The Mūlamadhyamakakārikā^[1] (Sanskrit) or Fundamental Verses on the Middle Way, is a foundational text of the Madhyamaka school of Mahayana philosophy, composed by Nagarjuna in approximately the second-third century CE. A collection of 27 chapters in Sanskrit verse, it is widely regarded as the most influential text of Buddhist philosophy and had a major impact on the subsequent development of Buddhism, especially northeast of its native India in places such as Tibet and East Asia.^[2]

Origin

Nāgārjuna lived in India circa the second century CE, perhaps having been born in 150 CE. As with many early Indian personalities, his biography is semi-mythical, and little is known of the historical Nāgārjuna. A philosopher of the Madhyamaka branch of Mahāyāna Buddhism, he held all existents to be empty of their own intrinsic nature, instead depending for their character on other things or otherwise having an incoherent nature.^[3]

Although all Buddhist schools hold that the self is empty in this way, schools which adhere to Abhidharma doctrine still conceive of the dharmas as ultimately real entities. Nāgārjuna seeks, in the "Mūlamadhyamakakārikā", to rebut anti-Madhyamaka charges from Abhidharma and various other rival Buddhist traditions, such as Sautrāntika and Pudgalavada, as well as Hindu schools such as Nyaya.^[3]

Because of the high degree of similarity between the Mūlamadhyamakakārikā and Pyrrhonism, particularly the surviving works of the Pyrrhonist philosopher Sextus Empiricus^[4] Thomas McEvilley suspects that Nagarjuna was influenced by Greek Pyrrhonist texts imported into India. Moreover, since the founder of Pyrrhonism, the Greek philosopher Pyrrho of Elis is known to have visited India, Christopher I. Beckwith suspects that Pyrrho's formulation of the three marks of existence and the tetralemma into Greek was due to influences from by Buddhist and Jain philosophers (whom the Greeks called gymnosophists) whom he is known to have met during his travels to India.^[5]

Exegesis and commentarial literature

As a kārikā-style text, the Mūlamadhyamakakārikā presents only aphoristic, often enigmatic and extremely shortened verses, much like the sūtra works of the various orthodox Hindu philosophical schools. Since they served primarily as pedagogical or mnemonic aids for teachers, commentaries were required to make the meaning of this type of text more explicit to the uninitiated reader.^[3]

The Indian Akutobhayā, whose authorship is unknown, though is attributed to Nagarjuna in the tradition, is held by Ames to be the first commentary on the MMK.^[6]

The earliest known commentary by another author is now preserved within the first Chinese translation of the Kārikā, known as the "Middle Treatise" (中論 Zhong Lun), translated by Kumarajiva in 409. The author of this commentary is given as either "Blue Eyes" (青目; back translated as *Vimalākṣa) or *Piṅgala (賓伽羅). This is by far the best known commentary in East Asian Mādhyamaka, forming one of the three commentaries that make up the San Lun School.

The best-known commentary in later Indian and Tibetan Buddhism is Candrakirti's Prasannapadā (Clear Words), which survives in Sanskrit and Tibetan translation. Other surviving and influential Indian commentaries on the text include Buddhapālita's "Madhyamakvr̩tti" and Bhāviveka's "Prajñāpradīpa".^[3]

Form and content of the text

The early chapters

Pratyayaparīkṣā: Analysis of conditions
Gatāgataparīkṣā: Analysis of going and not going
Cakṣurādīndriyaparīkṣā: Analysis of the eye and the other sense-organs
Skandhaparīkṣā: Analysis of the skandhas ((mental) "aggregates")
Dhātuparīkṣā: Analysis of the dhatūs ("constituents" or "strata" (in the sense of metaphysical substrata))
Rāgaraktaparīkṣā: Analysis of passion and the impassioned
Saṃskṛtaparīkṣā: Analysis of the conditioned
Karmakārakaparīkṣā: Analysis of action and actor
Pūrvaparīkṣā: Analysis of the past
Agnīndhanaparīkṣā: Analysis of fire and fuel
Pūrvaparakoṭiparīkṣā: Analysis of past and future limits
Duḥkhaparīkṣā: Analysis of suffering

The later chapters

The emptiness of all things (i.e., all things, including the Buddha) (Mūlamadhyamakakārikā#22:26)
The identity of pratītyasamutpāda with śunyatā (Mūlamadhyamakakārikā#24:18)
The indifferentiability of nirvāṇa from saṃsāra (Mūlamadhyamakakārikā#16:10)(Mūlamadhyamakakārikā#25:19-20)
The tentative or merely conventional nature of all truth (Mūlamadhyamakakārikā#22:11).

