Nagarjuna 1

Nagarjuna

Golden statue of Nagarjuna at Samye LingMonastery

Nāgārjuna (Devanagari:नागार्जुन, Telugu: నాగార్జున, Tibetan:ཀླུ་སྒྲུབ་ klu sgrub, Chinese: 龍樹, Sinhala නාගර්පුන) (ca. 150–250CE) was an important Buddhist teacher and philosopher. Along withhis disciple Āryadeva, he is credited with founding the Mādhyamakaschool of Mahāyāna Buddhism.[1] The Mādhyamaka school was in turntransmitted to China under the name of the Sānlùn School (Ch.三論宗, "Three Treatise School"). In some Mahāyāna traditions,Nāgārjuna is regarded as a second buddha.[2]

Nāgārjuna is sometimes credited with developing the philosophy of thePrajñāpāramitā sūtras, and being associated with the Buddhistuniversity of Nālandā. In the Jodo Shinshu branch of Buddhism, he isconsidered the First Patriarch.

History

Mahāyāna

BuddhismLands

India • China • JapanVietnam • Korea

Taiwan • SingaporeMalaysia • Mongolia

Tibet • Bhutan • Nepal

DoctrineBodhisattva • ŚīlaSamādhi • PrajñāŚunyatā • Trikāya

Mahāyāna SūtrasPrajñāpāramitā Sūtras

Lotus SūtraNirvāṇa Sūtra

Saṃdhinirmocana SūtraAvataṃsaka SūtraŚūraṅgama Sūtra

Nagarjuna 2

MahāyānaSchools

MādhyamakaYogācāra

Esoteric BuddhismPure Land • Zen

Tiantai • Nichiren

According to most available accounts, Nāgārjuna was originally from Southern India.[3] [4] Archaeologicaldiscoveries at Amarāvatī confirm the fact that Nāgārjuna maintained a friendship with the Sātavāhana kingGautamīputra Śātakarṇi, to whom he addressed his Letter to a Friend (Skt. Sahṛd-lekhā).[5] On this basis, Nāgārjunais conventionally placed at around 150–250 CE.[6]

According to a biography translated by Kumārajīva, he was born into a Brahmin family, but later converted toBuddhism. This may be the reason he was one of the earliest significant Buddhist thinkers to write in classicalSanskrit rather than a prakrit.From studying his writings, it is clear that Nāgārjuna was conversant with many of the Śrāvaka philosophies andwith the Mahāyāna tradition. However, determining Nāgārjuna's affiliation with a specific Nikaya is difficult,considering much of this material is presently lost. If the most commonly accepted attribution of texts (that ofChristian Lindtner) holds, then he was clearly a Māhayānist, but his philosophy holds assiduously to the Śrāvakacanon, and while he does make explicit references to Mahāyāna texts, he is always careful to stay within theparameters set out by the Śrāvaka canon.Nagarjuna may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrineas recorded in the āgamas. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder ofthe Madhyamaka system.[7] David Kalupahana sees Nagarjuna as a successor to Moggaliputta-Tissa in being achampion of the middle-way and a reviver of the original philosophical ideals of the Buddha.[8]

Nāgārjuna is said to have lived on the mountain of Śrīparvata in his later years, near the city that would later becalled Nāgārjunakoṇḍa ("Hill of Nāgārjuna").[9] Nāgārjunakoṇḍa was located in what is now the Guntur district ofAndhra Pradesh. The Caitika and Bahuśrutīya nikāyas are known to have had monasteries in Nāgārjunakoṇḍa.[10]

