Jay Garfield, The Fundamental Wisdom of the Middle Way: Translation and Commentary of Nagarjuna's Mulamadhyamakakarika
(Oxford: Oxford University Press, 2005).
Translation and Commentary of Nagarjuna's Mulamadhyamakakarika
. Oxford: Oxford University Press.
Abbreviations BV Bhattaggavatara MMK Mulamadhyamakakarika
(Tsong Khapa) SN Samyutta Nikdya MV Mahavibhanga Works Cited
Incluso, considerando tal distincion como un requisito para lograr adquirir la ensenanza del Buda, Nagarjuna afirmo en el Mulamadhyamakakarika
que "quienes no comprenden la diferencia entre estas dos verdades no comprenden la verdad profunda que habita en el mensaje del Buda" (10).
The Fundamental Wisdom of the Middle Way: Nagarjuna's Mulamadhyamakakarika
. New York: Oxford University Press.
provided a commentary on Nagarjuna's Mulamadhyamakakarika
Inada, Nagarjuna: A Translation of his Mulamadhyamakakarika
with an Introductory Essay (Tokyo: Hokuseido, 1970), and Frederick Streng, Emptiness: A Study in Religious Meaning (New York: Abington, 1967).
Building on the earlier Madhyamaka commentarial tradition, the chapter discusses a range of topics in its rich interpretation of Nagarjuna's twelve verses in the Mulamadhyamakakarika
, which proceed from an examination of the notion of self (atman) to a description of the characteristics of reality (tattvasya laksanam).
Jan Westerhoff's analysis approaches Nagarjuna's principal works, mainly Mulamadhyamakakarika
(MMK) and Vigrahavyavartani (VV), topically.
Citing as it does the Mulamadhyamakakarika
commentaries of Buddhapalita and Bhaviveka, Candrakirti's work confronts the translator with many textual layers to sift through.
His criticism of Buddhapalita's commentary on Nagarjuna's Mulamadhyamakakarika
(MMK) was retrospectively considered by Tibetan scholars to have initiated a split in the Madhyamaka into two subschools, the Svatantrika-Madhyamaka of Bhavya and the Prasangika-Madhyamaka of Buddhapalita and Candrakirti.
(27) Siderits is espousing the pre-Mahayana view, but some Mahayanists, for example, Garfield, also consider dependent origination ultimate; see, for example, Nagarjuna (Mulamadhyamakakarika
24.18), although Garfield's interpretation of this passage has been seriously challenged, and the more standard Mahayanist view is that everything in form that is effable--including dependent origination--is conventional.