was arya nagarjuna a mahayanist?

Was Arya Was Arya Nagarjuna a Nagarjuna a Mahayanist?Mahayanist?This question raised by A.K.Warder This question raised by A.K.Warder and approved by D.J.Kalupahanaand approved by D.J.Kalupahana

Was Nagarjuna a Was Nagarjuna a Mahayanist?Mahayanist?

A.K. wader first raised in his book Indian A.K. wader first raised in his book Indian Buddhism (p. 376) by questioning Arya Buddhism (p. 376) by questioning Arya Nagarjuna has written hundred Nagarjuna has written hundred thousands of Perfection of Wisdom thousands of Perfection of Wisdom supposed to have been brought from the supposed to have been brought from the Dragon world (Naga Loka) but he has not Dragon world (Naga Loka) but he has not

referred to any of the Mahayana Sutras.referred to any of the Mahayana Sutras.

He referred to Tripitaka mainly SamyuttaHe referred to Tripitaka mainly Samyutta

Was Nagarjuna a Was Nagarjuna a Mahayanists?Mahayanists?

Nikaya. He further says that “Nagarjuna was Nikaya. He further says that “Nagarjuna was claimed by the Mahayanists as their own,claimed by the Mahayanists as their own,

but his real position would seem to have but his real position would seem to have been not to take sides in a provocative been not to take sides in a provocative controversy hardly conducive to progresscontroversy hardly conducive to progress on the way. He perhaps hoped to on the way. He perhaps hoped to reunitereunite the schools, old and new, in a single Buddhist the schools, old and new, in a single Buddhist doctrine agreed by all to be the re-doctrine agreed by all to be the re-

establishmentestablishment


Of the original teaching of the BuddhaOf the original teaching of the Buddha

himself. The name of the school he himself. The name of the school he effectively founded (even if it existed effectively founded (even if it existed earlier), the Madhyamaka (the earlier), the Madhyamaka (the ‘Intermediate’), suggests the re-‘Intermediate’), suggests the re-establishment of the original establishment of the original ‘Intermediate way’ in all possible senses ‘Intermediate way’ in all possible senses of íntermediate’, avoiding extremes ofof íntermediate’, avoiding extremes of

Was Arya Nagarjuna a Was Arya Nagarjuna a Mahayanist?Mahayanist?

Speculative opinion, of conduct and Speculative opinion, of conduct and perhaps of the divisions of school and perhaps of the divisions of school and ‘vehicle’.‘vehicle’.

Prof.D.J.Kalupahana elaborating the Prof.D.J.Kalupahana elaborating the same view of A.K.Warder says same view of A.K.Warder says ‘Nagarjuna’s work will be explained as an ‘Nagarjuna’s work will be explained as an attempt to destroy the weeds that had attempt to destroy the weeds that had grown around the Buddha’s teachings asgrown around the Buddha’s teachings as

Was Arya Nagarjuna a Was Arya Nagarjuna a Mahayanist?Mahayanist?

A result of some of the ideas expressed A result of some of the ideas expressed

by philosophers of both the Sthaviravada by philosophers of both the Sthaviravada ( Sarvastivada) and the Mahayana ( Sarvastivada) and the Mahayana traditions. (Mulamadhyamakakarika of traditions. (Mulamadhyamakakarika of Nagarjuna- The Philosophy of the Middle Nagarjuna- The Philosophy of the Middle Way. P. 05). Further says: ‘In the sphere Way. P. 05). Further says: ‘In the sphere of philosophical speculations, one of the of philosophical speculations, one of the

sects belonging to the so-called sects belonging to the so-called


Sthaviravada, namely Sarvastivada, Sthaviravada, namely Sarvastivada, presented a theory of ‘self-nature’ or presented a theory of ‘self-nature’ or ‘substance’ (svabhava) and some of the ‘substance’ (svabhava) and some of the Mahayanists admitted a conception of Mahayanists admitted a conception of ‘inherent thought of enlightenment’ (bodhi ‘inherent thought of enlightenment’ (bodhi citta), both of which are theories contrary citta), both of which are theories contrary

to the fundamental philosophical tenet of to the fundamental philosophical tenet of

the Buddha, namely, ‘dependent arising’the Buddha, namely, ‘dependent arising’

(Paticcasamuppada).(P.1-2).(Paticcasamuppada).(P.1-2).


