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Nagarjuna
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Contents For other uses, see Nagarjuna (disambiguation) .
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Ngrjuna (c. 150 c. 250 CE) is widely
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considered one of the most important Buddhist
Donate to Wikipedia philosophers after Gautama Buddha .[2] Along
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be the founder of the Madhyamaka school of
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Mahyna Buddhism. Ngrjuna is also credited
About Wikipedia with developing the philosophy of the
Community portal Prajpramit stras and, in some sources, with
Recent changes having revealed these scriptures in the world,
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Tools people). Furthermore, he is traditionally
What links here supposed to have written several treatises on
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of Nland.[3]
Special pages Golden statue of Ngrjuna at Kagyu Samye Ling
Permanent link Monastery, Scotland .
Contents
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Page information Born c. 150 CE
1 History
Wikidata item South India [1]
2 Writings
Cite this page c. 250 CE
Died
3 Philosophy
Print/export India
3.1 Sunyata
Create a book Occupation Buddhist teacher and philosopher
3.2 Two truths
Download as PDF Knownfor Credited with founding the
3.3 Relativity
Printable version Madhyamaka school of Mahyna
3.4 Nagarjuna as Ayurvedic physician
Buddhism
Languages 4 Influence
Religion Buddhism
5 Iconography
6 English translations
6.1 Mlamadhyamakakrik
6.2 Other works
7 See also
Catal
8 Notes
etina
9 References
Dansk
10 Bibliography
Deutsch
Eesti
11 External links
Espaol
Esperanto
Euskara History [ edit ]

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Very little is reliably known of the life of Part of a series on

Franais
Ngrjuna, since the surviving accounts were Mahyna Buddhism
Gaeilge
written in Chinese[4] and Tibetan centuries after

his death. According to some accounts,
Ngrjuna was originally from South India.[1][5]
Hrvatski Some scholars believe that Ngrjuna was an
Bahasa Indonesia advisor to a king of the Satavahana dynasty .[1]
slenska Countries [show]
Archaeological evidence at Amarvat indicates
Italiano Teachings [show]
that if this is true, the king may have been Yaja

r takari, who ruled between 167 and 196 Mahyna stras [show]

CE. On the basis of this association, Ngrjuna Mahyna schools [show]

is conventionally placed at around 150250 Other traditions [show]
Latvieu
Lietuvi CE.[1] Mahayana Buddhism portal
Lojban
According to a 4th/5th-century biography
v t e
Magyar
translated by Kumrajva, Ngrjuna was born
Malagasy
into a Brahmin family[6] in Vidarbha [7][8][9] (a region of Maharashtra ) and later became a
Buddhist.
Nederlands
Some sources claim that in his later years, Ngrjuna lived on the mountain of rparvata near the
city that would later be called Ngrjunakoa ("Hill of Ngrjuna").[10] The ruins of

Ngrjunakoa are located in Guntur district , Andhra Pradesh . The Caitika and Bahurutya
Norsk bokml
Ozbekcha/ nikyas are known to have had monasteries in Ngrjunakoa.[10]

Polski Writings [ edit ]

Portugus
There exist a number of influential texts attributed to Ngrjuna though, as there are many
Scots pseudepigrapha attributed to him, lively controversy exists over which are his authentic works.
Slovenina The only work that all scholars agree is Nagarjuna's is the Mlamadhyamakakrik (Fundamental
/ srpski Verses on the Middle Way), which contains the essentials of his thought in twenty-seven chapters.
Srpskohrvatski /
According to one view, that of Christian Lindtner, [11] the works definitely written by Nagarjuna
Suomi are:
Svenska
Mlamadhyamaka-krik (Fundamental Verses of the Middle Way)
nyatsaptati (Seventy Verses on Emptiness)
Vigrahavyvartan (The End of Disputes)
Trke Vaidalyaprakaraa (Pulverizing the Categories)

Vyavahrasiddhi (Proof of Convention)
Ting Vit
Yuktiika (Sixty Verses on Reasoning)
Winaray
Yorb
Catustava (Hymn to the Absolute Reality)
Ratnval (Precious Garland)
Edit links Prattyasamutpdahdayakrika (Constituents of Dependent Arising)
Strasamuccaya
Bodhicittavivaraa (Exposition of the Enlightened Mind)
Suhllekha (Letter to a Good Friend)
Bodhisabhra (Requisites of Enlightenment)

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In addition to works mentioned above, several others are attributed to Ngrjuna. There is an
ongoing, lively controversy over which of those works are authentic. Contemporary research
suggest that these works belong to a significantly later period, either to late 8th or early 9th century
CE, and hence can not be authentic works of Ngrjuna.

