Abstract:
Mādyamaka philosophy originated around the 2nd Century A.D. and became a more philosophical Buddhist School with Mūlamadymakakārika by Nāgārjunapāda. The author proved in Kārikā that, every phenomenon is impermanent in the world and empty by fractionating the soul theory and using the theory of causality, which is the same as in early Buddhism, to make an objective proof. According to the ideology of Nāgārjunapāda, everything that occurred under the theory of causality is non-self. Therefore, there is emptiness. However, no unanimity among recent scholars regarding the concept of emptiness was proved in Mūlamadymakakārika. A.K. Warder has questioned that “Was Nāgārjunapāda a Mahayanist?” by pointing out that there were no sufficient facts in Kārikā to identify Nāgārjunapāda as a Mahayanist. In contrast to the above, Chris Linder pointed out that he was a Mahayanist as there are thirteen books composed by Nāgārjunapāda and teachings of Bōdhichitta-Vivarana and Bōdhisambhāraka were included. Furthermore, the author addressed Theravadas by composing Kārikā. In addition to scholars’ ideologies, the teachings on emptiness included in sutras such as Mogharaja and Suññata during Buddha’s lifetime showed that the concept of emptiness included in Mūlamadymakakārika is not a new counter-theory to early Buddhism. Buddha has demonstrated that the world should be seen with emptiness in order to eradicate selfview. Similarly, Nāgārjunapāda mentioned the middle path, causality and emptiness for eradication of self-view in Kārikā. Accordingly, it is implied that the author has included the teachings of early Buddhism to eradicate self-view, and the other significant fact is Kaccānagotta Sutta of Sanyutta-Nikaya was also included. It is problematic that although Kārikā is a masterpiece that proves Mahayana attitudes, it is included with Theravada Sutras also. Shaswatha (Eternalism)) and Uchcheda (Nihilism) views were rejected in Kaccānagotta Sutta, and the objective of Kārikā is also eradication of views. Therefore, that may be the reason for including sutras of early Buddhism. Accordingly, there is an academic issue in this regard. Whether Kārikā include seeds of early Buddhism is used as a research problem here, and it is expected to research the extent of early Buddhism included in Kārikā using primary and secondary sources under qualitative research methodology.