The two aspects of Buddha’s teachings, The two aspects of Buddha’s teachings, the philosophical and practical, which are the philosophical and practical, which are mutually dependent, are clearly mutually dependent, are clearly enunciated in two discourses, the enunciated in two discourses, the Kaccayanagotta -sutta (S.II.16-17)and Kaccayanagotta -sutta (S.II.16-17)and the Dhamma-cakkappavattana -sutta the Dhamma-cakkappavattana -sutta (S.V.420-424) both the discorses held in (S.V.420-424) both the discorses held in

high esteem by all the Buddhist sectshigh esteem by all the Buddhist sects


Except their differences of opinion to Except their differences of opinion to each other. Kaccayanagotta –sutta each other. Kaccayanagotta –sutta quoted by almost all the major schools of quoted by almost all the major schools of Buddhism, deals with the philosophical Buddhism, deals with the philosophical ‘middle path’, placed against the ‘middle path’, placed against the backdrop of two absolutistic theories in backdrop of two absolutistic theories in Indian philosophy, namely, permenentIndian philosophy, namely, permenent

existence (atthita) propounded in theexistence (atthita) propounded in the


Early Upanisads and nihilistic non-Early Upanisads and nihilistic non-existence (natthita) suggested by the existence (natthita) suggested by the Materialists. The middle position is Materialists. The middle position is explained as ‘dependent arising’ (paticca-explained as ‘dependent arising’ (paticca-samuppada), when utilized to explain the samuppada), when utilized to explain the nature of the human personality and the nature of the human personality and the world of experience, appears in formula world of experience, appears in formula

consisting of twelve factors consisting of twelve factors (dvadasanga).(dvadasanga).


The practical middle path is expressed in The practical middle path is expressed in the famous Dhammacakkappavattana-the famous Dhammacakkappavattana-sutta respected by most Buddhists as the sutta respected by most Buddhists as the first sermon delivered by the Buddha. first sermon delivered by the Buddha. Here the middle path is between the two Here the middle path is between the two extremes of self -indulgence (kamasukh-extremes of self -indulgence (kamasukh-

llikanuyoga) and self-mortification (atta-llikanuyoga) and self-mortification (atta-

kilamathanuyoga) and consists of the kilamathanuyoga) and consists of the


Noble eight fold path (ariyo atthangiko Noble eight fold path (ariyo atthangiko maggo) leadin to freedom and maggo) leadin to freedom and happiness.happiness.

Nagarjuna mentioned Kaccayanagotta Nagarjuna mentioned Kaccayanagotta SuttaSutta

In the chap.15, Svabhava Pariksa 07 In the chap.15, Svabhava Pariksa 07 Gatha Nagarjuna mentioned to the Gatha Nagarjuna mentioned to the

Kaccayanagotta sutta.Kaccayanagotta sutta.

Was Nagarjuna Was Nagarjuna Mahayanist?Mahayanist?

Katyayanavavade casti ti Katyayanavavade casti ti Nasti ti cobhayamNasti ti cobhayam Pratisiddham bhagavataPratisiddham bhagavata Bhava’bhava vibhavinaBhava’bhava vibhavina (In the admonition to Katyayana, the two (In the admonition to Katyayana, the two

theories (implying) ‘exists’ and ‘does nottheories (implying) ‘exists’ and ‘does not exist’ have been refuted by the blessed exist’ have been refuted by the blessed

One who knows existence and non-One who knows existence and non-existence)existence)


In this Madhyamaka Karika Arya Nagarj-In this Madhyamaka Karika Arya Nagarj- una referred to only Kaccayanagotta una referred to only Kaccayanagotta

Sutta in the Samyukta Nikaya (S.II.16-Sutta in the Samyukta Nikaya (S.II.16-17).17).