However, several works considered important in esoteric Buddhism are attributed to Ngrjuna and
his disciples by traditional historians like Trantha from 17th century Tibet. These historians try
to account for chronological difficulties with various theories. For example, a propagation of later
writings via mystical revelation. For a useful summary of this tradition, see Wedemeyer 2007.

Lindtner considers that the Mhaprajparamitopadea "Commentary on the Great Perfection of

Wisdom" is not a genuine work of Ngrjuna. This work is only attested in a Chinese translation
by Kumrajva.There is much discussion as to whether this is a work of Ngrjuna, or someone
else. tienne Lamotte, who translated one third of the work into French, felt that it was the work of
a North Indian bhiku of the Sarvstivda school who later became a convert to the Mahayana .
The Chinese scholar-monk Yin Shun felt that it was the work of a South Indian and that Ngrjuna
was quite possibly the author. These two views are not necessarily in opposition and a South
Indian Ngrjuna could well have studied the northern Sarvstivda. Neither of the two felt that it
was composed by Kumrajva, which others have suggested.

Philosophy [ edit ]

From studying his writings, it is clear that Ngrjuna was

conversant with many of the rvaka philosophies and
with the Mahyna tradition. However, determining
Ngrjuna's affiliation with a specific nikya is difficult,
considering much of this material has been lost. If the
most commonly accepted attribution of texts (that of
Christian Lindtner) holds, then he was clearly a
Mhaynist, but his philosophy holds assiduously to the
rvaka Tripiaka, and while he does make explicit
references to Mahyna texts, he is always careful to stay
within the parameters set out by the rvaka canon.

Nagarjuna may have arrived at his positions from a desire

to achieve a consistent exegesis of the Buddha's doctrine

Statue of Nagarjuna in Tibetan
monastery near Kullu, India as recorded in the gamas. In the eyes of Nagarjuna, the
Buddha was not merely a forerunner, but the very founder
of the Madhyamaka system.[12] David Kalupahana sees
Nagarjuna as a successor to Moggaliputta-Tissa in being a champion of the middle-way and a
reviver of the original philosophical ideals of the Buddha.[13]

Sunyata [ edit ]

Ngrjuna's primary contribution to Buddhist philosophy is in the use of the concept of nyat, or
"emptiness," which brings together other key Buddhist doctrines, particularly antman "not-self"
and prattyasamutpda "dependent origination", to refute the metaphysics of the Sarvastivda and
Sautrntika (extinct non-Mahayana schools). For Ngrjuna, as for the Buddha in the early texts, it

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is not merely sentient beings that are "selfless" or non-substantial; all phenomena are without any
svabhva, literally "own-being", "self-nature", or "inherent existence" and thus without any
underlying essence. They are empty of being independently existent; thus the heterodox theories
of svabhva circulating at the time were refuted on the basis of the doctrines of early Buddhism.
This is so because all things arise always dependently: not by their own power, but by depending
on conditions leading to their coming into existence , as opposed to being .

Chapter 24 verse 14 of the Mlamadhyamakakrik provides one of Nagarjuna's most famous

quotations on emptiness and co-arising:[14]

sarva ca yujyate tasya nyat yasya yujyate

sarva na yujyate tasya nya yasya na yujyate

All is possible when emptiness is possible.

Nothing is possible when emptiness is impossible.

As part of his analysis of the emptiness of phenomena in the Mlamadhyamakakrik, Nagarjuna

critiques svabhva in several different concepts. He discusses the problems of positing any sort of
inherent essence to causation, movement, change and personal identity. Nagarjuna makes use of
the Indian logical tool of the tetralemma to attack any essentialist conceptions. Nagarjunas
logical analysis is based on four basic propositions:

All things (dharma) exist: affirmation of being, negation of non-being

All things (dharma) do not exist: affirmation of non-being, negation of being
All things (dharma) both exist and do not exist: both affirmation and negation
All things (dharma) neither exist nor do not exist: neither affirmation nor negation [15]

To say that all things are 'empty' is to deny any kind of ontological foundation, therefore
Nagarjuna's view is often seen as a kind of ontological anti-foundationalism [16] or a metaphysical
anti-realism.[17]

Understanding the nature of the emptiness of phenomena is simply a means to an end, which is
nirvana . Thus Nagarjuna's philosophical project is ultimately a soteriological one meant to correct
our everyday cognitive processes which mistakenly posits svabhva on the flow of experience.

