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Difference between revisions of "Nāgārjuna Life & Works"

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The Indian philosopher Nāgārjuna (c. 150 – c. 250 CE) is probably the single most important Buddhist philosopher.
+
The [[Indian philosopher]] [[Nāgārjuna]] (c. 150 – c. 250 CE) is probably the single most important [[Buddhist philosopher]].
  
Nothing reliable is known about his life; modern scholars do not accept the traditional account whereby Nāgārjuna lived for some 600 years and became a Tantric wonderworker (siddha), although it is believed that Nāgārjuna was the teacher of Āryadeva (ca. 170-270 C.E.).
+
Nothing reliable is known about his [[life]]; {{Wiki|modern}} [[scholars]] do not accept the [[traditional]] account whereby [[Nāgārjuna]] lived for some 600 years and became a [[Tantric]] wonderworker ([[siddha]]), although it is believed that [[Nāgārjuna]] was the [[teacher]] of [[Āryadeva]] (ca. 170-270 C.E.).
  
  
There is moreover a debate over which works can be attributed to this Nāgārjuna, with some agreement on:
+
There is moreover a [[debate]] over which works can be attributed to this [[Nāgārjuna]], with some agreement on:
  
  
  
1) Madhyamaka-kārikā (Verses on Madhyamaka), Nāgārjuna’s main work, still extant in Sanskrit;
+
1) [[Madhyamaka-kārikā]] (Verses on [[Madhyamaka]]), [[Nāgārjuna’s]] main work, still extant in [[Sanskrit]];
  
2) Vigraha-vyāvartanī (Countering Hostile Objections), verses extant in Sanskrit together with an auto-commentary, a reply by Nāgārjuna to his critics.
+
2) [[Vigraha-vyāvartanī]] (Countering {{Wiki|Hostile}} Objections), verses extant in [[Sanskrit]] together with an auto-commentary, a reply by [[Nāgārjuna]] to his critics.
  
Except for a few fragments, the following works survive only in Tibetan and, in some cases, Chinese translation:
+
Except for a few fragments, the following works survive only in [[Tibetan]] and, in some cases, {{Wiki|Chinese}} translation:
  
3) Yuktiṣaṣṭikā (Sixty Verses on Reasoning);
+
3) [[Yuktiṣaṣṭikā]] ([[Sixty Verses on Reasoning]]);
  
4) Śūnyatā-saptati (Seventy Verses on Emptiness);
+
4) Śūnyatā-saptati ([[Seventy Verses on Emptiness]]);
  
5) Vaidalya-prakaraṇa (The Treatise That Grinds into Little Pieces), an attack on the categories of the Hindu epistemologists;
+
5) Vaidalya-prakaraṇa (The Treatise That Grinds into Little Pieces), an attack on the categories of the [[Hindu]] [[epistemologists]];
  
6) Rātnavali (The Jewel Garland), a long epistle apparently to a king
+
6) Rātnavali (The [[Jewel Garland]]), a long epistle apparently to a [[king]]
  
7) Suhṛllekha (Letter to a Friend) - a shorter royal epistle attributed to Nāgārjuna;
+
7) [[Suhṛllekha]] ([[Letter to a Friend]]) - a shorter {{Wiki|royal}} epistle attributed to [[Nāgārjuna]];
  
8) Catuḥstava (four hymns).
+
8) [[Catuḥstava]] (four hymns).
  
  
  
Nāgārjuna saw his philosophy as itself part of the spiritual project of Enlightenment, of “seeing things the way they really are” (yathā-bhūta-darśana).
+
[[Nāgārjuna]] saw his [[philosophy]] as itself part of the [[spiritual]] project of [[Enlightenment]], of “[[seeing]] things the way they really are” (yathā-bhūta-darśana).
  
His arguments should be placed in the context of Buddhist philosophy (preceding Abhidharma thought), which he both presupposed and the ontology of which he trenchantly criticized.
+
His arguments should be placed in the context of [[Buddhist philosophy]] (preceding [[Abhidharma]] [[thought]]), which he both presupposed and the {{Wiki|ontology}} of which he trenchantly criticized.
  
It was Nāgārjuna who first explained philosophically the concept of Śūnyatā (Emptiness).
+
It was [[Nāgārjuna]] who first explained [[philosophically]] the {{Wiki|concept}} of [[Śūnyatā]] ([[Emptiness]]).
  
According to Nāgārjuna, Emptiness is a property possessed by each thing without exception:
+
According to [[Nāgārjuna]], [[Emptiness]] is a property possessed by each thing without exception:
  
It is the property of lacking intrinsic existence (niḥsvabhāvatā) as a result of being one way or another, the result of causal processes. Existing is nothing more than an intersecting point of causal factors.
+
It is the property of lacking [[intrinsic existence]] ([[niḥsvabhāvatā]]) as a result of being one way or another, the result of causal {{Wiki|processes}}. [[Existing]] is nothing more than an intersecting point of causal factors.
  
Nāgārjuna sought to demonstrate this by asserting that if something—say, a table—were more than just an intersecting point of causal factors, it would prove resistant to analytical de-construction.
+
[[Nāgārjuna]] sought to demonstrate this by asserting that if something—say, a table—were more than just an intersecting point of causal factors, it would prove resistant to analytical de-construction.
  
Absolutely nothing can resist the process of analytical deconstruction, investigating its coherence through reasoning.
+
Absolutely nothing can resist the process of analytical deconstruction, investigating its coherence through {{Wiki|reasoning}}.
  
