By Hsueh-li Cheng
MADHYAMIKA The hallmark of Miidhyamika philosophy is 'Emptiness', sunyata. this isn't a view of fact. in reality it truly is emphatically denied that sunyata is a view of truth. If anyone falls into such an blunders as to construe vacancy as truth (or as a view, even definitely the right view, of reality), he's purely greedy the snake on the mistaken finish (Mk, 24.1 I)! Nftgfujuna in Mk, 24.18, has spoke of a minimum of 4 methods in which an analogous fact is conveyed: no matter what depends origination, we name it vacancy. that's (also) based conceptualization; that's, to be certain, the center manner. the 2 phrases, pratitya samutpiida and upiidiiya prajnapti, which i've got translated right here- as 'dependent origination' and 'dependent conceptualization' have to be defined. The interdependence of every thing (and less than 'everything' we could comprise, following the Mftdhyamika, all goods, ontological thoughts, entities, theories, perspectives, theses or even relative truths), i.e., the basic loss of independence of the beginning (cf. utpiida) of every thing proves or indicates that every thing is largely without its assumed essence or its autonomous 'own nature' or its 'self-existence' (cf. svabhiiva). along with, our cognition of something lacks independence within the comparable approach. Our notion (cf. prajnapti) of whatever a basically depends on whatever b, and so forth for every little thing advert infinitum.
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Additional resources for Nāgārjuna’s Twelve Gate Treatise : Translated with Introductory Essays, Comments, and Notes
H. Johnson (Baptist Mission Press, Calcutta, 1935), pp. 140-142. 17 This is the opening statement of the Midd Ie Treatise. 18 Chi-tsang, Three Treatises, p. 6. 19 Lao-tzu, Tao-te-ching, 40. See The Way of Lao Tzu, tr. by Wing-tsit Chan (Bobbs-Merril1, New York 1963), p. 173. 20 The name 'Miidhyamika' was derived from the Sanskrit noun madhyama, meaning 'the middle', and the suffix ka. The San-Iun Tsung in China, Korea and Japan is known as Chung-tao Tsung (School of the Middle Way) as well as K'ung Tsung (School of Emptiness).
47 48 V. TABLE OF CONTENTS WITH OR WITHOUT CHARACTERISTICS This examines the reality of the three characteristics: whether they characterize an object with or without characteristics. It shows that there can be no characterization in either case. This constitutes one of the "Gates". VI. 6 Neither case can be established. This constitutes one of the "Gates". VII. BEING OR NON-BEING The previous chapters show that the three characteristics cannot really characterize; this one shows that the four characteristics 7 cannot, either.
Is it Being or Nonbeing? Is Being one or many? Is it permanent or impermanent? Does Non-being stand for something? Does it have priority over Being? Such metaphysical questions seem genuine, and the chief task of philosophy is to answer them. According to San-Iun masters, Buddha's Dharma is an awareness that metaphysicians have intellectual attachment. They are misled by human concepts and fail to see that metaphysical questions are not genuine. So-called orthodox Buddhist philosophy is, for the San-Iun, just another dogmatic view.