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By David Seyfort Ruegg; Jan Gonda (Editor)

ISBN-10: 3447022043

ISBN-13: 9783447022040

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Extra resources for A History of Indian Literature, Volume VII: Buddhist and Jaina Literature, Fasc. 1: Literature of the Madhyamaka School of Philosophy in India

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The final verse (7) has a parallel in the Ratnagotravibhaga (i. 154) and the Abhisamayalamkara (v. 21), and partially in AsVaghosa's Saundaranandakavya (xiii. 83 The basic text and commentary take up the question of transfer (samkrdnti) from one existence to another and deny any real transmigration of a being at the time of reconnexion (pratisamdhi) of the skandhas. The Bhavasamkranti, another short treatise ascribed to Nagarjuna, does not actually deal with this transfer despite its title. It treats five topics: (i) the absence of birth of entities and dharmatd; (ii) vikalpa as the source of the loka and thinking (citta), which is by nature without vikalpa, and the emptiness of the five skandhas; (iii) the non-existence of the dharmas given the ultimate non-existence of citta, non-duality (advaya) and prajnd; (iv) the pdramitds as means; and (v) the twin principles of updya and prajnd, the fact that things are 'mere designation' (ndmamdtra, the division between expressions and what 62 See N.

92, 95). g. between a lamp and light (48—49). Because he resorts to neither existence nor non-existence he who is not fixed in duality 64 The identification with King bDe'spyod is made by the commentator Ajitamitra, whose work is contained in the bsTan*'gyur. Cf. below, note 59. 55 Because an antecedent cause could not enter into immediate connexion with its supposed effect, and a cause existing simultaneously with its supposed effect would be redundant. The Early Period: The Formation of the Madhyamaka School 25 (advayanUrita) is released (51, 57).

YAMAGUCHI, Bukkyogaku bunshu (Tokyo, 1972—3), i, pp. 1—86; ii, pp. 5—33. 48 Elsewhere it is explained that s'unyatd does not have the function of making dharmas empty since this is what they are; a sentence concerning s'unyatd therefore serves to make this fact known (see Kasyapaparivarta §§ 63—64; cf. Candraklrti, PP xiii. 8 and Madhyamaka vatara vi. 34). Candraklrti (PP iv. 8) has also referred to s'unyatd as an instrument (Tearana) revealing that rupa is nihsvabhdva. (Cf. the notion of the vyanjaka-hetu).

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A History of Indian Literature, Volume VII: Buddhist and Jaina Literature, Fasc. 1: Literature of the Madhyamaka School of Philosophy in India by David Seyfort Ruegg; Jan Gonda (Editor)


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