WritingsThere exist a number of influential texts attributed to Nāgārjuna, although most were probably written by laterauthors. The only work that all scholars agree is Nagarjuna's is the Mūlamadhyamakakārikā (Fundamental Verses onthe Middle Way), which contains the essentials of his thought in twenty-seven short chapters. According toLindtner[11] the works definitely written by Nagarjuna are:-• Mūlamadhyamaka-kārikā (Fundamental Verses of the Middle Way)• Śūnyatāsaptati (Seventy Verses on Emptiness)• Vigrahavyāvartanī (The End of Disputes)• Vaidalyaprakaraṇa (Pulverizing the Categories)• Vyavahārasiddhi (Proof of Convention)• Yuktiṣāṣṭika (Sixty Verses on Reasoning)• Catuḥstava (Hymn to the Absolute Reality)• Ratnāvalī (Precious Garland)• Pratītyasamutpādahṝdayakārika (Constituents of Dependent Arising)• Sūtrasamuccaya• Bodhicittavivaraṇa (Exposition of the Enlightened Mind)• Suhṛllekha (Letter to a Good Friend)• Bodhisaṃbhāra (Requisites of Enlightenment)

Nagarjuna 3

There are other works attributed to Nāgārjuna, some of which may be genuine and some not. Some confusion maybe caused by the fact that there were other Nāgārjunas, f.e. the Siddha Nāgārjuna, a holder of theMahamudra-Lineage, who wrote probably several important works of esoteric Buddhism (most notably thePañcakrama or "Five Stages"), as contemporary research suggests that these works are datable to a significantly laterperiod in Buddhist history (late eighth or early ninth century), but the traditional sources maintain the theory thatthere was only one Nāgārjuna, who lived for almost 1000 years (as mentioned in Keith Dowmans "Masters ofMahamudra"). Traditional historians (for example, the 17th century Tibetan Tāranātha), aware of the chronologicaldifficulties involved, account for the anachronism via a variety of theories, such as the propagation of later writingsvia mystical revelation. A useful summary of this tradition, its literature, and historiography may be found inWedemeyer 2007.Lindtner considers that the Māhaprajñāparamitopadeśa, a huge commentary on the Large Prajñāparamita not to be agenuine work of Nāgārjuna. This is only extant in a Chinese translation by Kumārajīva.There is much discussion asto whether this is a work of Nāgārjuna, or someone else. Étienne Lamotte, who translated one third of the Upadeśainto French, felt that it was the work of a North Indian bhikṣu of the Sarvāstivāda school, who later became a convertto the Mahayana. The Chinese scholar-monk Yin Shun felt that it was the work of a South Indian, and thatNāgārjuna was quite possibly the author. Actually, these two views are not necessarily in opposition, and a SouthIndian Nāgārjuna could well have studied in the northern Sarvāstivāda. Neither of the two felt that it was composedby Kumārajīva which others have suggested.

Philosophy

Statue of Nagarjuna in Tibetan monastery nearKullu, India

Nāgārjuna's primary contribution to Buddhist philosophy is in the useof the concept of śūnyatā, or "emptiness," which brings together otherkey Buddhist doctrines, particularly anātman (no-self) andpratītyasamutpāda (dependent origination), to refute the metaphysics ofSarvastivāda and Sautrāntika (extinct non-Mahayana schools). ForNāgārjuna, as for the Buddha in the early texts, it is not merely sentientbeings that are "selfless" or non-substantial; all phenomena are withoutany svabhāva, literally "own-being" or "self-nature", and thus withoutany underlying essence. They are empty of being independentlyexistent; thus the heterodox theories of svabhāva circulating at the timewere refuted on the basis of the doctrines of early Buddhism. This is sobecause all things arise always dependently: not by their own power,but by depending on conditions leading to their coming into existence,as opposed to being. Nāgārjuna was also instrumental in thedevelopment of the two-truths doctrine, which claims that there are twolevels of truth in Buddhist teaching, one which is directly (ultimately)true, and one which is only conventionally or instrumentally true,commonly called upaya in later Mahāyāna writings. Nāgārjuna drew

on an early version of this doctrine found in the Kaccāyanagotta Sutta, which distinguishes nītārtha (clear) andneyārtha (obscure) terms -

By and large, Kaccayana, this world is supported by a polarity, that of existence and non-existence. But whenone reads the origination of the world as it actually is with right discernment, 'non-existence' with reference tothe world does not occur to one. When one reads the cessation of the world as it actually is with rightdiscernment, 'existence' with reference to the world does not occur to one.