Two truths [ edit ]

Ngrjuna was also instrumental in the development of the two truths doctrine, which claims that
there are two levels of truth in Buddhist teaching, the ultimate truth (paramrtha satya) and the
conventionally or superficial truth (savtisatya). The ultimate truth to Nagarjuna is the truth that
everything is empty of essence,[18] this includes emptiness itself ('the emptiness of emptiness').
While some (Murti, 1955) have interpreted this by positing Nagarjuna as a Neo-Kantian and thus
making ultimate truth a metaphysical noumenon or an "ineffable ultimate that transcends the
capacities of discursive reason",[19] others such as Mark Siderits and Jay Garfield have argued that
Nagarjuna's view is that "the ultimate truth is that there is no ultimate truth" (Siderits) and that
Nagarjuna is a "semantic anti-dualist" who posits that there are only conventional truths.[19] Hence
according to Garfield:

Suppose that we take a conventional entity, such as a table. We analyze it to

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demonstrate its emptiness, finding that there is no table apart from its parts []. So
we conclude that it is empty. But now let us analyze that emptiness []. What do we
find? Nothing at all but the tables lack of inherent existence. []. To see the table
as empty [] is to see the table as conventional, as dependent.[20]

In articulating this notion in the Mlamadhyamakakrik, Ngrjuna drew on an early source in the
Kaccnagotta Sutta,[21] which distinguishes definitive meaning ( ntrtha) from interpretable
meaning (neyrtha):

By and large, Kaccayana, this world is supported by a polarity, that of existence and
non-existence. But when one reads the origination of the world as it actually is with
right discernment, "non-existence" with reference to the world does not occur to one.
When one reads the cessation of the world as it actually is with right discernment,
"existence" with reference to the world does not occur to one.

By and large, Kaccayana, this world is in bondage to attachments, clingings

(sustenances), and biases. But one such as this does not get involved with or cling to
these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he
resolved on "my self". He has no uncertainty or doubt that just stress, when arising,
is arising; stress, when passing away, is passing away. In this, his knowledge is
independent of others. It's to this extent, Kaccayana, that there is right view.

"Everything exists": That is one extreme. "Everything doesn't exist": That is a second
extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the
middle...[22]

The version linked to is the one found in the nikayas, and is slightly different from the one found in
the Samyuktagama . Both contain the concept of teaching via the middle between the extremes of
existence and non-existence.[23][24] Nagarjuna does not make reference to "everything" when he
quotes the agamic text in his Mlamadhyamakakrik.[25]

Relativity [ edit ]

Nagarjuna also taught the idea of relativity; in the Ratnval, he gives the example that shortness
exists only in relation to the idea of length. The determination of a thing or object is only possible
in relation to other things or objects, especially by way of contrast. He held that the relationship
between the ideas of "short" and "long" is not due to intrinsic nature (svabhva). This idea is also
found in the Pali Nikyas and Chinese gamas, in which the idea of relativity is expressed
similarly: "That which is the element of light ... is seen to exist on account of [in relation to]
darkness; that which is the element of good is seen to exist on account of bad; that which is the
element of space is seen to exist on account of form."[26]

Nagarjuna as Ayurvedic physician [ edit ]

According to Frank John Ninivaggi, Nagarjuna was also a practitioner of Ayurveda . First
described in the Sanskrit medical treatise Sushruta Samhita, of which he was the compiler of the
redaction , many of his conceptualisations, such as his descriptions of the circulatory system and
blood tissue (described as rakta dhtu) and his pioneering work on the therapeutic value of

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specially treated minerals knowns as bhasmas, which earned him the title of the "father of
iatrochemistry ".[27]

Influence [ edit ]

According to Jay Garfield, Nagarjuna is a 'titanic figure' in the history of Mahayana Buddhism :

...his inuence in the Mahayana Buddhist world is not only unparalleled in that
tradition but exceeds in that tradition the inuence of any single Western
philosopher. The degree to which he is taken seriously by so many eminent Indian,
Chinese, Tibetan, Korean, Japanese, and Vietnamese philosophers, and lately by so
many Western philosophers, alone justifies attention to his corpus.[28]

Also Gadjin M. Nagao writes:

