Nagarjuna's Madhyamaka

Jan Westerhoff
The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the 'second Buddha.' His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or 'emptiness.' For Nagarjuna, all phenomena are without any svabhaba, literally 'own-nature' or 'self-nature', and thus without any underlying essence.

Nagarjuna's Seventy Stanzas

Ross Komito, David, Rinchen Sonam and Dorjee, Tenzin
A translation of the fundamental Madhyamika text on voidness with a commentary by Geshe Sonam Rinchen. Additionally Komito summarizes basic Buddhist doctrines on perception and the creation of concepts, which have traditionally served as the backdrop for Nagarjuna's teachings about how people consistently mistakenly percieve and misunderstand the nature of the reality in which they live and the means through which they experience it. For almost 2,000 years Nagarjuna's teachings have occupied a central position in Mahayana Buddhism.

Sixty Stanzas of Reasoning

The Reason Sixty is the most concise philosophical work by the second-century Indian Buddhist philosopher Nagarjuna. This translation was prepared on the basis of a careful reading of both the Sanskrit original and its Tibetan translation and by consulting Candrakirti’s commentary (Tengyur, Dergé, dbu ma Ya, p.1a – 30b) as well as Je Tsongkhapa’s Notes on the “Sixty Stanzas of Reasoning” (rigs pa drug cu pa’i zin bris, The Collectected Works of Je Tsongkhapa,

The Fundamental Wisdom of the Middle Way

Jay L. Garfield (Translation & Commentary)

The Buddhist saint Nagarjuna, who lived in South India in approximately the second century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include texts addressed to lay audiences, letters of advice to kings, and a set of penetrating metaphysical and epistemological treatises. His greatest philosophical work, the Mulamadhyamikakarika—read and studied by philosophers in all major Buddhist schools of Tibet, China, Japan, and Korea—is one of the most influential works in the history of Indian philosophy. Now, in The Fundamental Wisdom of the Middle Way, Jay L. Garfield provides a clear and eminently readable translation of Nagarjuna's seminal work, offering those with little or no prior knowledge of Buddhist philosophy a view into the profound logic of the Mulamadhyamikakarika.

The Wisdom of Nagarjuna

Dr. Peter Della Santina

All Buddhist schools have denied the existence of the self as an identical permanent substance. They have also universally rejected the notion of a supreme God. They have however accepted the reality of pre-existence and subsequent rebirth as well as the provisional efficiency of actions (Karma). Those who adhere to the doctrine of the self have opposed this view, because as they contend, denial of an identical permanent self controverts the efficiency of actions and the doctrine of rebirth.

Buddhists, Brahmins, and Belief

Dan Arnold
In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis -- developed in conversation with modern Western philosophers like William Alston and J. L.

Buddhism (Critical Concepts in Religious Studies)

Paul Williams (Editor)

From a field primarily of interest to specialist orientalists, the study of Buddhism has developed to embrace inter alia, theology and religious studies, philosophy, cultural studies, anthropology and comparative studies. There is now greater direct access to Buddhism in the West than ever before, and Buddhist studies are attracting increasing numbers of students. This eight-volume set brings together seminal papers in Buddhist studies from a vast range of academic disciplines, published over the last forty years.