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Jay L. Garfield explains his motivation for retranslation, emphasizing that every translation embodies interpretive choices and distances between original text and rendition. 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the\n\nMiddle  \nWay  \n# Nagarjuna's\n\nMulamadhyamakakarikā  \nTRANSLATION AND COMMENTARY BYJAY L.GARFIELD  \nNew YorkOxfordOXFORD UNIVERSITY PRESS  \nOxford University Press  \nOxford New YorkAthens Auckland BangkokCalcutta Cape Town Dar es Salaam DelhiFlorence Hong Kong Istanbu KarachiKuala Lumpur Madras Madrid MelbourneMexico City Nairobi Paris SingaporeTaipei Tokyo Torontoand associated companies inBerlin Ibadan  \nCopyright ◎1995 by Jay L.Garfield  \nPublshed by Oxford University Press,Inc.198 Madison Avenue,New York,New York 10016  \nOxford is a registered trademark of Oxford University Press,Inc.  \nAll rights reserved.No part of this publication may be reproduced,stored in a retrieval system,or transmitted,in any form or by any means,electronic,mechanical,photocopying,recording or otherwise,without the prior permission of Oxford University Press.  \nLibrary of Congress Cataloging-in-Publication DataNagārjuna,2nd cent.  \n[Madhyamakakarikā.English &Sanskrit]The fundamental wisdom of the middle way:Nagārjuna's Mulamadhyamakakārikā/Translation and commentary byJay L.Garfield.p.cm.  \nISBN0-19-509336-4(pbk.);ISBN 0-19-510317-3(cloth)  \n1.Madhyamika(Buddhism)—Early works to 1800.  \nI.Garfield,Jay L.,1955一.BQ2792.E5G371995294.3'85—dc2095-1051  \nI dedicate this work,with profound gratitudeand respect,  \nto the Most Ven.Professor Samdhong Rinpoche:scholar,educator,statesman,public servantand shining exemplar of monastic life.  \n# Preface\n\nThis is a translation of the Tibetan text of Mulamadhyamakakā-rika.It is perhaps an odd idea to translate a Tibetan translation ofa Sanskrit text and to retranslate a text of which there are fourextant English versions.My reasons for doing so are these:First,Iam not satisfied with any of the other English versions.Everytranslation,this one included,of any text embodies an interpreta-tion,and my interpretation differs in various respects from those ofmy predecessors in this endeavor.This is to be expected.As Tuck(1990)has correctly observed,Nagārjuna,like any philosopherfrom a distant cultural context,is always read against an interpre-tive backdrop provided by the philosophical presuppositions of theinterpreter,and by previous readings of Nagarjuna.So I claim nospecial privileged position vis à vis Streng(1967),Inada(1970),Sprung(1979),or Kalupahana(1986)—only a different position,one that I hope will prove useful in bringing Mulamadhyama-kakarika into contemporary philosophical discourse.I,like anytranslator/interpreter must acknowledge that there is simply nofact of the matter about the correct rendering of any important andgenuinely interesting text.Interpretations,and with them,transla-tions,will continue to evolve as our understanding of the textevolves and as our interpretive horizon changes.Matters are evenmore complex and indeterminate when the translation crosses cen-turies,traditions and languages,and sets of philosophical assump-tions that are quite distant from one another,as is the case in thepresent project.So each of the available versions of the text em-bodies a reading.Inada reads Nagarjuna from the standpoint of  \nPreface  \nthe Zen tradition,and his translation reflects that reading;Kalu-pahana reads Nagarjuna as a Theravada commentator on theKaccayanagotta-sutra,and his translation reflects that reading,aswell as his view about the affinities between James's pragmatismand Theravada Buddhism.Sprung adopts Murti's Kantian interpre-tation of Madhyamika,and his translation refilects that interpreta-tion.Streng reads the text as primarily concerned with religiousphenomenology.There is no translation of this text into English,and no commentary on it,that specifically reflects an Indo-TibetanPrasangika-Madhyamika interpretation.Inasmuch as this is myown preferred way to read Nagārjuna,and the reading dominantin Tibetan and highly influe","cbCair6BpDnrATAM","https://ap.wps.com/l/cbCair6BpDnrATAM","pdf",11129044,394,"English","# Preface\n## Translation as Interpretation\n## Purpose and Intended Audience","[{\"question\":\"What is the book’s intended purpose according to the preface?\",\"answer\":\"The preface states it is meant as a presentation of a philosophical text for philosophers rather than as a critical scholarly edition for Buddhologists, helping readers enter Nagarjuna’s philosophy and study the work.\"}]","The Fundamental Wisdom of the Middle Way - Nagarjuna's Mulamadhyamakakarikā - Translation and Commentary | PDF",1790893525,993]