These chapters are as follows; note the clustering of 24-26, and also the nature of the last chapter:

1. Saṃskāraparīkṣā: Analysis of disposition
1. Saṃsargaparīkṣā: Analysis of admixture
1. Svabhāvaparīkṣā: Analysis of being or essence
1. Bandhanamokṣaparīkṣā: Analysis of bondage and liberation
1. Karmaphalaparīkṣa: Analysis of action and its fruit
1. Ātmaparīkṣā: Analysis of the soul.
1. Kālaparīkṣā: Analysis of time
1. Sāmagrīparīkṣā: Analysis of holism
1. Saṃbhavavibhavaparīkṣā: Analysis of becoming and un-becoming
1. Tathāgataparīkṣā: Analysis of the Tathāgata
1. Viparyāsaparīkṣā: Analysis of Error
1. Āryasatyaparīkṣā: Analysis of the Noble Truths
1. Nirvānaparīkṣā: Analysis of nirvāṇa
1. Dvādaśāṅgaparīkṣā: Analysis of the twelvefold chain (of dependent origination)
1. Dṛṣṭiparīkṣā: Analysis of views

The veracity of the last two chapters is disputed, and they may have been later additions, not composed by Nāgārjuna. However, most ancient commentaries take them to be canonical.^[7]

Translations


Author	Title	Publisher	Date	ISBN	Notes
Richard Jones	Nagarjuna: Buddhism's Most Important Philosopher	Jackson Square Books	2014	ISBN978-1502768070	Translation from the Sanskrit of the Mūlamadhyamakakārikā and Nagarjuna's other available Sanskrit texts.
Mark Siderits and Shōryū Katsura	Nāgārjuna's Middle Way: Mūlamadhyamakakārikā	Wisdom Publications	2013	ISBN978-1-61429-050-6	A new translation from the Sanskrit. Sanskrit verses are presented in Roman characters prior to their translations. The authors have created a brief running commentary that conveys interpretations given in extant Indian commentaries in order to capture the early Indian perspectives on the work.
Gudo Wafu Nishijima and Brad Warner	Fundamental Wisdom of the Middle Way: Nagarjuna's Mulamadhyamakakarika	Monkfish Book Publishing	2011	ISBN978-0-9833589-0-9	A modern interpretation from a Zen perspective.
Mabja Jangchub Tsöndrü	Ornament of Reason: The Great Commentary to Nagarjuna's Root of the Middle Way	Snow Lion	2011	ISBN978-1-55939-368-3	Commentary translated by The Dharmachakra Translation Committee.
Padmakara Translation Group	The Root Stanzas on the Middle Way	Éditions Padmakara	2008	ISBN978-2-916915-44-9	A translation from the Tibetan, following (but not including) the commentary of the Nyingma and Rimé master Jamgön Mipham Rinpoche. This volume, containing both the Tibetan text and translation, was made to mark the visit of the Dalai Lama to France in August 2008, and as a support for the teachings scheduled for that occasion.
Luetchford, Michael J.	Between Heaven and Earth - From Nagarjuna to Dogen	Windbell Publications	2002	ISBN978-0-9523002-5-0	A translation and interpretation with references to the philosophy of Zen Master Dogen.
Batchelor, Stephen	Verses from the Center	Diane Publishing	2000	ISBN978-0756760977	Batchelor's translation is the first nonacademic, idiomatic English version of the text.
McCagney, Nancy	Nagarjuna and the Philosophy of Openness	Rowman & Littlefield	1997	ISBN978-0-8476-8626-1	Romanized text, translation and philosophical analysis.
Garfield, Jay L.	The Fundamental Wisdom of the Middle Way	Oxford University Press	1995	ISBN978-0-19-509336-0	A translation of the Tibetan version together with commentary.
Bocking, Brian	Nagarjuna in China: A Translation of the Middle Treatise	Edwin Mellen Press	1995	ISBN978-0-7734-8981-3	Kumarajiva's Chinese version with commentary by Blue Eyes.
Kalupahana, David J.	Nagarjuna: The Philosophy of the Middle Way	State University of New York Press	1986	ISBN978-81-208-0774-7	Romanized text, translation, and commentary. Interpretation of the text in the light of the Canon.
Sprung, Mervyn	Lucid Exposition of the Middle Way	Prajna Press, Boulder	1979	ISBN978-0-7100-0190-0	Partial translation of the verses together with Chandrakirti's commentary.
Inada, Kenneth K.	Nagarjuna: A Translation of his Mulamadhyamakakarika With an Introductory Essay	The Hokuseido Press	1970	ISBN978-0-89346-076-1	Romanized text and translation.
Streng, Frederick	Emptiness: A Study in Religious Meaning	Abdingdon Press	1967	(predates ISBN)	Translation and considerable analysis.

