Nagarjuna S Philosophy Of No Identity Philosophical Translation

This Book Braks New Ground For The Study Of The Philosophy Of Great Buddhist Scholar Nagarjuna. It Contains A Full Translation Of The Karikas Of The Madhyamaka-Sastra, Together With The Translations Of The Sunyata-Saptati And The Vigrahavyavartani.

Nagarjuna is one of the finest philosophers who ever lived. This second century Buddhist philosopher from south India is known for his criticism on speculative theories and viewpoints. But his name is better known for introducing the idea of emptiness (sunyata), a philosophical concept that had hugely influenced the discourses of Eastern philosophy, religion, and culture for about 2000 years. Nagarjuna cleverly introduced emptiness (sunyata), into Buddhist discourses to explain its central philosophy: the philosophy of Middle Path. Through the negative mode of argumentation, he taught how we naturally get trapped into extreme viewpoints and speculate on them. His philosophy of Middle Path (Madhyamika) explains the progress of human reasoning moving in its natural course avoiding extreme viewpoints for finding harmony and freedom. During the second century, in a different milieu, Nagarjuna warned his students about the dangers of speculative thought created out of extreme viewpoints and philosophical doctrines. He taught them to look into the structures of such doctrines critically by using negation to know what the truth is. Therefore, the philosophical idea of emptiness (sunyata) is not the end of negation assuming perfect nihilism, but teaching us that it would work like medicine for removing all our ignorance. More precisely, it is like zero (sunya) in mathematics, a number with an undefined value, but real numbers find newer values by associating with it. It is a philosophical tool that helps us control our alleged fears, anger, petty hatred, etc., by invoking the natural course of human compassion (karuna) for us to live and die naturally. Therefore, the structure of emptiness is the philosophy of Middle Path.

For nearly two thousand years Buddhism has mystified and captivated both lay people and scholars alike. Seen alternately as a path to spiritual enlightenment, an system of ethical and moral rubrics, a cultural tradition, or simply a graceful philosophy of life, Buddhism has produced impassioned followers the world over. The Buddhist saint Nagarjuna, who lived in South India in approximately the first century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include texts addressed to lay audiences, letters of advice to kings, and a set of penetrating metaphysical and epistemological treatises. His greatest philosophical work, the Mulamadhyamikakarika--read and studied by philosophers in all major Buddhist schools of Tibet, China, Japan, and Korea--is one of the most influential works in the history of Indian philosophy. Now, in The Foundations of the Philosophy of the Middle Way, Jay L. Garfield provides a clear and and eminently readable translation of Nagarjuna's seminal work, offering those with little of no prior knowledge of Buddhist philosophy a view into the profound logic of the Mulamadhyamikakarika. Translated from the Tibetan, the tradition through which Nagarjuna's philosophical influence has largely been transmitted, Garfield presents a superb translation of Mulamadhyamikakarika in its entirety. Illuminating the systematic character of Nagarjuna's reasoning, as well as the works profundity, Garfield shows how Nagarjuna develops his doctrine that all phenomena are empty of inherent existence and essenceless. But, he argues, phenomena nonetheless exist conventionaly, and that indeed conventional existence and ultimate emptiness are in fact the same thing. This represents the radical understanding of the Buddhist doctrine of the two truths, or two levels of reality. Nagarjuna reinterprets all of Buddhist metaphysics and epistemology through this analytical framework--"a systematic and beautifully elegant philosophical dissection of reality." In turn, Garfield goes on to offer the only verse-by-verse commentary based upon the Indo-Tibetan Prasangika-Madhyamika reading of Nagarjuna, the school most influential in the development of Mahayana philosophy in Tibet, China, Korea, and Japan. Written specifically for the Western reader, the commentary explains Nagarjuna's positions and arguments in the language of Western metaphysics and epistemology, and connects Nagarjuna's concerns tho those of Western philosophers such as Sextus, Hume, and Wittgenstein. A fascinating and accessible translation of the foundational text for all Mahayana Buddhism text, The Fundamental Wisdom of the Middle Way will enlighten all those in search of the essence of reality.

Nagarjuna's Vigrahavyavartani is one of the most important Madhyamaka Buddhist philosophical texts. Jan Westerhoff offers a new translation, reflecting the best current philological research & all available editions, adding his own commentary on the text.

This work is an exposition of the philosophic conceptions basic to Mahayana Buddhism as found in the Maha-prajnaparamita-sastra a commentary on the Prajnaparamita-sutras and traditionally attributed to Nagarjuna. The sastra the earliest and most extensive work in this field is lost in its Sanskrit original and preserved only in a Chinese translation. Meaning of Sanskrit and Chinese terms are expounded concepts are made clear and supplementary materials are supplied in the notes. The study is prefixed with a short historical account of the broad lines of Buddhist philosophy in its early stage. The aim of this work is to elucidate the meaning of the Middle Way, the way of comprehension. 'Everything stands in harmony with him who stands in harmony with Sunyata, which is not a rejection of existence or of understanding but of the misconstruction of the sense of the real or the error of misplaced absoluteness which is the origin of clinging and the root of conflict and suffering.'