Kaccayanagotta SuttaKaccayanagotta SuttaThus have I heard: The Blessed one was Thus have I heard: The Blessed one was

once living at Savatthi, in the monastery once living at Savatthi, in the monastery of Anathapindika, in Jeta’s Grove. At thatof Anathapindika, in Jeta’s Grove. At that


Time the Venerable Kaccayana of that Time the Venerable Kaccayana of that clan came to visit him, and saluting him, clan came to visit him, and saluting him, sat down at one side. So, seated he sat down at one side. So, seated he questioned the Exalted one: “Sir (people) questioned the Exalted one: “Sir (people) speak of ‘right view, right view’. To whatspeak of ‘right view, right view’. To what

extent is there a right view?”extent is there a right view?”

Buddha:- “This world, Kaccayana, is Buddha:- “This world, Kaccayana, is generally inclined towards two (views):generally inclined towards two (views):


Existence and non-existence.Existence and non-existence.

To him who perceives with right wisdom To him who perceives with right wisdom the uprising of the world as it has come the uprising of the world as it has come to be, the notion of non-existence in the to be, the notion of non-existence in the world does not occur. Kaccayana, to him world does not occur. Kaccayana, to him who perceives with right wisdom the who perceives with right wisdom the ceasing of the world as it has come to be,ceasing of the world as it has come to be,

the notion of existence in the world doesthe notion of existence in the world does


Not occur. Not occur. The world, for the most part, Kaccayana,The world, for the most part, Kaccayana, is bound by approach, grasping and is bound by approach, grasping and

inclination. And he who does not follow inclination. And he who does not follow thatthat

approach and grasping, that approach and grasping, that determination of mind, that inclination determination of mind, that inclination

Was Nagarjuna a Was Nagarjuna a Mahayanst?Mahayanst?

And disposition, who does not cling to or And disposition, who does not cling to or adhere to a view: ‘This is myself, ‘who adhere to a view: ‘This is myself, ‘who thinks: ‘suffering that is subject to arisingthinks: ‘suffering that is subject to arising

arises; suffering that is subject to arises; suffering that is subject to ceasing, ceases,’such a person does notceasing, ceases,’such a person does not

doubt, is not perplexed. Herein, his doubt, is not perplexed. Herein, his knowledge is not other dependent. Thus knowledge is not other dependent. Thus

far Kaccayana, there is right view’.far Kaccayana, there is right view’.

Was Nagarjuna a Was Nagarjuna a Mahayanst?Mahayanst?

‘‘Everything exists’- this Kaccayana is one Everything exists’- this Kaccayana is one extreme. ‘Everything does not exist,’ this, extreme. ‘Everything does not exist,’ this, Kaccayana, is the second extreme. Kaccayana, is the second extreme.

Kaccayana, without approaching either Kaccayana, without approaching either extreme, the Tathagata teaches you a extreme, the Tathagata teaches you a doctrine by the middle.doctrine by the middle.

Dependent upon ignorance arise Dependent upon ignorance arise dispositions; (Avijja paccaya sankhara),dispositions; (Avijja paccaya sankhara),


Dependent upon dispositions arise Dependent upon dispositions arise consciousness; (Sankhara paccaya consciousness; (Sankhara paccaya vinnanam), dependent upon vinnanam), dependent upon consciousness arises the psychophysical consciousness arises the psychophysical personality; (Vinnana paccaya personality; (Vinnana paccaya namarupam), dependent upon namarupam), dependent upon psychophysical personality arise the six psychophysical personality arise the six senses; (namarupa paccaya senses; (namarupa paccaya salayatanam), dependent upon six salayatanam), dependent upon six


