The philosophy of Nāgārjuna by Vicente Fatone

By Vicente Fatone

This booklet is an Eng. trans. of Fatone's Spanish unique at the Philosophy of Nagarjuna. until eventually Fatone wrote this booklet it was once proposal that Nagarjuna used to be a nihilist. however the current writer has attempted to turn out that Nagarjuna isn't really so. even supposing the elemental suggestion of Nagarjuna's method is that not anything exists, nonetheless he believes within the lifestyles of 1 unmarried substance that's the area subspecies aeternitatis. The booklet provides a loyal interpretation of Nagarjuna's Philosophy.

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By Vicente Fatone

This booklet is an Eng. trans. of Fatone's Spanish unique at the Philosophy of Nagarjuna. until eventually Fatone wrote this booklet it was once proposal that Nagarjuna used to be a nihilist. however the current writer has attempted to turn out that Nagarjuna isn't really so. even supposing the elemental suggestion of Nagarjuna's method is that not anything exists, nonetheless he believes within the lifestyles of 1 unmarried substance that's the area subspecies aeternitatis. The booklet provides a loyal interpretation of Nagarjuna's Philosophy.

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Extra info for The philosophy of Nāgārjuna

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This “raison d’etre” (karanahetu) means that any one dharma*6is determined by all the other dharmas, since a dharma cannot exist save when its possibility has not been centralised by the reality of the others. The “raison d’etre” of a dharma must be first sought in the other dharmas and not in itself. Before its appearance no dharma is; and not being, it can in no way contain the reason for its future being. But this merely negative interpretation of the “raison d’etre” deserves a cursory criticism: its over-generalization deprives it of all significance.

Time, being and non-being. Once the principle according to which the origin of the dharmas depends on causes and conditions is established, it is possible to ask where these causes and conditions should be sought. Within the same dharma the origin of which we are trying to explain? Outside of it? at the same time within it and outside of it? neither within it nor outside of it? ”1 In order not to limit the scope of this proposition it is immediately added that at no time, in no place, can anything be born.

Space and the “destructions” do not need to be explained by conditions foreign to themselves. This independence makes them eternal, without this eternity implying substantiality. 50 Proceeding like “one EARLY BUDDHISM AND THE “ LITTLE VEHICLE” 37 who eliminates the wrinkles off a hide by scraping it,” the ascetic, without even the intuition of infinite space, without even the intuition of infinite con­ sciousness, without even the intuition of inexistence, without even the intuition of the limit of intuition, stripped of everything, shall have to attain this inviolable state of supreme vacuity which will enable him to “ realise the work” and free himself from the cycle of existences.

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