"Nothing!" retorted the Samanaer; "what sort of a thing is that, pray?"
Nâgârg'una saw by this answer the man must be of a philosophical turn of mind, and was thus induced to break his rule, which forbid him intercourse with Buddhists, and let him in that he might have more discourse with him. The Samanaer by degrees fascinated his mind with the whole Buddhist doctrine, and ultimately told him that Buddha had left a prophecy, saying, that long years after he had departed this life there should arise a great teacher out of Southern India, who by the wisdom of his teaching should renew the face of the earth; that this prophecy he was destined to accomplish. Nâgârg'una believed his words, and subsequently fulfilled them.
His peculiar school received the name of Mâdhjamika, because of three prevailing interpretations of the earlier Buddhist teaching he chose the one which steered its course midway (madhjana) between two extremes, one of which held that the Buddhist nirvâna, implied the return and absorption of the soul at death into the creative essence whence it had emanated; and the other, its total annihilation.
He left his ideas to posterity in a treatise, bearing the name of Kârikâ, denoting an exposition of a theory in verse[1]. Some idea of its intricacy may be formed from the fact that the shortest edition of it contains eight thousand sections; while the most complete has a hundred thousand. His teaching was followed up by two chief disciples, Ârjadeva, a Cingalese, and Buddhapâlita, and still holds sway in the higher schools of Tibet, which accounts for the homage of the editor of these Mongolian tales. He is honoured almost everywhere where Buddhism is honoured; near Gajâ is a kaitja, or rock-cut temple, called Nâgârgunî, probably commemorating some visit of his to the shrine of Shâkjamuni.
3.↑ The whole of Buddhist literature is spoken of by its followers as contained in three "vessels," or "baskets"—tripîtaka (Wassiljew, p. 118, quoted by Jülg); in Tibetian called samatog (Köppen, Die Lamaische Hierarchie, p. 57).
4.↑ Madhjamika. See above. Note 2.
5.↑ Paramârtha (true, exact, perfect understanding), and sanvrti (imperfect, dubious understanding), were party words, arising out of the philosophical disputes of the Madhjamika and Jogâtschârja schools. Wassiljew, pp. 321–367.
- ↑ Burnouf, Introduction à l'Histoire du Buddhisme, ii. 359.