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"By and large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), and biases. Butone such as this does not get involved with or cling to these attachments, clingings, fixations of awareness,biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, whenarising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others.It's to this extent, Kaccayana, that there is right view."'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding thesetwo extremes, the Tathagata teaches the Dhamma via the middle..."[12]

Nāgārjuna differentiates between saṃvṛti (conventionally true) and paramārtha (ultimately true) teachings, but henever declares any conceptually formulated doctrines to fall in this latter category; for him, even śūnyatā is śūnyatā;even emptiness is empty. For him, ultimately,

nivṛttam abhidhātavyaṃ nivṛtte cittagocare|anutpannāniruddhā hi nirvāṇam iva dharmatā||7The designable is ceased when the range of thought is ceased,For phenomenality is like nirvana, unarisen and unstopped.

This was famously rendered in his tetralemma with the logical propositions:X (affirmation)non-X (negation)X and non-X (both)neither X nor non-X (neither)

Nagarjuna also taught the idea of relativity; in the Ratnāvalī, he gives the example that shortness exists only inrelation to the idea of length. The determination of a thing or object is only possible in relation to other things orobjects, especially by way of contrast. He held that the relationship between the ideas of "short" and "long" is notdue to intrinsic nature (svabhāva). This idea is also found in the Pali Nikāyas and Chinese Āgamas, in which the ideaof relativity is expressed similarly: "That which is the element of light ... is seen to exist on account of [in relation to]darkness; that which is the element of good is seen to exist on account of bad; that which is the element of space isseen to exist on account of form."[13]

For more on Nāgārjuna's philosophy, see Mūlamadhyamakakārikā.Nagarjuna as Ayurvedic Physician

Nagarjuna was also a practitioner of Ayurveda, or traditional Indian Ayurvedic medicine. First described in theSanskrit medical treatise entitled Sushruta Samhita (of which he was the compiler of the redaction), many of hisunique conceptualizations, such as his descriptions of the circulatory system and blood tissue (uniquely described asrakta dhātu) and his pioneering work on the therapeutic value of specially treated minerals knowns as bhasmas,which earned him the title of the "father of iatrochemistry.[14]

Nagarjuna 5

IconographyNāgārjuna is often depicted in composite form comprising human and naga characteristics. Often the naga aspectforms a canopy crowning and shielding his human head. The notion of the naga is found throughout Indian religiousculture, and typically signifies an intelligent serpent or dragon, who is responsible for the rains, lakes and otherbodies of water. In Buddhism, it is a synonym for a realized arhat, or wise person in general. The term also means"elephant".

English translations

Other works

Author Title Publisher Notes

Loizzo, Joseph Nagarjuna's Reason Sixty(Yuktisastika) withCandrakirti's Commentary(Yuktisastikavrrti)

ColumbiaUniversityPress, 2007

Standing midway between his other masterpieces on philosophy and religion,in the Reason Sixty Nagarjuna describes the central thrust of his therapeuticphilosophy of language - the elimination of cognitive bias and affectiveresistances to the gradual cultivation of nondualistic wisdom and compassion.

Kawamura, L. Golden Zephyr Dharma, 1975 Translation of the Suhrlekkha with a Tibetan commentary

Bhattacharya,Johnston andKunst

The Dialectical Method ofNagarjuna

Motilal, 1978 A superb translation of the Vigrahavyavartani

Lindtner, C. Master of Wisdom: Writingsof the Buddhist MasterNāgārjuna

Dharma, 1986 An excellent introduction to Madhyamika, Master of Wisdom contains twohymns of praise to the Buddha, two treatises on Shunyata, and two works thatclarify the connection of analysis, meditation, and moral conduct. IncludesTibetan verses in transliteration and critical editions of extant Sanskrit. TibetanTranslation (product ID: 0-89800-286-9)

Lindtner, C. Nagarjuniana Motilal, 1987[1982]

Contains Sanskrit or Tibetan texts and translations of the Shunyatasaptati,Vaidalyaprakarana, Vyavaharasiddhi (fragment), Yuktisastika, Catuhstava andBodhicittavivarana. A translation only of the Bodhisambharaka. The Sanskritand Tibetan texts are given for the Vigrahavyavartani. In addition a table ofsource sutras is given for the Sutrasamuccaya.