Quotations

1:1

Neither from itself nor from another,Nor from both,Nor without a cause,Does anything whatever, anywhere arise.^[8]

15:9

If intrinsic nature does not exist, of what will there be alteration?If intrinsic nature does exist, of what will there be alteration?

15:10

अस्तीति शाश्वतग्राहो नास्तीत्युच्चेददर्शनंastīti śāśvatagrāho nāstītyuccedadarśanaṁ

To say "it is" is to grasp for permanence. To say "it is not" is to adopt the view of nihilism.

तस्माद् अस्तित्वनास्तित्वे नाश्रीयेत विचक्षणः।tasmād astitvanāstitve nāśrīyeta vicakṣaṇaḥ

Therefore a wise person does not say "exists" or "does not exist".^[9]

16:10

न निर्वाणसमारोपो न संसारापकषणम्na nirvāṇasamāropo na saṁsārāpakaṣaṇamयत्र कस्तत्र संसारो निर्वाणं किं विकल्प्यतेyatra kastatra saṁsāro nirvāṇaṁ kiṁ vikalpyate

Where there is neither an addition of nirvana nor a removal of samsara; There, what samsara is discriminated from what nirvana?

18:6-12

ātmetya api prajñapitam anātmetyapi deśitam

Although (the term) "self" is caused to be known (of, about), and although (a doctrine or teaching of) "no self" is taught,

buddhair nātmā na cānātmā kaścid ity api deśitaṁ| 6

No "self" or any "nonself" whatsoever has been taught by theBuddhas.

nivṛtam abhidhātavyaṁ nivṛtte cittagocare

The designable is ceased when/where the range of thought is ceased,

anutpannāniruddhā hi nirvāṇam iva dharmatā| 7

Nirvana is likephenomenality, unarisen and unstopping.

sarvaṁ tathyaṁ na vā tathyaṁ tathyaṁ cātathyam eva ca

Everything is actual, or not actual, or actual and not actual

naivātathyaṁ naiva tathyam etad buddhānuśāsanaṁ| 8

Or neither actual nor not actual; this is the Buddha's teaching.

aparapratyayaṁ śāntaṁ prapañcair aprapañcitaṁ

Independent, peaceful, not delusionally diversified by delusional diversification

nirvikalpam anānārtham etat tattvasya lakśaṇaṁ| 9

Devoid of mental construction, without variation, this is the mark of thatness.

pratītya yad yad bhavati na hi tāvat tad eva tad

Whatsoeverbecomes dependently, is not insofar, that and only that.

na cānyad api tat tasmān noccinnaṁ nāpi śāśvataṁ| 10

Nor is it the other; therefore, it is neitherexterminatednoreternal.

anekārtham anānārtham anuccedam aśāśvatam

Not singular, not plural, not exterminated, not eternal,

etat tal lokanāthānāṁ bhuddhānāṁ śāsanāmṛtaṁ| 11

This is the immortal teaching of the Buddhas, lords of the world.

sambhuddhānām anutpāde śrāvakāṇāṁ punaḥ kśaye

And again, when the disciples are destroyed and full Buddhas do not arrive,

jñānaṁ pratyekabuddhānām asamsargāt pravartate|12

The gnosis (knowledge, etc.) of theindependently enlightened Buddhasproceeds without association (with teachings).

22:11

"Empty" should not be asserted."Nonempty" should not be asserted.Neither both nor neither should be asserted. They are only used nominally.^[10]

22:16

तथागतो यत्स्वभावस्तत्स्वभावमिदं जगतtathāgato yat svabhāvas tat svabhāvam idam jagat

What is the nature of thethus-gone one(the Buddha), that is the nature of the world.

