Nagarjuna

For other uses, see Nagarjuna (disambiguation).

Golden statue of Nagarjuna at Samye Ling Monastery

Nāgārjuna (Devanagari:नागार्जुन, Telugu: నాగార్జున, Tibetan: ཀླུ་སྒྲུབ་ klu sgrub, Chinese: 龍樹, Sinhala නාගර්පුන) (ca. 150–250 CE) was an important Buddhist teacher and philosopher. Along with his disciple Āryadeva, he is credited with founding the Mādhyamaka school of Mahāyāna Buddhism.^[1] The Mādhyamaka school was in turn transmitted 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 the Prajñāpāramitā sūtras, and being associated with the Buddhist university of Nālandā. In the Jodo Shinshu branch of Buddhism, he is considered the First Patriarch.

History

Mahāyāna Buddhism

Lands

India • China • Japan Vietnam • Korea Singapore • Taiwan Tibet • Bhutan • Nepal Mongolia • United States

Doctrine

Bodhisattva • Śīla Samādhi • Prajñā Śunyatā • Trikāya

Mahāyāna Sūtras

Prajñāpāramitā Sūtras Lotus Sūtra Nirvāṇa Sūtra Saṃdhinirmocana Sūtra Avataṃsaka Sūtra Śūraṅgama Sūtra

Mahāyāna Schools

Mādhyamaka Yogācāra Esoteric Buddhism Pure Land • Zen Tiantai • Nichiren

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According to most available accounts, Nāgārjuna was originally from Southern India.^[3][4] Archaeological discoveries at Amarāvatī confirm the fact that Nāgārjuna maintained a friendship with the Sātavāhana king Gautamīputra Śātakarṇi, to whom he addressed his Letter to a Friend (Skt. Sahṛd-lekhā).^[5] On this basis, Nāgārjuna is 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 to Buddhism. This may be the reason he was one of the earliest significant Buddhist thinkers to write in classical Sanskrit rather than a prakrit.

From studying his writings, it is clear that Nāgārjuna was conversant with many of the Śrāvaka philosophies and with 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 of Christian Lindtner) holds, then he was clearly a Māhayānist, but his philosophy holds assiduously to the Śrāvaka canon, and while he does make explicit references to Mahāyāna texts, he is always careful to stay within the parameters 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 doctrine as recorded in the āgamas. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Madhyamaka system.^[7] David Kalupahana sees Nagarjuna as a successor to Moggaliputta-Tissa in being a champion 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 be called Nāgārjunakoṇḍa ("Hill of Nāgārjuna").^[9] Nāgārjunakoṇḍa was located in what is now the Guntur district of Andhra Pradesh. The Caitika and Bahuśrutīya nikāyas are known to have had monasteries in Nāgārjunakoṇḍa.^[10]

Writings

There exist a number of influential texts attributed to Nāgārjuna, although most were probably written by later authors. The only work that all scholars agree is Nagarjuna's is the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), which contains the essentials of his thought in twenty-seven short chapters. According to Lindtner^[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)

There are other works attributed to Nāgārjuna, some of which may be genuine and some not. Some confusion may be caused by the fact that there were other Nāgārjunas, f.e. the Siddha Nāgārjuna, a holder of the Mahamudra-Lineage, who wrote probably several important works of esoteric Buddhism (most notably the Pañcakrama or "Five Stages"), as contemporary research suggests that these works are datable to a significantly later period in Buddhist history (late eighth or early ninth century), but the traditional sources maintain the theory that there was only one Nāgārjuna, who lived for almost 1000 years (as mentioned in Keith Dowmans "Masters of Mahamudra"). Traditional historians (for example, the 17th century Tibetan Tāranātha), aware of the chronological difficulties involved, account for the anachronism via a variety of theories, such as the propagation of later writings via mystical revelation. A useful summary of this tradition, its literature, and historiography may be found in Wedemeyer 2007.

Lindtner considers that the Māhaprajñāparamitopadeśa, a huge commentary on the Large Prajñāparamita not to be a genuine work of Nāgārjuna. This is only extant in a Chinese translation by Kumārajīva.There is much discussion as to whether this is a work of Nāgārjuna, or someone else. Étienne Lamotte, who translated one third of the Upadeśa into French, felt that it was the work of a North Indian bhikṣu of the Sarvāstivāda school, who later became a convert to the Mahayana. The Chinese scholar-monk Yin Shun felt that it was the work of a South Indian, and that Nāgārjuna was quite possibly the author. Actually, these two views are not necessarily in opposition, and a South Indian Nāgārjuna could well have studied in the northern Sarvāstivāda. Neither of the two felt that it was composed by Kumārajīva which others have suggested.

