Hyperousiology of N¯ag¯arjunian Philosophy

Abstract

N¯ag¯arjuna (ca. 150-250 CE) was a Buddhist philosopher and the founder of the M¯adhyamaka school of Mah¯ay¯ana Buddhism. His philosophy is based on the Buddhist theory of ‘dependent origination’ (pratitya-samutpada) and its stance is that whatever exists, exists as being dependent on its causes and conditions. N¯ag¯arjuna in his doctrine, negates all positive claims. The main research problem addressed in this study is whether N¯ag¯arjunian negation establishes hyperousious. The research methodology employed in this paper is Hermeneutics. Particularly, Gadarmerian Hermeneutics is used in this study, and reading in an open and inclusive character is protected. The understanding is taken as historical and a fusion of past and present horizons. When reading the ´S¯unyat¯a philosophy of N¯ag¯arjuna, the notions of tradition and prejudice have also been considered in a Gadarmerian sense. Negating propositional, linguistic or logical claims on the ultimate reality, Nirv¯a¯na, the Absolute, Paramartha, the Supreme reality, N¯ag¯arjuna says in the Mula-Madhyamika-karika in Atma Pariksha that independently realized peaceful, un-obsessed Nirv¯a¯na is Aparapratyayam: the experience which cannot be imparted to any one by another. It has to be realized by everyone for themselves. It is shantam; it is an attitude unaffected by the empirical mind. N¯ag¯arjuna reaches this teleological stance of Nirv¯a¯na through ultimate negation (sarva drishti prahanaya yah saddharmam adeshayet). When analyzing claims in N¯ag¯arjuna’s Nirv¯a¯na, it is something ultimately negated and cannot be hypostasized, but it is affirmed as hyperousious. The conclusion is that N¯ag¯arjuna’s philosophy is an attempt at establishing a “superessentiality”. This can also be identified as causa sui within the horizon of beings and remain as a ‘beyond’ being, a nonbeing (non-thing).