Komito, D. R. Nagarjuna's "SeventyStanzas"

Snow Lion,1987

Translation of the Shunyatasaptati with Tibetan commentary

Tola, Fernandoand CarmenDragonetti

Vaidalyaprakarana South AsiaBooks, 1995

Jamieson, R. C. Nagarjuna's Verses on theGreat Vehicle and the Heartof Dependent Origination

D.K., 2001 Translation and edited Tibetan of the Mahayanavimsika and thePratityasamutpadahrdayakarika, including work on texts from the cave templeat Dunhuang, Gansu, China

Hopkins, Jeffrey Nagarjuna's PreciousGarland: Buddhist Advicefor Living and Liberation

Snow LionPublications,2007

ISBN 1559392746

Brunnholzl, Karl In Praise of Dharmadhatu Snow LionPublications,2008

Translation with commentary by the 3rd Karmapa

Jones, Richard Nagarjuna: Buddhism's MostImportant Philosopher

Booksurge,2010

Translation into plain English with commentaries of theMulamadhyamikakarikas, the Vigrahavyavartani with Nagarjuna'scommentary, and part of the Ratnavali.

Nagarjuna 6

Notes[1] Fowler, Merv. Buddhism: Beliefs and Practices. 1999. p. 84[2] Fowler, Merv. Buddhism: Beliefs and Practices. 1999. p. 84[3] Kalupahana, David. A History of Buddhist Philosophy. 1992. p. 160[4] Buddhist Art & Antiquities of Himachal Pradesh By Omacanda Hāṇḍā (Page 97)[5] Kalupahana, David. A History of Buddhist Philosophy. 1992. p. 160[6] Kalupahana, David. A History of Buddhist Philosophy. 1992. p. 160[7] Christian Lindtner, Master of Wisdom. Dharma Publishing 1997, page 324.[8] David Kalupahana, Mulamadhyamakakarika of Nagarjuna: The Philosophy of the Middle Way. Motilal Banarsidass, 2005, pages 2,5.[9] Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 242[10] Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 242[11] Lindtner, C. (1982) Nagarjuniana, page 11[12] SN 12.15, (http:/ / www. accesstoinsight. org/ tipitaka/ sn/ sn12/ sn12. 015. than. html). The version linked to is the one in found in the

nikayas, and is slightly different from the one found in the Samyuktagama. Both contain the concept of teaching via the middle between theextremes of existence and non-existence. See A.K. Warder, A Course in Indian Philosophy. Motilal Banarsidass Publ., 1998, pages 55-56, orfor the full text of both versions with analysis see pages 192-195 of Choong Mun-keat, The Fundamental Teachings of Early Buddhism: Acomparative study basted on the Sutranga portion of the Pali Samyutta-Nikaya and the Chinese Samyuktagama; Harrassowitz Verlag,Weisbaden, 2000. Nagarjuna does not make reference to "everything" when he quotes the agamic text in his MMK; in this regard see DavidKalupahana, Nagarjuna: The Philosophy of the Middle Way. SUNY Press, 1986, page 232.

[13] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, pages 96-97. In the Nikayas thequote is found at SN 2.150.

[14] Frank John Ninivaggi Ayurveda: A Comprehensive Guide to Traditional Indian Medicine for the West, p. 23. (Praeger/Greenwood Press,2008). ISBN 978-0-313-34837-2.

References• Campbell, W. L. Ed. and trans. 1919. The Tree of Wisdom: Being the Tibetan text with English translation of

Nāgārjuna's gnomic verse treatise called the Prajñādanda. Calcutta University. Reprint: Sonam T. Kazi,Gangtok. 1975.

