By Bhattacharya Kamaleswar & E.H. Johnston & Arnold Kunst, E. H. Johnston, Arnold Kunst

ISBN-10: 8120801768

ISBN-13: 9788120801769

ISBN-10: 8120802152

ISBN-13: 9788120802155

Even though just a minor paintings in shape s regards its contexts the Vigrahavyavartani is a basic textual content of Madhyamaka in addition to of the early Indian dialectical culture. not just does it admirably illustrate the dialectical technique by means of Nagarjuna the founding father of the varsity however it additionally clarifies the assumption of Voidness which has been so frequently misunderstood not just nowa days and in another country yet in India itself and in Nagarjuna`s personal time. lengthy misplaced in India this article was once frotunately came across by means of Rahula Sankrtyayana in a Tibetan monastery.

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Frauwallner’s introduction to his translation of this chapter, pp. 187fF. ). See also p. 2 above, and the concluding verse o f our treatise. This is a quotation from the Sälistamba-s&tra (cf. Mahäyäna-Sütra-utrpgraha [ed. by P. L. Vaidya, Darbhanga, 1961], p. 10O). For the Pali version see MajjhimajXikâya pp. 190-1 (Pâli Text Society edition ). — Dharma, as equivalent to pratityalamutpâda, does not mean the Absolute T ruth (in which there is no dependent origina­ tion: cf. supra, p. 2), but is only a negative expression o f the Absolute.

We have already answered [the question relating to] the reason [for a negation] in the three times (traikälya )1, for the case is 46 THE DIALECTICAL METHOD OF NÄGÄRJUNA the same (samatvât). And a counter-reason for the three times (traikilyapratihetu) is obtained for the upholders of the doctrine of voidness {ßünyalävädinäin präptah). It has to be understood (pratyavagantavya) that the question why a negation is possible in the three times (hetus traikâlye pratifedhavâci ) has already received its answer (uktottarah).

2 dyotayati svätmänarp yathä hutäias tathä parätmänamj svaparätmänäv evarji prasädhayanti pramä(iänil / The view put forward in this verse is in accord with Nyâyasütra II , 1, 19: na, This seems, at least, to have been the view of pradtpaprakäia {siddhi)vat tatsiddhefy. TRANSLATION 27 Gautama and of some of his followers. Vätsyäyana’s interpretation is different. See on this question my paper entitled ‘On the Relationship between Nägärjuna’s Vigrahavyâoartanï and the N yäy a sü tra s in Journal o f Indo-European Studies (USA), forth­ coming issue.

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The dialectical method of Nāgārjuna = Vigrahavyāvartanī by Bhattacharya Kamaleswar & E.H. Johnston & Arnold Kunst, E. H. Johnston, Arnold Kunst


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