Senses arise contact; (Salayatana Senses arise contact; (Salayatana paccaya phasso), dependent upon paccaya phasso), dependent upon contact arises feeling; (phassa paccaya contact arises feeling; (phassa paccaya

vedana), Dependent upon feeling arises vedana), Dependent upon feeling arises craving; (Vedana paccaya Tanha), craving; (Vedana paccaya Tanha), Dependent upon craving arises grasping;Dependent upon craving arises grasping;

(Tanha paccaya upadanam), depending (Tanha paccaya upadanam), depending upon grasping arises becoming; upon grasping arises becoming;


(upadana paccaya bhavo), dependent (upadana paccaya bhavo), dependent upon becoming arises birth; ( bhava upon becoming arises birth; ( bhava paccaya jati), dependent upon birth arisepaccaya jati), dependent upon birth arise

Old age and, grief, lamentation, suffering, Old age and, grief, lamentation, suffering, dijection and dispair. Thus arises this dijection and dispair. Thus arises this entire mass of suffering. (Jati paccayaentire mass of suffering. (Jati paccaya

jara maranam soka parideva dukkha jara maranam soka parideva dukkha domanassa upayasa aneke dukkhadomanassa upayasa aneke dukkha


However, from the utter fading away and However, from the utter fading away and ceasing of ignorance, there is ceasing of ceasing of ignorance, there is ceasing of dispositions, (avijjayatveva asesa viraga dispositions, (avijjayatveva asesa viraga nirodha sankhara nirodho),from the nirodha sankhara nirodho),from the ceasing of dispositions, there is ceasing ceasing of dispositions, there is ceasing of consciousness,(Sankhara nirodha of consciousness,(Sankhara nirodha vinnana nirodho), From the ceasing of vinnana nirodho), From the ceasing of

consciousness there is ceasing of psychoconsciousness there is ceasing of psycho


Physical personality,(vinnana nirodha Physical personality,(vinnana nirodha namarupa nirodho), from the ceasing of namarupa nirodho), from the ceasing of psychophysical personality, there is psychophysical personality, there is ceasing of six senses,(Namarupa nirodhaceasing of six senses,(Namarupa nirodha

salayatana nirodho), from the ceasing of salayatana nirodho), from the ceasing of six senses, there is ceasing of contact,six senses, there is ceasing of contact,

(salayatana nirodha phassa nirodho),(salayatana nirodha phassa nirodho),

from the ceasing of contact, there is from the ceasing of contact, there is

ceasing of feling, (Phassa nirodha ceasing of feling, (Phassa nirodha

Was Nagarjuna a Was Nagarjuna a Mahaynist?Mahaynist?

Vedana nirodho), from the ceasing of Vedana nirodho), from the ceasing of feeling, there is ceasing of craving, feeling, there is ceasing of craving, (vedana nirodha tanha niriodho), from the (vedana nirodha tanha niriodho), from the ceasing of craving, there is ceasing of ceasing of craving, there is ceasing of grasping, (tanha nirodha upadana grasping, (tanha nirodha upadana nirodho), from the ceasing of grasping, nirodho), from the ceasing of grasping, there is ceasing becoming, (upadanathere is ceasing becoming, (upadana

nirodha bhava nirodho), from the ceasingnirodha bhava nirodho), from the ceasing


Becoming, there is ceasing of birth Becoming, there is ceasing of birth (bhava nirodha jati nirodho), from the (bhava nirodha jati nirodho), from the ceasing of birth, there is ceasing old age,ceasing of birth, there is ceasing old age,

and death, grief, lamentation, suffering, and death, grief, lamentation, suffering, dejection and dispair. And thus there is dejection and dispair. And thus there is ceasing of this entire mass of suffering, ceasing of this entire mass of suffering, (jati nirodha jaramaranam soka parideva (jati nirodha jaramaranam soka parideva dukkha domanassa upayasa nirujjhanti.dukkha domanassa upayasa nirujjhanti.


Evametassa kevalassa dukkhakhandha-Evametassa kevalassa dukkhakhandha-ssa nirodho hotiti).ssa nirodho hotiti).

