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 full diversity of Indian philosophy. This quantity is a examine of the Madhyamika philosophy in all its vital facets and is split into 3 parts:
Historical: this strains the starting place and improvement of the Madhyamika philosophy.
The moment half concentrates on an entire and demanding exposition of the Madhyamika philosophy, the constitution of its dialectic, its belief of absolutely the and its ethics and religion.
The final a part of the booklet compares the Madhyamika with the various famous dialectical platforms of the West (Kant, Hegel and Bradley) and undertakes a brief research of the several absolutisms (Madhyamika, Vijnanavada and the Vedanta).
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Extra info for Central Philosophy of Buddhism: A Study of Madhyamika System
It is also suggested that Buddha was a practical man; he rigorously eschewed all theoretical considerations as vain; as not conducive to the spiritual life. Support is apparently lent to this by Buddha's rebuke of Maliinkyaputta and Vaccha Gotta. 1 It is concluded that Buddha inculcated a way of life, but did not care to enunciate a view of reality. He addressed himself exclusively to ethics and left metaphysics severely alone. Votaries of this contention might further say that it was left to the scholastic phase of Buddhism to spin metaphysical theories and distort the teachings of the Master.
No Indian philosophical system is merely speculative. Each is a darsana, an insight into the real which is at once a path of perfection and cessation of pain. Buddha of the Nikayas appears to be well-acquainted with all the philosophical systems and trends of thought current before and during his time. He rejects them because they are at variance with the path of perfection elaborated by him. Does this not mean that Buddha is alive to the fact that a way of life implies a metaphysic? The practice of virtues and concentration of mind are not ends in themselves.
If there is one lesson more than any other which the history of philosophy and religion teaches us, it is this: that differences of outlook are inherent and cannot be ruled out. There will always be advocates and votaries of particular systems. It would be nearer the truth to admit that there are some basic types of philosophy and religion; and some persons evince spiritual affinity to a particular type rather than to others. The refusal to accept this verdict of history is nothing short of intellectual myopia; it savours of intolerance.