undivided being, there is no division o f conditioned and unconditioned—and that the wisdom that consists in and is itself the same as this ultimate truth o f things has, in regard to determinate ex­ istence, which is the mundane truth, the essential import o f the skilful­ ness o f non-clinging, not clinging to the determinate as ultimate in its determinate nature.

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