According to this Sutta Exists (atthi) andAccording to this Sutta Exists (atthi) and does not exist (natthi) considered as does not exist (natthi) considered as

extrmes. The Buddhist way is not to extrmes. The Buddhist way is not to approach either extreme. Because atthiapproach either extreme. Because atthi

(exists) and natthi (does not exist) are(exists) and natthi (does not exist) are similar to the approaching of the belief insimilar to the approaching of the belief in etrnalism (sassatavada) and nihilism etrnalism (sassatavada) and nihilism


(ucchedavada). Because exists (atthi) (ucchedavada). Because exists (atthi)

indicates existence of everlasting Atman indicates existence of everlasting Atman (soul) (sassatavada) and does not exists (soul) (sassatavada) and does not exists (natthi) indicates that Atman’s destruction (natthi) indicates that Atman’s destruction with the death (ucchedavada). Holding with the death (ucchedavada). Holding on to these extremes means approaching on to these extremes means approaching the belief in the Atman. Therefore the the belief in the Atman. Therefore the Buddha without taking either of extremesBuddha without taking either of extremes


Teaches in Middle (majjhima desana). Teaches in Middle (majjhima desana). That is the Dependent origination.That is the Dependent origination.

According to this analysis According to this analysis Prof.Kalupahana says that the scholars Prof.Kalupahana says that the scholars who have published works on Nagrjuna who have published works on Nagrjuna have not properly studied the Buddha’s have not properly studied the Buddha’s advice to Kaccayana to bring out the advice to Kaccayana to bring out the

Nagarjuna’s thought. Therefore they haveNagarjuna’s thought. Therefore they have

Was Nagarjuna a Was Nagarjuna a Mahayanist? Mahayanist?

Thought Nagrjuna was a Mahayanist and Thought Nagrjuna was a Mahayanist and he left out Sutras accepted as he left out Sutras accepted as Sthaviravadi. And they left out very Sthaviravadi. And they left out very important chapters of Nagarjuna thinking important chapters of Nagarjuna thinking that those chapters are later additions.that those chapters are later additions.

(P.7. Philosophy of the Middle way).(P.7. Philosophy of the Middle way).

According to the explanation given by According to the explanation given by Prof. Kalupahana he does not say Prof. Kalupahana he does not say

Was Nagarjuna a Was Nagarjuna a Mahayanist? Mahayanist?

Nagarjuna was not a Mahayanist, but Nagarjuna was not a Mahayanist, but Arya Nagarjuna tried to re-approve the Arya Nagarjuna tried to re-approve the non-soul stand in the early Buddhism non-soul stand in the early Buddhism with the theory of Pratityasamutpada.with the theory of Pratityasamutpada.

Prof. Kalupahana in his recent book says Prof. Kalupahana in his recent book says this (History of Buddhist Philosophy this (History of Buddhist Philosophy Continuities and Discontinuities,Honolulu, Continuities and Discontinuities,Honolulu, University Press of Huwai,1992)University Press of Huwai,1992)


If someone has even at a glance the If someone has even at a glance the Mula Madhyamaka Karika he will realize Mula Madhyamaka Karika he will realize that this book is not only contain the that this book is not only contain the admonition to Kaccayan thera by the admonition to Kaccayan thera by the Buddha but it is a large commentary to Buddha but it is a large commentary to the primary sutras of Nikayas and the primary sutras of Nikayas and Agamas and specially to Sutras in the Agamas and specially to Sutras in the Atthakavagga of Suttanipata.Atthakavagga of Suttanipata.


