A History of Indian Philosophy, Vol. 1 by Surendranath Dasgupta (best e reader for manga .TXT) 📖

and the condition of defilement, their products, and the mental disturbances are all annihilated, it is said that we attain Nirvâ@na and that various spontaneous displays of activity are accomplished." The Nirvâ@na of the tathatâ philosophy is not nothingness, but tathatâ (suchness or thatness) in its purity unassociated with any kind of disturbance which produces all the diversity of experience.

To the question that if all beings are uniformly in possession of suchness and are therefore equally perfumed by it, how is it that there are some who do not believe in it, while others do, As'vagho@sa's reply is that though all beings are uniformly in possession of suchness, the intensity of ignorance and the principle of individuation, that work from all eternity, vary in such manifold grades as to outnumber the sands of the Ganges, and hence the difference. There is an inherent perfuming principle in one's own being which, embraced and protected by the love (maitrî) and compassion (karu@nâ) of all Buddhas and Bodhisattvas, is caused to loathe the misery of birth and death, to believe in nirvâ@na, to cultivate the root of merit (kus'alamûla), to habituate oneself to it and to bring it to maturity. In consequence of this, one is enabled to see all Buddhas and Bodhisattvas and, receiving instructions from them, is benefited, gladdened and induced to practise good deeds, etc., till one can attain to Buddhahood and enter into Nirvâ@na. This implies that all beings have such perfuming power in them that they may be affected by the good wishes of the Buddhas and Bodhisattvas for leading them to the path of virtue, and thus it is that sometimes hearing the Bodhisattvas and sometimes seeing them, "all beings thereby acquire (spiritual) benefits (hitatâ)" and "entering into the samâdhi of purity, they

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[Footnote 1: Technical name for a very vast period of time.]

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destroy hindrances wherever they are met with and obtain all-penetrating insight that enables them to become conscious of the absolute oneness (samatâ) of the universe (sarvaloka) and to see innumerable Buddhas and Bodhisattvas."

There is a difference between the perfuming which is not in unison with suchness, as in the case of s'râvakas (theravâdin monks), pratyekabuddhas and the novice bodhisattvas, who only continue their religious discipline but do not attain to the state of non-particularization in unison with the essence of suchness. But those bodhisattvas whose perfuming is already in unison with suchness attain to the state of non-particularization and allow themselves to be influenced only by the power of the dharma. The incessant perfuming of the defiled dharma (ignorance from all eternity) works on, but when one attains to Buddhahood one at once puts an end to it. The perfuming of the pure dharma (i.e. suchness) however works on to eternity without any interruption. For this suchness or thatness is the effulgence of great wisdom, the universal illumination of the dharmadhâtu (universe), the true and adequate knowledge, the mind pure and clean in its own nature, the eternal, the blessed, the self-regulating and the pure, the tranquil, the inimitable and the free, and this is called the tathâgatagarbha or the dharmakâya. It may be objected that since thatness or suchness has been described as being without characteristics, it is now a contradiction to speak of it as embracing all merits, but it is held, that in spite of its embracing all merits, it is free in its nature from all forms of distinction, because all objects in the world are of one and the same taste; and being of one reality they have nothing to do with the modes of particularization or of dualistic character. "Though all things in their (metaphysical) origin come from the soul alone and in truth are free from particularization, yet on account of non-enlightenment there originates a subjective mind (âlayavijñâna) that becomes conscious of an external world." This is called ignorance or avidyâ. Nevertheless the pure essence of the mind is perfectly pure and there is no awakening of ignorance in it. Hence we assign to suchness this quality, the effulgence of great wisdom. It is called universal illumination, because there is nothing for it to illumine. This perfuming of suchness therefore continues for ever, though the stage of the perfuming of avidyâ comes to an end with the Buddhas when they attain to nirvâ@na. All Buddhas while at

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the stage of discipline feel a deep compassion (mahâkaru@nâ) for all beings, practise all virtues (pâramitâs) and many other meritorious deeds, treat others as their own selves, and wish to work out a universal salvation of mankind in ages to come, through limitless numbers of kalpas, recognize truthfully and adequately the principle of equality (samatâ)among people; and do not cling to the individual existence of a sentient being. This is what is meant by the activity of tathatâ. The main idea of this tathatâ philosophy seems to be this, that this transcendent "thatness" is at once the quintessence of all thought and activity; as avidyâ veils it or perfumes it, the world-appearance springs forth, but as the pure thatness also perfumes the avidyâ there is a striving for the good as well. As the stage of avidyâ is passed its luminous character shines forth, for it is the ultimate truth which only illusorily appeared as the many of the world.

This doctrine seems to be more in agreement with the view of an absolute unchangeable reality as the ultimate truth than that of the nihilistic idealism of La@nkâvatâra. Considering the fact that As'vagho@sa was a learned Brahmin scholar in his early life, it is easy to guess that there was much Upani@sad influence in this interpretation of Buddhism, which compares so favourably with the Vedânta as interpreted by S'a@nkara. The La@nkâvatâra admitted a reality only as a make-believe to attract the Tairthikas (heretics) who had a prejudice in favour of an unchangeable self (âtman). But As'vagho@sa plainly admitted an unspeakable reality as the ultimate truth. Nâgârjuna's Mâdhyamika doctrines which eclipsed the profound philosophy of As'vagho@sa seem to be more faithful to the traditional Buddhist creed and to the Vijñânavâda creed of Buddhism as explained in the La@nkâvatâra [Footnote ref 1].

The Mâdhyamika or the S'ûntavâda school.—Nihilism.