तथागतो निःस्वभावो निःस्वभावम् इदं जगत्। १६tathāgato niḥsvabhāvo niḥsvabhāvam idaṁ jagat| 16

The thus-gone one is devoid of nature; the world is devoid of nature.

24:18, 24:19

Whatever isdependently co-arisen/ That is explained to beemptiness.That, being adependent designation, / Is itself themiddle way.

Something that is not dependently arisen / Such a thing does not exist.Therefore a non-emptything/ Does not exist.^[11]

25:19-20

न संसारस्य निर्वाणात् किं चिद् अस्ति विशेषणंna saṁsārasya nirvāṇāt kiṁ cid asti viśeṣaṇaṁ

There is nothing whatsoever of samsara distinguishing (it) from nirvana.

न निर्वाणस्य संसारात् किं चिद् अस्ति विशेषणं। १९na nirvāṇasya saṁsārāt kiṁ cid asti viśeṣaṇaṁ| 19

There is nothing whatsoever of nirvana distinguishing it from samsara.

निर्वाणस्य च या कोटिः।कोटिः। संसरणस्य चnirvāṇasya ca yā koṭiḥ koṭiḥ

(That?) is the limit which is the limit of nirvana and the limit of samsara;

न तयोर् अन्तरं किंचित् सुसूक्ष्मम् अपि विद्यते। २०na tayor antaraṁ kiñcit susūkśmam api vidyate| 20

Even a very subtle interval is not found of (between) them.

25:22-24

śūnyeṣu sarvadharmeṣu kim anantaṁ kimantavatkim anantam antavac ca nānantaṁ nāntavacca kiṁ| 22kiṁ tad eva kim anyat kiṁ śāśvataṁ kim aśāśvataṁaśāśvataṁ śāśvataṁ ca kiṁ vā nobhayam apyataḥ 'tha| 23sarvopalambhpaśamaḥ prapañcopaśamaḥ śivaḥna kva cit kasyacit kaścid dharmo buddhena deśitaḥ|

When all dharmas are empty, what is endless? What has an end?

What is endless and with an end? What is not endless and not with an end?

What is "it"? What is "other"? What is permanent? What is impermanent?

What is impermanent and permanent? What is neither?

Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending;

There is no dharma whatsoever taught by the Buddha to whomever whenever, wherever.^[12]

References

[1]

Citation Linkopenlibrary.orgAlso known as the Prajñā-nāma-mūlamadhyamakakārikā or as the Mūlamadhyamakakārikā-prajñā-nāma.

Oct 1, 2019, 5:19 AM

[2]

Citation Linkwww.thereadinglists.com"The Most Important Indian Philosophy Books". The Reading Lists.

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[3]

Citation Linkopenlibrary.orgMark Siderits; Shoryu Katsura. "Introduction". Nāgārjuna's Middle Way. Wisdom Publications. ISBN 978-1-61429-050-6.

Oct 1, 2019, 5:19 AM

[4]

Citation Linkopenlibrary.orgAdrian Kuzminski, Pyrrhonism: How the Ancient Greeks Reinvented Buddhism 2008

Oct 1, 2019, 5:19 AM

[5]

Citation Linkopenlibrary.orgChristopher Beckwith, "Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia" 2015

Oct 1, 2019, 5:19 AM

[6]

Citation Linkopenlibrary.orgAmes, William L. (1993). "Bhāvaviveka's Prajñāpradīpa ~ A Translation of Chapter One: 'Examinations of Causal Conditions' (Pratyaya)". Journal of Indian Philosophy, 1993, vol.21. Netherlands: Kluwer Academic Publishers, p.209

Oct 1, 2019, 5:19 AM

[7]

Citation Linkopenlibrary.orgMark Siderits; Shoryu Katsura. "25. Analysis of nirvana". Nagarjuna's Middle Way. Wisdom Publications. p. 305. ISBN 978-1-61429-050-6.

Oct 1, 2019, 5:19 AM

[8]

Citation Linkopenlibrary.orgGarfield, Jay L. (1995), The Fundamental Wisdom of the Middle Way, Oxford: Oxford University Press, p. 3.

Oct 1, 2019, 5:19 AM

[9]

Citation Linkopenlibrary.org, p. 40.

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[10]

Citation Linkopenlibrary.org, p. 61.

Oct 1, 2019, 5:19 AM

[11]

Citation Linkopenlibrary.org, p. 304.