Agora思想的公共广场

龙树

约150–250年

初步了解有意简化——人物介绍讲得更多

没有任何事物具有固定的、独立的自性——一切都只在与其他事物的关系中存在，就连这种空本身也不是一个东西。

定位

南亚与藏传哲学 · 南亚 · 形而上学, 逻辑学, 认识论

中观学派：一切事物都没有自性，是空（shunyata）的——连空本身也是空。

核心思想

  • 空性（shunyata）
  • 二谛
  • 四句（四重否定）

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影响

受影响于 1

  • 乔达摩·悉达多（佛陀）

    受其影响

    Nagarjuna’s Root Verses on the Middle Way open by praising the Buddha for teaching dependent origination, which Nagarjuna reads as the emptiness of intrinsic nature. Nagarjuna, Mulamadhyamakakarika, tr. J. L. Garfield, The Fundamental Wisdom of the Middle Way (1995); SEP “Nagarjuna”

    依据: AI 草稿

    乔达摩·悉达多（佛陀） › 约公元前480—前400年年 · 通行断代 公元前563—前483年

影响了 14

  • 世亲

    影响了

    Vasubandhu’s Yogacara reinterprets the Mahayana emptiness taught by Nagarjuna through the doctrine of three natures; whether Vasubandhu drew on Nagarjuna’s own works is uncertain. Vasubandhu, Trisvabhavanirdesa; SEP “Vasubandhu”

    依据: AI 草稿

    世亲 › 约350–430年

  • 月称

    影响了 ✓

    Chandrakirti commented on Nagarjuna’s Root Verses in Clear Words (Prasannapada) and defended their method of reductio (prasanga) against Bhavaviveka. Candrakirti, Prasannapada; C. W. Huntington, The Emptiness of Emptiness (1989)

    依据: 亦见于 Wikidata · Wikidata

    月称 › 约600–650年

  • 慧能

    影响了

    The Platform Sutra ascribed to Huineng counts Nagarjuna among the Indian patriarchs and teaches the middle way by pairing opposites so that neither side is clung to. Platform Sutra (Dunhuang version), tr. P. Yampolsky, The Platform Sutra of the Sixth Patriarch (1967)

    依据: AI 草稿

    慧能 › 相传 638–713

  • 法藏

    影响了

    Fazang commented on the Twelve Gate Treatise ascribed to Nagarjuna and, in his five-teaching scheme, ranked emptiness teaching as elementary Mahayana below Huayan’s perfect teaching. Fazang, Shiermen lun zongzhi yiji; Huayan wujiao zhang; F. H. Cook, Hua-yen Buddhism: The Jewel Net of Indra (1977)

    依据: AI 草稿

    法藏 › 643–712

  • 道元

    影响了

    In the fascicle ‘Buddha-nature’ (Busshō) of the Shōbōgenzō Dōgen discusses Nagarjuna, fourteenth Indian ancestor of the Zen lineage, whose body appeared as the round moon of Buddha-nature. Dōgen, Shōbōgenzō, Busshō; SEP “Japanese Zen Buddhist Philosophy”

    依据: AI 草稿

    道元 › 1200–1253

  • 卡尔·雅斯贝尔斯

    影响了

    Jaspers devoted a chapter of The Great Philosophers (1957) to Nagarjuna, alongside Laozi among the metaphysicians whose thinking springs from the origin. K. Jaspers, Die großen Philosophen I (1957), “Aus dem Ursprung denkende Metaphysiker”

    依据: AI 草稿

    卡尔·雅斯贝尔斯 › 1883–1969

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  • 智顗

    影响了

    From Nagarjuna’s verse equating dependent arising with emptiness, provisional designation and the middle way Zhiyi developed the threefold truth (Mohe zhiguan, 594). Zhiyi, Mohe zhiguan (594); Nagarjuna, Mulamadhyamakakarika, Chinese tr. Kumarajiva (Zhonglun); SEP “Tiantai Buddhism”

    依据: AI 草稿

    智顗 › 538–597

  • 元晓

    影响了

    In his commentary on the Awakening of Faith Wonhyo held that Nagarjuna’s Madhyamaka negates without affirming, Yogacara affirms without negating, and the Awakening of Faith does both. Wonhyo, Daeseung gisillon so; Daeseung gisillon byeolgi; A. C. Muller (ed.), Wonhyo: Selected Works (Collected Works of Korean Buddhism 1, 2012)