Philosophy

Statue of Nagarjuna in Tibetan monastery near Kullu, India

Nāgārjuna's primary contribution to Buddhist philosophy is in the use of the concept of śūnyatā, or "emptiness," which brings together other key Buddhist doctrines, particularly anātman (no-self) and pratītyasamutpāda (dependent origination), to refute the metaphysics of Sarvastivāda and Sautrāntika (extinct non-Mahayana schools). For Nāgārjuna, as for the Buddha in the early texts, it is not merely sentient beings that are "selfless" or non-substantial; all phenomena are without any svabhāva, literally "own-being" or "self-nature", and thus without any underlying essence. They are empty of being independently existent; thus the heterodox theories of svabhāva circulating at the time were refuted on the basis of the doctrines of early Buddhism. This is so because 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 the development of the two-truths doctrine, which claims that there are two levels 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) and neyārtha (obscure) terms -

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

"By and large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), and biases. But one 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, when arising, 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 these two extremes, the Tathagata teaches the Dhamma via the middle..."^[12]

Nāgārjuna differentiates between saṃvṛti (conventionally true) and paramārtha (ultimately true) teachings, but he never 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||7

The 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 in relation to the idea of length. The determination of a thing or object is only possible in relation to other things or objects, especially by way of contrast. He held that the relationship between the ideas of "short" and "long" is not due to intrinsic nature (svabhāva). This idea is also found in the Pali Nikāyas and Chinese Āgamas, in which the idea of 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 is seen 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 the Sanskrit medical treatise entitled Sushruta Samhita (of which he was the compiler of the redaction), many of his unique conceptualizations, such as his descriptions of the circulatory system and blood tissue (uniquely described as rakta 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]

Iconography

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

English translations

Mulamadhyamakakarika

Main article: Mulamadhyamakakarika

Other works

Author	Title	Publisher	Notes
Kawamura, L.	Golden Zephyr	Dharma, 1975	Translation of the Suhrlekkha with a Tibetan commentary
Bhattacharya, Johnston and Kunst	The Dialectical Method of Nagarjuna	Motilal, 1978	A superb translation of the Vigrahavyavartani
Lindtner, C.	Master of Wisdom: Writings of the Buddhist Master Nāgārjuna	Dharma, 1986	An excellent introduction to Madhyamika, Master of Wisdom contains two hymns of praise to the Buddha, two treatises on Shunyata, and two works that clarify the connection of analysis, meditation, and moral conduct. Includes Tibetan verses in transliteration and critical editions of extant Sanskrit. Tibetan Translation (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 and Bodhicittavivarana. A translation only of the Bodhisambharaka. The Sanskrit and Tibetan texts are given for the Vigrahavyavartani. In addition a table of source sutras is given for the Sutrasamuccaya.
Komito, D. R.	Nagarjuna's "Seventy Stanzas"	Snow Lion, 1987	Translation of the Shunyatasaptati with Tibetan commentary
Tola, Fernando and Carmen Dragonetti	Vaidalyaprakarana	South Asia Books, 1995
Jamieson, R. C.	Nagarjuna's Verses on the Great Vehicle and the Heart of Dependent Origination	D.K., 2001	Translation and edited Tibetan of the Mahayanavimsika and the Pratityasamutpadahrdayakarika, including work on texts from the cave temple at Dunhuang, Gansu, China
Hopkins, Jeffrey	Nagarjuna's Precious Garland: Buddhist Advice for Living and Liberation	Snow Lion Publications, 2007	ISBN 1559392746
Brunnholzl, Karl	In Praise of Dharmadhatu	Snow Lion Publications, 2008	Translation with commentary by the 3rd Karmapa
Jones, Richard	Nagarjuna: Buddhism's Most Important Philosopher	Booksurge, 2010	Translation into plain English with commentaries of the Mulamadhyamikakarikas, the Vigrahavyavartani with Nagarjuna's commentary, and part of the Ratnavali.

See also

• Aryadeva
• Buddhapālita
• Buddhism
• Kamalasila
• Middle way
• Śāntarakṣita
• Sun Simiao
• Yogachara-Madhyamaka
• Acharya Nagarjuna University, a modern University named after Nagarjuna

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, [1]. 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 the extremes of existence and non-existence. See A.K. Warder, A Course in Indian Philosophy. Motilal Banarsidass Publ., 1998, pages 55-56, or for the full text of both versions with analysis see pages 192-195 of Choong Mun-keat, The Fundamental Teachings of Early Buddhism: A comparative 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 David Kalupahana, 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 the quote 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, Nāgārjuna and Whitehead."
• 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 in Jacques 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 comparisons between 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 of Nagarjuna's philosophy.)
• Samdhong Rinpoche, ed. 1977. Madhyamika Dialectic and the Philosophy of Nagarjuna. Central Institute of Higher Tibetan Studies, Sarnath, India.
• Sastri, H. Chatterjee, ed. 1977. The Philosophy of Nāgārjuna as contained in the Ratnāvalī. Part I [ Containing the 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's Word Explanation of the Abridged Ten Vows, The Concise Novice monks' Training. Translated by Lobsang Dapa et al. Sakya College, Mussoorie, India

External links

• Nāgārjuna 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
• Nagarjuna Seminar
• The Life of Nagarjuna
• Overview of traditional biographical accounts
• Online version of the Mula madhyamaka karika with Tibetan and English Translated by Stephen Batchelor
• Online version of the Ratnāvalī (Precious Garland) in English Translated by Prof. Vidyakaraprabha and Bel-dzek
• Online version of the Suhṛllekha (Letter to a friend) in English Translated by Alexander Berzin
• Kaccayanagotta Sutta on Access to Insight
• Nārāgjuna vis-à-vis the Āgama-s and Nikāya-s Byoma Kusuma Nepalese Dharmasangha
• ZenEssays: Nagarjuna and the Madhyamika
• She-rab Dong-bu (The Tree of Wisdom) LibriVox recording