Candrakîrtti, the commentator of Nâgârjuna's verses known as "Mâdhyamika kârikâ," in explaining the doctrine of dependent origination (pratîtyasamutpâda) as described by Nâgârjuna starts with two interpretations of the word. According to one the word pratîtyasamutpâda means the origination (utpâda) of the nonexistent (abhâva) depending on (pratîtya) reasons and causes

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[Footnote 1: As I have no access to the Chinese translation of
As'vagho@sa's S'raddhotpâda S'âstra, I had to depend entirely on
Suzuki's expressions as they appear in his translation.]

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(hetupratyaya). According to the other interpretation pratîtya means each and every destructible individual and pratîtyasamutpâda means the origination of each and every destructible individual. But he disapproves of both these meanings. The second meaning does not suit the context in which the Pâli Scriptures generally speak of pratîtyasamutpâda (e.g. cak@su@h pratîtya rûpâni ca utpadyante cak@survijñânam) for it does not mean the origination of each and every destructible individual, but the originating of specific individual phenomena (e.g. perception of form by the operation in connection with the eye) depending upon certain specific conditions.

The first meaning also is equally unsuitable. Thus for example if we take the case of any origination, e.g. that of the visual percept, we see that there cannot be any contact between visual knowledge and physical sense, the eye, and so it would not be intelligible that the former should depend upon the latter. If we interpret the maxim of pratîtyasamutpâda as this happening that happens, that would not explain any specific origination. All origination is false, for a thing can neither originate by itself nor by others, nor by a co-operation of both nor without any reason. For if a thing exists already it cannot originate again by itself. To suppose that it is originated by others would also mean that the origination was of a thing already existing. If again without any further qualification it is said that depending on one the other comes into being, then depending on anything any other thing could come into being—from light we could have darkness! Since a thing could not originate from itself or by others, it could not also be originated by a combination of both of them together. A thing also could not originate without any cause, for then all things could come into being at all times. It is therefore to be acknowledged that wherever the Buddha spoke of this so-called dependent origination (pratîtyasamutpâda) it was referred to as illusory manifestations appearing to intellects and senses stricken with ignorance. This dependent origination is not thus a real law, but only an appearance due to ignorance (avidyâ). The only thing which is not lost (amo@sadharma) is nirvâ@na; but all other forms of knowledge and phenomena (sa@mskâra) are false and are lost with their appearances (sarvasa@mskârâs'ca m@r@sâmo@sadharmâ@na@h).

It is sometimes objected to this doctrine that if all appearances

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are false, then they do not exist at all. There are then no good or bad works and no cycle of existence, and if such is the case, then it may be argued that no philosophical discussion should be attempted. But the reply to such an objection is that the nihilistic doctrine is engaged in destroying the misplaced confidence of the people that things are true. Those who are really wise do not find anything either false or true, for to them clearly they do not exist at all and they do not trouble themselves with the question of their truth or falsehood. For him who knows thus there are neither works nor cycles of births (sa@msâra) and also he does not trouble himself about the existence or non-existence of any of the appearances. Thus it is said in the Ratnakû@tasûtra that howsoever carefully one may search one cannot discover consciousness (citta); what cannot be perceived cannot be said to exist, and what does not exist is neither past, nor future, nor present, and as such it cannot be said to have any nature at all; and that which has no nature is subject neither to origination nor to extinction. He who through his false knowledge (viparyyâsa) does not comprehend the falsehood of all appearances, but thinks them to be real, works and suffers the cycles of rebirth (sa@msâra). Like all illusions, though false these appearances can produce all the harm of rebirth and sorrow.

It may again be objected that if there is nothing true according to the nihilists (s'ûnyavâdins), then their statement that there is no origination or extinction is also not true. Candrakirtti in replying to this says that with s'ûnyavâdins the truth is absolute silence. When the S'ûnyavâdin sages argue, they only accept for the moment what other people regard as reasons, and deal with them in their own manner to help them to come to a right comprehension of all appearances. It is of no use to say, in spite of all arguments tending to show the falsehood of all appearances, that they are testified by our experience, for the whole thing that we call "our experience" is but false illusion inasmuch as these phenomena have no true essence.

When the doctrine of pratîtyasamutpâda is described as "this being that is," what is really meant is that things can only be indicated as mere appearances one after another, for they have no essence or true nature. Nihilism (s'ûnyavâda) also means just this. The true meaning of pratîtyasamutpâda or s'ûnyavâda is this, that there is no truth, no essence in all phenomena that

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appear [Footnote ref 1]. As the phenomena have no essence they are neither produced nor destroyed; they really neither come nor go. They are merely the appearance of maya or illusion. The void (s'ûnya) does not mean pure negation, for that is relative to some kind of position. It simply means that none of the appearances have any intrinsic nature of their own (ni@hsvabhâvatvam).

The Madhyamaka or S'ûnya system does not hold that anything has any essence or nature (svabhâva) of its own; even heat cannot be said to be the essence of fire; for both the heat and the fire are the result of the combination of many conditions, and what depends on many conditions cannot be said to be the nature or essence of the thing. That alone may be said to be the true essence or nature of anything which does not depend on anything else, and since no such essence or nature can be pointed out which stands independently by itself we cannot say that it exists. If a thing has no essence or existence of its own, we cannot affirm the essence of other things to it (parabhâva). If we cannot affirm anything of anything as positive, we cannot consequently assert anything of anything as negative. If anyone first believes in things positive and afterwards discovers that they are not so, he no doubt thus takes his stand on a negation (abhâva), but in reality since we cannot speak of anything positive, we