    依据: AI 草稿

    元晓 › 617–686

  • 寂天

    影响了

    The wisdom chapter of Shantideva’s Guide to the Bodhisattva’s Way of Life (Bodhicaryavatara) defends Nagarjuna’s Madhyamaka against Yogacara and other schools. Santideva, Bodhicaryavatara, tr. K. Crosby & A. Skilton (1995)

    依据: AI 草稿

    寂天 › 约685–763年

  • 寂护

    影响了

    Shantarakshita’s Ornament of the Middle Way argues with Nagarjuna that nothing has intrinsic nature, since nothing is truly one or many, while accepting Yogacara conventionally. Santaraksita, Madhyamakalamkara, tr. J. Blumenthal, The Ornament of the Middle Way (2004); SEP “Śāntarakṣita”

    依据: AI 草稿

    寂护 › 约725–788年

  • 空海

    影响了

    Kūkai counted Nagarjuna as third patriarch of esoteric Buddhism, who by legend received it in an iron stupa in South India (Record of the Transmission, 821). Kūkai, Himitsu mandara kyō fuhōden (821); R. Abé, The Weaving of Mantra: Kūkai and the Construction of Esoteric Buddhist Discourse (1999)

    依据: AI 草稿

    空海 › 774–835

  • 阿底峡

    影响了

    Atisha placed Nagarjuna’s Madhyamaka view of emptiness at the summit of the path and taught it in Tibet, in the reading of Chandrakirti. Atisha, Bodhipathapradipa, tr. R. Sherburne, A Lamp for the Path and Commentary (1983); Satyadvayavatara, tr. C. Lindtner (1981)

    依据: AI 草稿

    阿底峡 › 约982–1054年

  • 亲鸾

    影响了

    Shinran honoured Nagarjuna as first of seven Pure Land masters and took from the ‘Chapter on Easy Practice’ ascribed to him the easy path of calling Amida’s name. Shinran, Kyōgyōshinshō, Shōshinge; D. Hirota et al. (tr.), The Collected Works of Shinran (1997)

    依据: AI 草稿

    亲鸾 › 1173–1263

  • 宗喀巴

    影响了

    Tsongkhapa commented on Nagarjuna’s Root Verses in Ocean of Reasoning and insisted that emptiness negates intrinsic nature, not the conventional existence of things. Tsongkhapa, Ocean of Reasoning, tr. Geshe Ngawang Samten & J. L. Garfield (2006)

    依据: AI 草稿

    宗喀巴 › 1357–1419

批评

受批评于 1

  • 商羯罗

    受其批评

    Shankara dismissed the Madhyamaka doctrine that everything is empty as contradicted by every means of knowledge and not worth detailed refutation (Brahmasutrabhashya II.2.31). Śaṅkara, Brahmasūtrabhāṣya II.2.31

    依据: AI 草稿

    商羯罗 › 约700–750年 · 通行断代 788–820

批评了 1

  • 足目·乔达摩

    批评了 存在争议

    Nagarjuna asked what establishes the Nyaya means of knowledge themselves (Vigrahavyavartani 31–51); whether he knew the Nyaya-sutra in its present form is disputed. Nāgārjuna, Vigrahavyāvartanī 31–51, tr. J. Westerhoff, The Dispeller of Disputes, 2010; F. Tola & C. Dragonetti, Nāgārjuna’s Refutation of Logic, 1995

    依据: AI 草稿

    足目·乔达摩 › 约120–190年

作品

立场

Nagarjuna radicalised the Buddha’s teaching of dependent origination. If everything arises in dependence on other things, then nothing has svabhava – intrinsic, independent existence. All things are therefore “empty” (shunyata). Emptiness is not nothingness but the very fact of dependence, and emptiness itself is empty too. With sharp dialectical arguments he showed that every attempt to establish things as truly existing – causes, motion, a self – collapses into contradiction. He distinguished conventional from ultimate truth and taught that nirvana and samsara are not ultimately different. His thought is foundational for Tibetan, Chinese and Japanese Buddhism, Zen included.

生平与背景

Nagarjuna was an Indian Buddhist monk and philosopher who probably lived in the second century CE in southern India. Many legends grew up around his name, and later tradition attributed numerous works to him. He is revered as the founder of the Madhyamaka, the “school of the middle”, and in Tibetan and East Asian Buddhism as a “second Buddha”.

其他主要作品

  • The Dispeller of Disputes (Vigrahavyāvartanī, c. 200 CE)
  • Precious Garland (Ratnāvalī, c. 200 CE)

出现在

来源: Wikipedia · Wikidata

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