By T. R. V. Murti
Publish 12 months note: First released in 1955
The Madhyamika philosophy is, within the author’s view, the philosophy which created a revolution in Buddhism and during that during the complete diversity of Indian philosophy. This quantity is a research of the Madhyamika philosophy in all its very important points and is split into 3 parts:
Historical: this lines the starting place and improvement of the Madhyamika philosophy.
The moment half concentrates on a whole and important exposition of the Madhyamika philosophy, the constitution of its dialectic, its belief of absolutely the and its ethics and religion.
The final a part of the publication compares the Madhyamika with a number of the recognized dialectical platforms of the West (Kant, Hegel and Bradley) and undertakes a brief examine of different absolutisms (Madhyamika, Vijnanavada and the Vedanta).
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Additional info for Central Philosophy of Buddhism: A Study of Madhyamika System
It is quite legitimate to hold that the Buddha was a genuine agnostic, that he had studied the various systems of ideas prevalent in his day without deriving any greater satisfaction from them than any of us to-day do from the study of modem systems, and that he had no reasoned or other conviction on the matter. " Keith: Buddhist Philosophy, p. 63. " ibid. p. 45· 2 As quoted by E. J. Thomas in his History of Buddhist Thought, p. 127. 3 This issue has been discussed in a previous Section. " 1 A fairly cogent solution of the problem is possible if all the passages, where the questions are discussed in the Buddhist records, are considered together with the characteristic interpretations of the Buddhist schools themselves.
It will not, however, do to pick up only those passages that are favourable to our theory and ignore the rest or call them interpolations and later accretions. For, it is possible to adduce against one textual citation which affirms the atman, ten or even twenty which deny it with vehemence. Reliance on isolated texts and those too considered out of their context, as is done by Mrs. Rhys Davids, is not calculated to lead to fruitful result. The chronological division of texts into primitive and later accretion is highly conjectural.
Vedanta (Advaita) accepts the unchanging alone as real and rejects the other as unreal. The Buddhists do the opposite. The difficulty is not confined to memory and moral responsibility alone. Even in such rudimentary experiences as sensation or feeling and in higher forms of experience, such as judgment and inference, synthesis and interpretation are involved. The given data have to be classified, compared, related, apperceived and synthesised into a unity; and yet the distinction has to be maintained.
Central Philosophy of Buddhism: A Study of Madhyamika System by T. R. V. Murti