• Forizs, Laszlo, 1998. "The Relevance of Whitehead for Contemporary Buddhist Philosophy. Pāṇini, Nāgārjunaand Whitehead." (http:/ / www. forizslaszlo. com/ filozofia_belepo_en. html)

• Hoogcarspel, E., 2005. The Central Philosophy, Basic Verses. Olive Press Amsterdam (translation from Sanskrit,commentary with references to contemporary philosophy)

• Kalupahana, David J. The Philosophy of the Middle Way. SUNY, 1986• Lamotte, E., Le Traite de la Grande Vertu de Sagesse, Vol I (1944), Vol II (1949), Vol III (1970), Vol IV (1976),

Institut Orientaliste: Louvain-la-Neuve.• McCagney, Nancy, Nāgārjuna and the philosophy of openness. Lanham, Md. : Rowman & Littlefield, c 1997.• Magliola, Robert. Derrida on the Mend. Lafayette, Indiana: Purdue UP, 1984; 2nd ed. 1986; rpt., 2000. (Through

a sustained comparison, this book first brings Nagarjuna to the attention of American and European specialists inJacques Derrida and French 'deconstruction'.)

• Magliola, Robert. On Deconstructing Life-Worlds: Buddhism, Christianity, Culture. Atlanta: Scholars P,American Academy of Religion, 1997; Oxford: Oxford UP, 2000. (This book further develops comparisonsbetween Nagarjunist and Derridean deconstructions of substantialism.)

• Murti, T. R. V., 1955. The Central Philosophy of Buddhism. George Allen and Unwin, London. 2nd edition:1960.

• Murty, K. Satchidananda. 1971. Nagarjuna. National Book Trust, New Delhi. 2nd edition: 1978.• Ramanan, K. Venkata. 1966. Nāgārjuna's Philosophy. Charles E. Tuttle, Vermont and Tokyo. Reprint: Motilal

Banarsidass, Delhi. 1978. (This book gives and excellent and detailed examination of the range and subtelties ofNagarjuna's philosophy.)

• Samdhong Rinpoche, ed. 1977. Madhyamika Dialectic and the Philosophy of Nagarjuna. Central Institute ofHigher Tibetan Studies, Sarnath, India.

Nagarjuna 7

• Sastri, H. Chatterjee, ed. 1977. The Philosophy of Nāgārjuna as contained in the Ratnāvalī. Part I [ Containingthe text and introduction only ]. Saraswat Library, Calcutta.

• Streng, Frederick J. Emptiness: A Study in Religious Meaning. Nashville: Abingdon Press, 1967.• Walser, Joseph. Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. New York: Columbia

University Press, 2005.• Wedemeyer, Christian K. 2007. Āryadeva's Lamp that Integrates the Practices: The Gradual Path of Vajrayāna

Buddhism according to the Esoteric Community Noble Tradition. New York: AIBS/Columbia University Press.• Zangpo, Ngorchen Kunga. 1975. The Discipline of The Novice Monk. Including Ācārya Nāgārjuna's The

(Discipline) of the Novice Monk of the Āryamūlasaryāstivādīn in Verse, and Vajradhara Ngorchen Kunga Zenpo'sWord Explanation of the Abridged Ten Vows, The Concise Novice monks' Training. Translated by Lobsang Dapaet al. Sakya College, Mussoorie, India

External links• Nāgārjuna (http:/ / plato. stanford. edu/ entries/ nagarjuna) entry by Jan Christoph Westerhoff in the Stanford

Encyclopedia of Philosophy• ((Buddhism and Quantum Physics)) http:/ / www. upiasia. com/ Blogosphere/ Christian/ 20100306/

buddhism_and_quantum_physics/• Nagarjuna: a bibliography (http:/ / indica-et-buddhica. org/ sections/ repositorium-preview/ materials/ nagarjuna/

bibliography)• Nagarjuna Seminar (http:/ / www. orientalia. org/ forum6. html)• The Life of Nagarjuna (http:/ / www. meditationincolorado. org/ nagarjuna. htm)• Overview of traditional biographical accounts (http:/ / www. sacred-texts. com/ journals/ ia/ banav. htm#pp_2)• Online version of the Mula madhyamaka karika with Tibetan and English (http:/ / www. stephenbatchelor. org/

verses2. htm) Translated by Stephen Batchelor• Online version of the Ratnāvalī (Precious Garland) in English (http:/ / www. vipassati. ch/ english/ books/