Nagarjuna who lived around the second or third C.E., was a great philosopher and
monk-scholar second only to the Buddha. It was owing to him that Mahyna
Buddhism got a firm philosophical foundation and almost all forms of Mahyna
schools of later times regard and accept him as their founder.[29]

In contrast, Richard P. Hayes writes:

Nagarjuna's writings had relatively little effect on the course of subsequent Indian
Buddhist philosophy. Despite his apparent attempts to discredit some of the most
fundamental concepts of abhidharma , abhidharma continued to ourish for
centuries, without any appreciable attempt on the part of abhidharmikas to defend
their methods of analysis against Nagarjuna's criticisms. And despite Nagarjuna's
radical critique of the very possibility of having grounded knowledge (pramana), the
epistemological school of Dignaga and Dharmakirti dominated Indian Buddhist
intellectual circles, again without any explicit attempt to answer Nagarjuna's
criticisms of their agenda. Aside from a few commentators on Nagarjuna's works,
who identied themselves as Madhyamikas, Indian Buddhist intellectual life
continued almost as if Nagarjuna had never existed.[30]

Today Nagarjuna is discussed by Western philosophers in the areas of language and logic.[31]

Iconography [ edit ]

Ngrjuna is often depicted in composite form comprising human and nga characteristics. Often
the nga-aspect forms a canopy crowning and shielding his human head. The notion of the naga is
found throughout Indian religious culture, and typically signifies an intelligent serpent or dragon,
who is responsible for the rains, lakes and other bodies of water. In Buddhism, it is a synonym for
a realised arhat , or wise person in general. [citation needed]

English translations [ edit ]

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Mlamadhyamakakrik [ edit ]
Main article: Mlamadhyamakakrik

The Mlamadhyamakakrik is Nagarjuna's best-known work. It is "not only a grand commentary

on the Buddha's discourse to Kaccayana,[32] the only discourse cited by name, but also a detailed
and careful analysis of most of the important discourses included in the Nikayas and the agamas,
especially those of the Atthakavagga of the Sutta-nipata .[33]

Utilizing the Buddha's theory of "dependent arising" (pratitya-samutpada),

Nagarjuna demonstrated the futility of [...] metaphysical speculations. His method of
dealing with such metaphysics is referred to as "middle way" (madhyama
pratipad). It is the middle way that avoided the substantialism of the
Sarvastivadins as well as the nominalism of the Sautrantikas .[34]

In the Mlamadhyamakakrik, "[A]ll experienced phenomena are empty ( sunya). This did not
mean that they are not experienced and, therefore, non-existent; only that they are devoid of a
permanent and eternal substance (svabhava). Since they are experienced, they are not mere names
(prajnapti)."[34]

Other works [ edit ]

Author Title Publisher Notes

Nagarjuna: Jackson
Translation and summary of the six
Jones, Buddhism's Most Square
works of Nagarjuna's "philosophical
Richard H. Important Books,
canon" with explanatory essays.
Philosopher. 2014.
Standing midway between his other
masterpieces on philosophy and
Nagarjuna's Reason religion, in the Reason Sixty Nagarjuna
Sixty (Yuktisastika) Columbia describes the central thrust of his
Loizzo, Joseph
with Candrakirti's University therapeutic philosophy of language the
Commentary Press, 2007 elimination of cognitive bias and
(Yuktisastikavrrti) affective resistances to the gradual
cultivation of nondualistic wisdom and
compassion.
Dharma, Translation of the Suhrlekkha with a
Kawamura, L. Golden Zephyr
1975 Tibetan commentary
Bhattacharya, The Dialectical
A superb translation of the
Johnston Method of Motilal, 1978
Vigrahavyavartani
and Kunst Nagarjuna
An excellent introduction to
Madhyamika, Master of Wisdom
contains two hymns of praise to the
Buddha, two treatises on Shunyata, and
Master of Wisdom:
two works that clarify the connection of

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Writings of the Dharma,

Lindtner, C. analysis, meditation, and moral conduct.
Buddhist Master 1986
Includes Tibetan verses in transliteration
Ngrjuna
and critical editions of extant Sanskrit.

Tibetan Translation (product ID: 0-

89800-286-9)

Contains Sanskrit or Tibetan texts and

translations of the

Shunyatasaptati, Vaidalyaprakarana,
Vyavaharasiddhi (fragment),
Yuktisastika, Catuhstava and
Motilal, 1987
Lindtner, C. Nagarjuniana Bodhicittavivarana. A translation only
[1982]
of the Bodhisambharaka. The Sanskrit
and Tibetan texts are given for the
Vigrahavyavartani. In addition a table of
source sutras is given for the
Sutrasamuccaya .

