By David Seyfort Ruegg; Jan Gonda (Editor)
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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
G. in xx. —Cf. Candrakirti, PP iv. 8,. xxii. 1 (p. 435), 5; xxvii. 6; Madhyamakavatara vi. 143 on tattvdnyatva. The Early Period: The Formation of the Madhyamaka School 39 (viparlta), the one not in error (aviparita) and the one in process of entering into error (viparyasyamdna) (xxiii. 17—18). Nagar juna shows that since these sets are made up of interrelated and hence dependent concepts or categories, no term can be posited as a real entity possessing independent and substantial svabhdva or 'aseity'; for the postulated svabJbdva is by its very definition unable ontologically to exist within the above-mentioned sets of correlates.
While still a householder (grhastha) one remains characterized mainly by liberality, ethical discipline and patience (99, qualities which permit one to achieve one's own and others' benefit, 81). Chapter v treats of renunciation and the religious life, and especially the ethical practices and the ten stages (bhiimi) of the Bodhisattva, the Buddha-stage, and the Bodhisattva's vow. It is observed that the precepts taught in the Ratnavali are useful not only to a king but to all beings (98). These five works represent, together with the fundamental MMK, Nagarjuna's above-mentioned theoretical scholastic treatises that have been referred to by both Candrakirti and the Tibetan lists of the Yukti-corpus (rigs chogs, where the Ratnavali is, however, often replaced by the now unvailable *Vyavaharasiddhi).
In his Traite de la Grande Vertu de Sagesse, iii (Louvain, 1970), p. xliii, III. LAMOTTE opted for La Vallee Poussin's identification. 79 Cf. Ratnavali iv. 88 (referred to above, p 26). 32 David Seyfort Ruegg • The Literature of the Madhyamaka School certain Mahayanist Sutras and in the Ratnagotravibhaga) and the prakrtisthagotra (to be found in the Prajfiaparamita literature). 81 At first sight this hymn would perhaps seem to be by a later Nagarjuna (there are indeed traces in it of ideas associated in particular with Tantrik thought); but in the present state of our knowledge the possibility cannot be altogether excluded that at least the kernel of this work is an early production of the Madhyamaka school, if not a work by Nagarjuna I.