By T. R. V. Murti
Publish yr note: First released in 1955
The Madhyamika philosophy is, within the author’s view, the philosophy which created a revolution in Buddhism and during that during the entire variety of Indian philosophy. This quantity is a research of the Madhyamika philosophy in all its vital points and is split into 3 parts:
Historical: this strains the foundation and improvement of the Madhyamika philosophy.
The moment half concentrates on an entire and important exposition of the Madhyamika philosophy, the constitution of its dialectic, its perception of absolutely the and its ethics and religion.
The final a part of the publication compares the Madhyamika with the various famous dialectical platforms of the West (Kant, Hegel and Bradley) and undertakes a quick learn of different absolutisms (Madhyamika, Vijnanavada and the Vedanta).
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Extra resources for Central Philosophy of Buddhism: A Study of Madhyamika System
21 This characteristic of the inconsistency of things extends even to the periodical destruction of the world-systems. 22 What is important is for one to realise that one is also subject to the same law that governs all external things. Thus: It would be better for an untaught ordinary man to treat as self [attii] this body, which is constructed upon the four great clements [mahiibhiita], than cognisance [citta]. Why? Because this body can last one year, two years ... even a hundred years; but what is called cognisance [citta] and mind [mano] and consciousness [vinnii~a] arises and ceases difierently through night and day,just as a monkey ranging through a forest seizes a branch, and, letting that go, seizes another.
E. R. Sarathchandra, commenting on how this word came to be adopted into Buddhism, says: Whether the Abhidhamma scholiasts were aware that they were reintroducing vijnana into Buddhism and using it in an unauthorised sense or not, they gave the word bhavanga the same meaning of 'factor of existence', bhava plus anga. In fact, the tradition of bhavanga as the cause of existence seems to have exerted so much influence that both commentators of the Abhidhammatthasangaha, Sumangala and Sariputta Sangharajah, force into the word anga the meaning of cause and explain bhavanga as the cause of unbroken continuity of the individual in various existences.
The statement, in fact, is not intended to be a deliverance from metaphysics; it is merely an assertion of the simple truth, from the Buddhist point of view, that the essential fact of existence 34 The Problem of the Self in Buddhism and Christianity is the misery which affects the individual and from which it is the individual who, by his own effort in following the true path of salvation, must work out his own destiny. 9 This means that the malady and the remedy lie within man himself. Man is responsible for the predicament in which he is, and the whole responsibility of deliverance is his alone.
Central Philosophy of Buddhism: A Study of Madhyamika System by T. R. V. Murti