Nagarjuna's Snow Lion, Translation of the Shunyatasaptati with

Komito, D. R.
"Seventy Stanzas" 1987 Tibetan commentary
Tola,
South Asia
Fernando
Vaidalyaprakarana Books,
and Carmen
1995
Dragonetti
Ngrjunas Oxford
Westerhoff, Vigrahavyvartan: University
Jan The Dispeller of Press,
Disputes 2010.
Nagarjuna's Verses
on the Great Translation and edited Tibetan of the
Vehicle Mahayanavimsika and the
Jamieson, R.
D.K., 2001 Pratityasamutpadahrdayakarika,
C. and the Heart of
including work on texts from the cave
Dependent
temple at Dunhuang, Gansu, China
Origination

Nagarjuna's
Precious Garland: Snow Lion
Hopkins,
Buddhist Advice Publications, ISBN 1-55939-274-6
Jeffrey
for Living and 2007
Liberation
Snow Lion
Brunnholzl, In Praise of Translation with commentary by the 3rd
Publications,
Karl Dharmadhatu Karmapa
2008

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See also [ edit ]
Acharya Nagarjuna University
Nagarjuna High School
Aryadeva
Buddhaplita
Buddhism
Kamalasila
Middle way
ntarakita
Sun Simiao
Yogachara-Madhyamaka
Notes [ edit ]
References [ edit ]
1. ^ a b c d Kalupahana, David. A History of
Buddhist Philosophy. 1992. p. 160
2. ^ Garfield, Jay L. (1995), The Fundamental
Wisdom of the Middle Way, Oxford:
Oxford University Press
3. ^ Hsing Yun, Xingyun, Tom Manzo, Shujan
Cheng Infinite Compassion, Endless
Wisdom: The Practice of the Bodhisattva
Path Buddha's Light Publishing Hacienda
Heights California
4. ^ Rongxi, Li; Dalia, Albert A. (2002). The
Lives of Great Monks and Nuns , 21. ^ Kalupahana, David J. (1986).
Berkeley CA: Numata Center for
Translation and Research, pp. 2130
5. ^ Buddhist Art & Antiquities of Himachal
Pradesh By Omacanda H (Page 97) 22. ^ Thanissaro Bhikkhu (1997). SN 12.15
6. ^ Notes on the Nagarjunikonda Inscriptions,
Dutt, Nalinaksha. The Indian Historical
Quarterly 7:3 1931.09 pp.633653
"..Tibetan tradition which says that
Nagarjuna was born of a brahmin family of
Vidarbha."
7. ^ Geri Hockfield Malandra, Unfolding A
Mandala: The Buddhist Cave Temples at
Ellora, SUNY Press, 1993, p. 17
8. ^ Shhei Ichimura, Buddhist Critical
Spirituality: Praj and nyat, Motilal
Banarsidass Publishers (2001), p. 67
9. ^ Bkra-is-rnam-rgyal (Dwags-po Pa-
chen), Takpo Tashi Namgyal, Mahamudra:
The Quintessence of Mind and Meditation,
https://en.wikipedia.org/wiki/Nagarjuna[10/25/2015 10:41:10 PM]
17. ^ Siderits, Mark. Nagarjuna as anti-realist,
Journal of Indian Philosophy December
1988, Volume 16, Issue 4, pp 311-325.
18. ^ Garfield, Jay. Empty Words: Buddhist
Philosophy and Cross-cultural
Interpretation, pp. 91.
19. ^ a b Siderits, Mark, On the Soteriological
Significance of Emptiness, Contemporary
Buddhism, Vol. 4, No. 1, 2003.
20. ^ Garfield, J. L. (2002). Empty words, pp.
3839
Ngrjuna: The Philosophy of the Middle
Way. State University of New York
Press.
Kaccayanagotta Sutta: To Kaccayana Gotta
(on Right View)
23. ^ A.K. Warder, A Course in Indian
Philosophy. Motilal Banarsidass Publ.,
1998, pages 5556
24. ^ For the full text of both versions with
analysis see pages 192195 of Choong
Mun-keat, The Fundamental Teachings of
Early Buddhism: A comparative study
basted on the Sutranga portion of the Pali
Samyutta-Nikaya and the Chinese
Samyuktagama; Harrassowitz Verlag,
Weisbaden, 2000.
25. ^ David Kalupahana , Nagarjuna: The
Philosophy of the Middle Way. SUNY
Nagarjuna - Wikipedia, the free encyclopedia

Motilal Banarsidass Publishers (1993), p. Press, 1986, page 232.