Thus Nāgārjuna’s works embody arguments in the style of a sceptic, debunking concepts like existence and non-existence, causation, perception, time, motion, and even religious concepts like the Buddha, or Enlightenment itself.
+
Thus [[Nāgārjuna’s]] works embody arguments in the style of a {{Wiki|sceptic}}, debunking [[Wikipedia:concept|concepts]] like [[existence]] and [[non-existence]], [[causation]], [[perception]], time, {{Wiki|motion}}, and even [[religious]] [[Wikipedia:concept|concepts]] like the [[Buddha]], or [[Enlightenment]] itself.
  
Nāgārjuna also offers methodological reflections on what he is doing, why he is not a nihilist or even really a sceptic, and how his practice fits into the overall Buddhist project. For Nāgārjuna this project is a deep “letting-go,” which nevertheless also facilitates compassionate re-engagement.
+
[[Nāgārjuna]] also offers {{Wiki|methodological}} reflections on what he is doing, why he is not a [[Wikipedia:Nihilist|nihilist]] or even really a {{Wiki|sceptic}}, and how his practice fits into the overall [[Buddhist]] project. For [[Nāgārjuna]] this project is a deep “letting-go,” which nevertheless also facilitates [[compassionate]] re-engagement.
  
Nāgārjuna was enormously influential in India:
+
[[Nāgārjuna]] was enormously influential in [[India]]:
  
The Madhyamaka School of philosophy, which he probably founded, was the earliest of the two great Indian schools of Mahāyāna thought.
+
The [[Madhyamaka School]] of [[philosophy]], which he probably founded, was the earliest of the two great [[Indian]] schools of [[Mahāyāna]] [[thought]].
  
In Tibet, Madhyamaka is said to represent the highest philosophical standpoint, the final truth.
+
In [[Tibet]], [[Madhyamaka]] is said to represent the [[highest]] [[philosophical]] standpoint, the final [[truth]].
  
In East Asian Buddhism, the influence of Emptiness can be seen in Chinese and Japanese art, in poetry, in the martial arts, and even, ostensibly, in Japanese business practice.
+
In [[East Asian Buddhism]], the influence of [[Emptiness]] can be seen in {{Wiki|Chinese}} and [[Japanese]] [[art]], in [[poetry]], in the [[martial arts]], and even, ostensibly, in [[Japanese]] business practice.
  
  

Latest revision as of 16:49, 4 February 2020



The Indian philosopher Nāgārjuna (c. 150 – c. 250 CE) is probably the single most important Buddhist philosopher.

Nothing reliable is known about his life; modern scholars do not accept the traditional account whereby Nāgārjuna lived for some 600 years and became a Tantric wonderworker (siddha), although it is believed that Nāgārjuna was the teacher of Āryadeva (ca. 170-270 C.E.).


There is moreover a debate over which works can be attributed to this Nāgārjuna, with some agreement on:


1) Madhyamaka-kārikā (Verses on Madhyamaka), Nāgārjuna’s main work, still extant in Sanskrit;

2) Vigraha-vyāvartanī (Countering Hostile Objections), verses extant in Sanskrit together with an auto-commentary, a reply by Nāgārjuna to his critics.

Except for a few fragments, the following works survive only in Tibetan and, in some cases, Chinese translation:

3) Yuktiṣaṣṭikā (Sixty Verses on Reasoning);

4) Śūnyatā-saptati (Seventy Verses on Emptiness);

5) Vaidalya-prakaraṇa (The Treatise That Grinds into Little Pieces), an attack on the categories of the Hindu epistemologists;

6) Rātnavali (The Jewel Garland), a long epistle apparently to a king

7) Suhṛllekha (Letter to a Friend) - a shorter royal epistle attributed to Nāgārjuna;

8) Catuḥstava (four hymns).


Nāgārjuna saw his philosophy as itself part of the spiritual project of Enlightenment, of “seeing things the way they really are” (yathā-bhūta-darśana).

His arguments should be placed in the context of Buddhist philosophy (preceding Abhidharma thought), which he both presupposed and the ontology of which he trenchantly criticized.

It was Nāgārjuna who first explained philosophically the concept of Śūnyatā (Emptiness).

According to Nāgārjuna, Emptiness is a property possessed by each thing without exception:

It is the property of lacking intrinsic existence (niḥsvabhāvatā) as a result of being one way or another, the result of causal processes. Existing is nothing more than an intersecting point of causal factors.

Nāgārjuna sought to demonstrate this by asserting that if something—say, a table—were more than just an intersecting point of causal factors, it would prove resistant to analytical de-construction.

Absolutely nothing can resist the process of analytical deconstruction, investigating its coherence through reasoning.

Thus Nāgārjuna’s works embody arguments in the style of a sceptic, debunking concepts like existence and non-existence, causation, perception, time, motion, and even religious concepts like the Buddha, or Enlightenment itself.

Nāgārjuna also offers methodological reflections on what he is doing, why he is not a nihilist or even really a sceptic, and how his practice fits into the overall Buddhist project. For Nāgārjuna this project is a deep “letting-go,” which nevertheless also facilitates compassionate re-engagement.

Nāgārjuna was enormously influential in India:

The Madhyamaka School of philosophy, which he probably founded, was the earliest of the two great Indian schools of Mahāyāna thought.

In Tibet, Madhyamaka is said to represent the highest philosophical standpoint, the final truth.

In East Asian Buddhism, the influence of Emptiness can be seen in Chinese and Japanese art, in poetry, in the martial arts, and even, ostensibly, in Japanese business practice.



Source

[1]