Before Prof. Kalupahana, Cris Lindtner Before Prof. Kalupahana, Cris Lindtner wrote a book after careful study of the wrote a book after careful study of the whole Philosophy of Nagarjuna (Nagarju-whole Philosophy of Nagarjuna (Nagarju-

niana. Studies in the writings and niana. Studies in the writings and Philosophy of Nagarjuna,Delhi: Motilal Philosophy of Nagarjuna,Delhi: Motilal Banarsidass. 1982) and tried to reply for Banarsidass. 1982) and tried to reply for A.K.Warder. First of all he studied to find A.K.Warder. First of all he studied to find out what are the actual Books ofout what are the actual Books of


Nagarjuna and he accepted there are 13 Nagarjuna and he accepted there are 13 books can be considered as Nagarjuna’s books can be considered as Nagarjuna’s Books. Among these books he includedBooks. Among these books he included

Bodhicitta Vivarana and Bodhisambhara, Bodhicitta Vivarana and Bodhisambhara, The books contained the most popular The books contained the most popular belief in Mahayana, the Bodhisattva belief in Mahayana, the Bodhisattva belief. With these facts he come to a belief. With these facts he come to a conclusion that Nagarjuna definitely a conclusion that Nagarjuna definitely a

Was Nagarjuna Was Nagarjuna a`Mahayanist?a`Mahayanist?

A Mahayanist, but by the A Mahayanist, but by the Mulamdhyamaka Karika he called Mulamdhyamaka Karika he called Hinayanists. This Lindtner expresses Hinayanists. This Lindtner expresses very emotional statements with regard to very emotional statements with regard to the work of Nagarjuna and says by the the work of Nagarjuna and says by the way of writings arya Nagarjuna complted way of writings arya Nagarjuna complted his duty towards the whole humanity with his duty towards the whole humanity with Universal Kindness. This sense of dutyUniversal Kindness. This sense of duty


Of Arya Nagarjuna is something new to Of Arya Nagarjuna is something new to Hinayanists. By this kind of expression Hinayanists. By this kind of expression he undervalued his investigation of he undervalued his investigation of Nagarjuna as a Mahayanists and this Nagarjuna as a Mahayanists and this cannot consider as an academic work.cannot consider as an academic work.

Prof.R. H.Robinson (Early Madhyamaka Prof.R. H.Robinson (Early Madhyamaka in India, 1976) paid the attention on the in India, 1976) paid the attention on the position of Mulamadhyamaka Karika position of Mulamadhyamaka Karika


With exemption of Mahayana concepts. With exemption of Mahayana concepts. This book was published earlier to A.K. This book was published earlier to A.K. warder’s Indian Buddhism. In this book warder’s Indian Buddhism. In this book Robinson says that to write the Robinson says that to write the Madhyamaka Karika the Astasahasrika Madhyamaka Karika the Astasahasrika Prajnaparamita was the foundation. But Prajnaparamita was the foundation. But the primary concepts of Astasahasrika the primary concepts of Astasahasrika were Prajna, Tathata, Bhutakoti, Advayawere Prajna, Tathata, Bhutakoti, Advaya

Was Nagarjuna a Was Nagarjuna a Mahayanit? Mahayanit?

Dharmadhatu, Rupakaya, Paramita, Dharmadhatu, Rupakaya, Paramita, Bodhicitta, Bhumi, Karuna and Upaya. Bodhicitta, Bhumi, Karuna and Upaya. Non of these concepts dealt with in Non of these concepts dealt with in Madhyamaka Karika. Only the word Madhyamaka Karika. Only the word Bodhisattva has been mentioned only in Bodhisattva has been mentioned only in one place (Cha.24: Gatha 32)one place (Cha.24: Gatha 32)

Was Nagarjuna a Was Nagarjuna a Mahayanitst?Mahayanitst?

Yah cabuddah svabhavena Yah cabuddah svabhavena

Sa bodhaya ghatann apiSa bodhaya ghatann api

Na bodhisattva-caryayamNa bodhisattva-caryayam

Bodhim te ‘dhigamisyatiBodhim te ‘dhigamisyati

(whoever is by self-nature unenlightened, (whoever is by self-nature unenlightened, even though he were to contend with even though he were to contend with enlightenment, would not attain enlightenment, would not attain enlightenment through career of a enlightenment through career of a Bodhisattva).Bodhisattva).


