Nāgārjuna’s Twelve Gate Treatise

Translated with Introductory Essays, Comments, and Notes

  • Hsueh-li Cheng

Part of the Studies of Classical India book series (STCI, volume 5)

Table of contents

  1. Front Matter
    Pages i-xv
  2. Nāgārjuna and the Spread of His Teachings

  3. San-Lun Approaches to Emptiness

    1. Hsueh-li Cheng
      Pages 13-26
  4. The Nature and Value of the Text

    1. Hsueh-li Cheng
      Pages 27-43
  5. Nāgārjuna’s Twelve Gate Treatise

    1. Front Matter
      Pages 45-52
    2. Hsueh-li Cheng
      Pages 53-58
    3. Hsueh-li Cheng
      Pages 59-69
    4. Hsueh-li Cheng
      Pages 70-71
    5. Hsueh-li Cheng
      Pages 72-78
    6. Hsueh-li Cheng
      Pages 79-80
    7. Hsueh-li Cheng
      Pages 81-84
    8. Hsueh-li Cheng
      Pages 85-88
    9. Hsueh-li Cheng
      Pages 89-91
    10. Hsueh-li Cheng
      Pages 92-92
    11. Hsueh-li Cheng
      Pages 93-100
    12. Hsueh-li Cheng
      Pages 101-103
    13. Hsueh-li Cheng
      Pages 104-107
  6. Back Matter
    Pages 108-151

About this book

Introduction

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.

Keywords

Chinese bibliography identity nature subject

Authors and affiliations

  • Hsueh-li Cheng
    • 1
  1. 1.Dept. of Philosophy and Religious StudiesUniversity of Hawaii at HiloUSA

Bibliographic information

  • DOI https://doi.org/10.1007/978-94-009-7775-4
  • Copyright Information Springer Science+Business Media B.V. 1982
  • Publisher Name Springer, Dordrecht
  • eBook Packages Springer Book Archive
  • Print ISBN 978-94-009-7777-8
  • Online ISBN 978-94-009-7775-4
  • About this book