Nagarjunas-Precious-Garland-Buddhist-Advice-for-Living-and-Liberation-Vidyakaraprabha_ebook. html)Translated by Prof. Vidyakaraprabha and Bel-dzek

• Online version of the Suhṛllekha (Letter to a friend) in English (http:/ / www. vipassati. ch/ english/ books/Letter-to-a-friend-Berzin_ebook. html) Translated by Alexander Berzin

• Kaccayanagotta Sutta on Access to Insight (http:/ / accesstoinsight. org/ canon/ sutta/ samyutta/ sn12-015. html)• Nārāgjuna vis-à-vis the Āgama-s and Nikāya-s (http:/ / www. byomakusuma. org/ Articles/ tabid/ 55/ Default.

aspx) Byoma Kusuma Nepalese Dharmasangha• ZenEssays: Nagarjuna and the Madhyamika (http:/ / www. thezensite. com/ MainPages/ nagarjuna. html)• She-rab Dong-bu (The Tree of Wisdom) (http:/ / librivox. org/ she-rab-dong-bu-by-nagarjuna/ ) LibriVox

recording

Article Sources and Contributors 8

Article Sources and ContributorsNagarjuna  Source: http://en.wikipedia.org/w/index.php?oldid=466855022  Contributors: 131.111.161.xxx, 20040302, 3manol, A Ramachandran, Accusativen hos Olsson, Acmuller,Ahoerstemeier, Alan Liefting, Apeman, Aponar Kestrel, Arjun1591, Arrow740, Ashwatham, B9 hummingbird hovering, Balthazarduju, Baodo, Beetstra, Bepp, Bhikshu Nagarjuna, Blackeaglz,Brianhardy44, Bryan Derksen, Buddhipriya, Butterplantforest, Chalst, Chandu velamati, Charles Matthews, ChongDae, Cminard, Conversion script, Crculver, D6, DabMachine, Dakinijones,Deeptrivia, Delavagus, Drbreznjev, Eequor, Ekajati, El C, Emishi, Eu.stefan, FabFaris, Fcoulter, Ffom, Filemon, Gaudio, Gdr, Generalboss3, Gnt, Goethean, Gogo Dodo, Golgofrinchian,Gregbard, Gurubrahma, Huifeng, Idleguy, Isis07, Itistoday, Jagged 85, Jangchub, Jannizz, Jarrettgronauer, Jay, Joe Wreschnig, John Hill, Kangisapa, Karl-Henner, Kh7, Khoikhoi, Kipholbeck,Kukkurovaca, Liangsunj, LqNj2Zx, Lucidish, MajorActor, Mav, McMarcoP, Metta Bubble, Miaow Miaow, Mind meal, Mitsube, Mjklin, Mladifilozof, Monkeykiss, Mountain, Mxn, Nat Krause,NekoDaemon, Newone, Nicke Lilltroll, Nijgoykar, Ninly, Oghmoir, Om namo buddha gyani, Petros000, Ph0kin, Pit, Podzemnik, Pollinosisss, Pratyeka, Quadell, R'n'B, R.mahoney, Race911,Ramjet11, Rizome, Rjwilmsi, Robert Daoust, Robma, Rossum, Rudyh01, Rédacteur Tibet, Sacca, Samsonjohns, Sassisch, Saxbryn, Sayvandelay, SeanMack, Shankara1000, Singinglemon,Smartse, SolidStar, SpacemanSpiff, Sponberg, Sunil vasisht, SurlyBurleigh, Sylvain1972, Symane, T-borg, Tdudkowski, Template namespace initialisation script, Tengu800, Theli 93,Thetruthaboutfgs, Thinman10, Tiptoety, Tktru, Tom harrison, Udperera, Vajrabell, Verbum Veritas, Viktor, Visor, Voyaging, Wetwarexpert, WhiteCrow, Wiki alf, WikiPedant, Wingspeed,Yahel Guhan, YellowMonkey, Zadcat, Zazaban, Zero sharp, Zerokitsune, 169 ,ماني anonymous edits

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