But in the entire Astasahasrika these But in the entire Astasahasrika these words can be seen. But Robinson sayswords can be seen. But Robinson says

Nagarjuna in his Karika talked to Nagarjuna in his Karika talked to Hinayanists and other religions therefore, Hinayanists and other religions therefore, those Mahayana concepts were not those Mahayana concepts were not included, or not necessary to include.included, or not necessary to include.

According to the above explanation it is According to the above explanation it is not very difficult to say Arya Nagarjunanot very difficult to say Arya Nagarjuna


Was a Mahayanists. But he did not Was a Mahayanists. But he did not wanted to re-iterate that he is a wanted to re-iterate that he is a Mahayanist.Mahayanist.

It is very well proved that as long as he It is very well proved that as long as he has selected Astasahasrika Prajna has selected Astasahasrika Prajna parmita to write a commentary because parmita to write a commentary because of he was belong to Mahayana tradition.of he was belong to Mahayana tradition.

But he wanted to clarify Sunyata in theBut he wanted to clarify Sunyata in the


Way of pratityasamutpada.Therefore he Way of pratityasamutpada.Therefore he selected the Kaccayana Gotta sutta in selected the Kaccayana Gotta sutta in the Samyutta Nikaya. At that time the Samyutta Nikaya. At that time probably it was not necessary to talk probably it was not necessary to talk about the Hinayana Mahayana about the Hinayana Mahayana difference. They came on much later.difference. They came on much later.

Was Nagarjuna a Was Nagarjuna a Mahaynist?Mahaynist?

Apart from Kaccayana Gotta sutta there Apart from Kaccayana Gotta sutta there are some other suttas mentioned in the are some other suttas mentioned in the Madhyamaka karika not necessarily Madhyamaka karika not necessarily mentioned the name of the suttas. Those mentioned the name of the suttas. Those are: Svabhava Pariksa (examination of are: Svabhava Pariksa (examination of self-nature) 15. 10self-nature) 15. 10

Astiti sasvatagrahoAstiti sasvatagraho Nastiti uccheda darsanamNastiti uccheda darsanam Tasmat astitva nastitvaTasmat astitva nastitva Nasriyate vicaksanahNasriyate vicaksanah


(Exist implies grasping after eternalism.(Exist implies grasping after eternalism.

‘ ‘does not exist’ implies the philosophy of does not exist’ implies the philosophy of annihilation. Therefore an intelligent annihilation. Therefore an intelligent person should not rely upon either person should not rely upon either existence or non-existence).existence or non-existence).

This has been mentioned in the Acela This has been mentioned in the Acela Kasspa sutta in the Nidana samyuttaKasspa sutta in the Nidana samyutta


Ìn the Acela Kassapa Sutta,Acela Ìn the Acela Kassapa Sutta,Acela Kassapa asked the Buddha Kassapa asked the Buddha

1.Sayamkatam Dukkham: Whther the 1.Sayamkatam Dukkham: Whther the Dukkha is made by onself?Dukkha is made by onself?

2. Param katam Dukkham:? Dukkha is 2. Param katam Dukkham:? Dukkha is made by others.made by others.

3.Sayam katam ca param katam ca 3.Sayam katam ca param katam ca dukkham ?dukkham ?

4. Asayam karam aparam karam adhicca4. Asayam karam aparam karam adhicca samuppannam dukkham?samuppannam dukkham?


Dukkha is not made by oneself and not Dukkha is not made by oneself and not made by others, it I spontaneous?made by others, it I spontaneous?

Buddha rejected each question and Buddha rejected each question and pointed out if accepted sayam katam pointed out if accepted sayam katam and Para katam that means automatically and Para katam that means automatically falls in to the extremes of Eternalism and falls in to the extremes of Eternalism and Nihilism. The same thing mentioned in Nihilism. The same thing mentioned in this Gatha: “Astiti sasvato grahah nastitithis Gatha: “Astiti sasvato grahah nastiti

uccheda darsanam”uccheda darsanam”


The same Acela Kassapa sutta refers by The same Acela Kassapa sutta refers by Arya Nagarjuna by the first Gatha of Arya Nagarjuna by the first Gatha of Chap. 12 Dukkha Pariksa. (Inestigation Chap. 12 Dukkha Pariksa. (Inestigation of suffering.)of suffering.)