443
10. ^ a b Hirakawa, Akira. Groner, Paul. A
History of Indian Buddhism: From
kyamuni to Early Mahyna. 2007. p.
242
11. ^ Lindtner, C. (1982). Nagarjuniana: studies
in the writings and philosophy of
Ngrjuna, Copenhagen: Akademisk forlag,
page 11
12. ^ Christian Lindtner, Master of Wisdom.
Dharma Publishing 1997, page 324.
13. ^ David Kalupahana,
Mulamadhyamakakarika of Nagarjuna: The
Philosophy of the Middle Way. Motilal
Banarsidass, 2005, pages 2,5.
14. ^ Siderits, Mark; Katsura, Shoryu
(2013). Nagarjuna's Middle Way:
Mulamadhyamakakarika (Classics of
Indian Buddhism). Wisdom
Publications. p.175-176.
ISBN1614290504.
15. ^ Dumoulin, Heinrich (1998) Zen
Buddhism: a history, India and China,
Macmillan Publishing, 43
16. ^ Westerhoff, Jan. Nagarjuna's
Madhyamaka: A Philosophical
Introduction.
26. ^ David Kalupahana , Causality: The
Central Philosophy of Buddhism. The
University Press of Hawaii, 1975, pages
9697. In the Nikayas the quote is found at
SN 2.150.
27. ^ Frank John Ninivaggi Ayurveda: A
Comprehensive Guide to Traditional Indian
Medicine for the West, page 23.
(Praeger/Greenwood Press, 2008). ISBN
978-0-313-34837-2.
28. ^ Gareld & Priest, Ngrjuna and the
Limits of Thought, 2002
29. ^ Nagao, Gadjin (1991). Madhyamika
and Yogacara: A Study of Mahayana
Philosophies. State University of New
York Press. p.173.
ISBN9780791401873.
30. ^ Hayes, Richard P. Nagarjuna: Master of
Paradox, Mystic or Perpetrator of
Fallacies?, 2003
31. ^ See Garfield and Priest 2003, Westerhoff
2009, and Jones 2014.
32. ^ See SN 12.15 Kaccayanagotta Sutta: To
Kaccayana Gotta (on Right View)
33. ^ Kalupahana 1994 , p.161.
34. ^ a b Kalupahana 1992 , p.120.

Bibliography [ edit ]

Garfield, Jay L. (1995), The Fundamental Wisdom of the Middle Way. Oxford: Oxford
University Press.
Garfield, Jay L. and Graham Priest (2003), Ngrjuna and the Limits of Thought, Philosophy
East and West 53 (January 2003): 1-21.
Jones, Richard H. (2014), Nagarjuna: Buddhism's Most Important Philosopher, 2nd ed. New
York: Jackson Square Books.
Kalupahana, David J. (1986), The Philosophy of the Middle Way. Albany: SUNY Press.
Kalupahana, David J. (1992), The Principles of Buddhist Psychology, Delhi: ri Satguru
Publications
Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal
Banarsidass Publishers Private Limited
Lamotte, E., Le Traite de la Grande Vertu de Sagesse , Vol I (1944), Vol II (1949), Vol III
(1970), Vol IV (1976), Institut Orientaliste: Louvain-la-Neuve.
Mabbett, Ian, (1998, The problem of the historical Nagarjuna revisited, Journal of the
American Oriental Society, 118(3): 332346.

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Murti, T. R. V. (1955), The Central Philosophy of Buddhism . George Allen and Unwin,
London. 2nd edition: 1960.
Murty, K. Satchidananda (1971), Nagarjuna . National Book Trust, New Delhi. 2nd edition:
1978.
Ramanan, K. Venkata (1966), Ngrjuna's Philosophy. Charles E. Tuttle, Vermont and Tokyo.
Reprint: Motilal Banarsidass, Delhi. 1978. (This book gives an excellent and detailed
examination of the range and subtleties of Nagarjuna's philosophy.)
Ruegg, D. Seyfort (1981), The literature of the Madhyamaka school of philosophy in India (A
History of Indian literature), Harrassowitz, ISBN 978-3-447-02204-0 .
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