MADHYAMIKA The hallmark of Miidhyamika philosophy is 'Emptiness', sunyata. This is not a view of reality. In fact it is emphatically denied that sunyata is a view of reality. If anybody falls into such an error as to construe emptiness as reality (or as a view, even the right view, of reality), he is only grasping the snake at the wrong end (Mk, 24.1 I)! Nftgfujuna in Mk, 24.18, has referred to at least four ways by which the same truth is conveyed: Whatever is dependent origination, we call it emptiness. That is (also) dependent conceptualization; that is, to be sure, the Middle Way. The two terms, pratitya samutpiida and upiidiiya prajnapti, which I have translated here- as 'dependent origination' and 'dependent conceptualization' need to be explained. The interdependence of everything (and under 'everything' we may include, following the Mftdhyamika, all items, ontological concepts, entities, theories, views, theses and even relative truths), i.e., the essential lack of independence of the origin (cf. utpiida) of everything proves or shows that everything is essentially devoid of its assumed essence or its independent 'own nature' or its 'self-existence' (cf. svabhiiva). Besides, our cognition of anything lacks independence in the same way. Our conception (cf. prajnapti) of something a essentially depends upon something b, and so on for everything ad infinitum.
目次
Front Matter i-xv Nāgārjuna and the Spread of His Teachings 4-12 San-Lun Approaches to Emptiness 13-26 The Nature and Value of the Text 27-43 Nāgārjuna’s Twelve Gate Treatise 45-52 Causal Conditions 53-58 With or without Effect 59-69 Conditions 70-71 Characteristics 72-78 With or without Characteristics 79-80 Identity or Difference 81-84 Being or Non-Being 85-88 Nature 89-91 Cause and Effect 92-92 The Creator 93-100 The Three Times 101-103 Production 104-107 Back Matter 108-151