Svayam krtam param krtamSvayam krtam param krtam dvabhyam krtamahetukamdvabhyam krtamahetukam DukkhamityekamcchantiDukkhamityekamcchanti Tacca karyam na yujyateTacca karyam na yujyate


In the 18thchap. 12 GathaIn the 18thchap. 12 Gatha

SambuddhanamanutpadeSambuddhanamanutpade

Sravkanam punah ksayeSravkanam punah ksaye

Jnanam pratyekabuddhanamJnanam pratyekabuddhanam

Asmsargat pravartateAsmsargat pravartate

(When the fully enlightened one do not appear; (When the fully enlightened one do not appear; on the waning of disciples; the wisdom of self-on the waning of disciples; the wisdom of self-enlightened ones proceeds withoutenlightened ones proceeds without

association).association).


This is very interesting statement of Arya This is very interesting statement of Arya Nagarjuna. By this statement Arya Nagarjuna. By this statement Arya Nagarjuna has accepted not only Nagarjuna has accepted not only Buddhas, but also Sravakas and Buddhas, but also Sravakas and Pratyekabuddhas. Normally Mahayanists Pratyekabuddhas. Normally Mahayanists do not talk about Sravakas and Pratyeka-do not talk about Sravakas and Pratyeka-Buddhas. Here Prateka Buddhas Buddhas. Here Prateka Buddhas realzation of Dharma when the Buddhas realzation of Dharma when the Buddhas


Are not there completely accepted and Are not there completely accepted and approved.approved.

Chap.24 Aryasatya Pariksa (Investigation Chap.24 Aryasatya Pariksa (Investigation of Noble truths) Gatha.11.of Noble truths) Gatha.11.

Vinasayati durdrstaVinasayati durdrsta

Sunyta mandamedasamSunyta mandamedasam

Sarpo yatha durgrhitoSarpo yatha durgrhito

Vidya va dusprasadhitaVidya va dusprasadhita


(A wrong perceived emptiness ruins a (A wrong perceived emptiness ruins a person of meager intelligence. It is like a person of meager intelligence. It is like a snake that is wrongly grasped or snake that is wrongly grasped or knowledge that is wrongly cultivated).knowledge that is wrongly cultivated).

Here the simile of wrongly grasped snake Here the simile of wrongly grasped snake is the simile which was mentioned by the is the simile which was mentioned by the Buddha in the Alagaddupama Sutta of Buddha in the Alagaddupama Sutta of Majjhima Nikaya Vol.I.Majjhima Nikaya Vol.I.


Chap 24. Aryasatya Pariksa Gatha 08.Chap 24. Aryasatya Pariksa Gatha 08. Dve satye samupasrityaDve satye samupasritya

Buddhanam DharmadesanaBuddhanam Dharmadesana

Lokasamvrti satyan ca Lokasamvrti satyan ca

Satyan ca paramartatahSatyan ca paramartatah

There is a similar gatha mentionwed in There is a similar gatha mentionwed in the commentary of Kathavatthu.the commentary of Kathavatthu.

Was Nagarjuna a Was Nagarjuna a ahayanist?ahayanist?

Duve saccani akkhasi Duve saccani akkhasi

Sambuddho vadatam aroSambuddho vadatam aro

Sammuti paramatthan ca Sammuti paramatthan ca

Tatiyam nuplabbhatiTatiyam nuplabbhati

Sankheta vacanam saccam Sankheta vacanam saccam

Loka sammuti karanamLoka sammuti karanam

Paramattha vacanam saccamParamattha vacanam saccam

Dhammanam tathalakkhanamDhammanam tathalakkhanam

was arya nagarjuna a mahayanist?

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