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View Kindle Edition. Winner of the 2014 Khyenste Foundation Translation Prize.Nagarjuna's renowned twenty-seven-chapter Fundamental Verses on the Middle Way (Mulamadhyamakakarika) is the foundational text of the Madhyamaka school of Mahayana Buddhist philosophy.
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- Mark Siderits, Shoryu Katsura
Nov 6, 2010 · The Madhyamaka school of Buddhism, the followers of which are called Mādhyamikas, was one of the two principal schools of Mahāyāna Buddhism in India, the other school being the Yogācāra.
- Nāgārjuna and The Paradoxical “Perfection of Wisdom” Literature
- The Basic Philosophical Impulse
- The Question of Self-Contradiction and The Possible Truth of Mādhyamika Claims
- Historical Development of Indian Schools of Interpretation
- Madhyamaka in Tibet
- Madhyamaka in East Asia
- References and Further Reading
“Madhyamaka” is a Sanskrit word that simply means “middle way.” (The derivative form “Mādhyamika” literally means “of or relating to the middle,” and conventionally designates an adherent of the school, or qualifies some aspect of its thought.) Madhyamaka refers to the Indian Buddhist school of thought that develops in the form of commentaries on t...
a. The “Two Truths” in Buddhist Abhidharma
In styling the school that develops from Nāgārjuna’s works the “middle way” (an expression used by Nāgārjuna himself), proponents of Madhyamaka exploited a long-invoked Buddhist trope. Traditional accounts of the life of the Buddha typically characterize him as striking a “middle way” between the extravagance of the courtly life that had been available to him as a prince and the extreme asceticism he is said initially to have tried in his pursuit of transformative insight. Philosophically, th...
b. The Interminability of Dependent Origination
In proceeding this way, Mādhyamikas can be understood to think that the ontologizing impulse of Abhidharma compromises the most important insight of the Buddhist tradition – which is, on the Mādhyamika reading, that all existents are “dependently originated” (pratītyasamutpanna). (The cardinal doctrine of the “dependent origination” of all existents represents the flip-side of the Buddhist denial of a “self”; that is, the reason we do not have unitary and enduring selves just is that any mome...
c. Ethics and the Charge of Nihilism
It is not only in their characteristically Buddhist denial of a really existent “self,” but also in their more radical (and rhetorically charged) emphasis on the universally obtaining character of emptiness that Mādhyamikas recurrently elicited charges of nihilism – a charge as often issuing from proponents of other Buddhist schools as from the various Brahmanical schools of Indian philosophy. One of the most prominently recurrent sorts of exchange in Nāgārjuna’s MMK involves an interlocutor’...
But this understanding also raises what are surely the most philosophically complex and interesting problems in understanding Madhyamaka: if the constitutive claim of Madhyamaka is to be taken as one to the effect that the ultimate truth is that there is (in the sense described) no “ultimate truth,” it is easy to ask: What is the status of this cla...
The Indian Buddhist tradition attests two broad streams in the interpretation of Nāgārjuna’s thought, corresponding roughly to what later Tibetan interpreters would refer to as the “Prāsaṅgika” and “Svātantrika” accounts of Madhyamaka. Interpreters of the former sort are so-called because of their view that Madhyamaka should be advanced only by red...
Indian Madhyamaka figures decisively in most of the Tibetan schools of Buddhist philosophy, which tend to agree in judging Madhyamaka to represent the pinnacle of Buddhist thought. There are, however, interesting historical and philosophical developments that greatly complicate this picture. For example, while the scholastic traditions of Indian Bu...
It is frequently observed that while Indo-Tibetan schools of Buddhist philosophy characteristically developed around the systematic treatises (śāstras) of historical thinkers like Nāgārjuna and Dignāga, Chinese Buddhist philosophy instead centers on (and its schools are largely defined by) the interpretation of particular Buddhist sūtras. Whatever ...
Ames, William L. 1986. “Buddhapālita’s Exposition of the Madhyamaka.” Journal of Indian Philosophy14: 313-348.Ames, William L. 1993-94. “Bhāvaviveka’s Prajñāpradīpa: A Translation of Chapter One: ‘Examination of Causal Conditions’ (Pratyaya),” [in two parts], Journal of Indian Philosophy 21: 209-259; 22: 9...Arnold, Dan. 2005. Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion. New York: Columbia University Press.Bhattacharya, Kamaleswar. 1990. The Dialectical Method of Nāgārjuna: Vigrahavyāvartanī. Delhi: Motilal Banarsidass.Mādhyamaka ("middle way" or "centrism"; Chinese: 中觀見; pinyin: Zhōngguān Jìan; Tibetan: དབུ་མ་པ་ ; dbu ma pa), otherwise 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 Buddhist monk and philosopher Nāgārjuna (c. 150 – c...
The Madhyamaka (Middle Way) school, along with the Yogācāra, is one of the two major schools of Indian Mahayana Buddhist thought, which flourished there from the 3rd century CE to the final destruction of Buddhism in India in about the 12th century.
Apr 1, 2015 · Madhyamaka (The Middle Way School) and Yogācāra (The Meditative Practice School, also called Cittamātra [Mind Only] or Vijñanavāda (The Approach of Consciousness) are the two principal schools of Mahāyāna Buddhist philosophy.
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Feb 19, 2009 · This book contains a discussion of thought of the 2nd-century Indian Buddhist philosophy Nāgārjuna, the founder of the ‘Middle Way’ (Madhyamaka) school of Buddhist thought. The discussion is based on Nāgārjuna’s main philosophical works preserved either in the original Sanskrit or in Tibetan translation.
