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By Friðjónsson, Jón

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The legend which credits him with having brought the Satasiihasrika from the abode of the Nagas means that he was the founder of a new and important phase in Buddhism. All our accounts agree in connecting his abode with Dhanyaka~aka or Sriparvata in the South. and of his personal friendship with the King Satavahana (Andhra) for whom he wrote the Suhrllekha. Tradition places him four hundred years after the parinirval}a of the Lord. D. (Buddhism. pp. 87-88). 1 I) 'isri ar- 11 \. 5 Lamotte has recently re-examined the dating of Nagarjuna in his Vimalak'irti (pp.

Those who do not know the distinction between these two truths do not know the deep reality in the Buddha's teaching. --".. ~ . ~-. ,,-, ------ '''--'-''''--, 1 ~ l --r f Early Indian Madhyamika t t 49Z-94). t 78. 14) (Prasannapadii, p. 500). f Worldly, conventional, or expressional truth means and verbal thought. The absolute truth is said to be inexpressible and inconceivable. Yet realization of this fact depends on comprehension of expressional truth. All the doctrines taught by the Buddhas are compatible with emptiness; emptiness characterizes every term in the system of expressional truths.

396). We have already stated above (Traite I. p. ) that the Mpps departs on certain points from the doctrines of the Madh. karika (TraUe II, 734. l). Demieville says: It is towards this region of the North-West that everything orients the Ta-chih­ tu-hm. it is with it that it "manifests a close acquaintance" (p. 706. ). rjuna has its ties and where it has left. as M. Lamotte has shown in the preface of his translation (t. I. pp. xii-xiii) traces in the archeology and epigraphy of the Andhra country (review of Traite.

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A Course in Modern Icelandic by Friðjónsson, Jón

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