AN ANNOTATED TRANSLATION

OF THE CHUNG-LUN,

with

Ngrjuna's

Middle

Stanzas,

a basic

text

of

Chinese

Buddhism

Brian

Christopher

Bocking

Submitted Doctor of

in fulfilment Philosophy

of

the

requirements

for

the

degree

of

The University Studies, August

of Leeds, 1984

Department

of

Theology

and

Religious

Abstract

Brian

Christopher

Bocking

'AN

ANNOTATED TRANSLATION

OF THE CHUNG-LUN with

Ngrjuna's

Middle

Stanzas,

a basic

text

of

Chinese

Buddhism

(2 vols.

Ph. d.,

August

1984

The thesis translation (Middle

comprises into

a critical of the

introduction Chinese

and complete text of 'Chung-lun' a Stanzas)

English T. 1564,

Buddhist translation

Treatise),

Kumrajiva's

commentary
by Vimalksa of

on Ngrjuna's
(or Pingala),

mlamadhyamakakarik
dated chapters 409AD. The

(Middle
translation to the

consists

twenty-seven

corresponding

divisions

of

the

krik.

The notes in

to the

the

translation as well

discuss

ideas, issues

arguments and points

and allusions of translation.

Treatise

as textual

Acknowledgements thanks to all the people who have helped I wish to record my and in the preparation me at various points of this work, encouraged in particular for bibliographical Prof. Kawasaki Shinjo advice, for invaluable Saigusa Prof. Mitsuyoshi advice. and criticism of the Dr Nicholas section on the authorship of the Chung-Jun,
for Teele expert Sigrid Best and Peter Valentine, Japanese, passages of intractable for from German, translations Jim Bowes for and Alison providing generously in which (the Treatise rooms without me with views would approve) from the to complete the thesis, Shimazono Susumu and graduates Institute of Philosophy at Tsukuba me in numberless who helped 1982, Greig, Helen McGregor and Norma ways during and Linda in its the manuscript Walker To who typed various stages. in Chinese interest Pye who first Michael awakened my slumbering helped has unfailingly Lancaster Buddhism and at and who debt I owe a great of thanks. me in my studies encouraged to thank Shelagh, I want Finally, me who has been with my wife is dedicated. translation the way, to whom this and all with Flood help Marda Rosa

Stirling,

August

1984

Brian

Bocking

Volume

I:

Introduction, Chinese Text,

Notes

to

the

translation,

Bibliography

Volume

II:

Seng-jui's The Middle

Preface Treatise: Translation

Volume

I.

Contents

page

1.
1.1 1.2

Introduction
The The Chung-lun Text (Middle Treatise) 1 2

1.3
1.4

The Authenticity
Previous Translations

of

the
of

Middle
the

Treatise
Treatise

3
$

2.

The Problem
Treatise

of

the

Authorship

of

the

Middle
/Z

2.1 2.2 2.3 2.4 2.5

2.6

Traditional Pingalakkha Review Vimalaksa The Meaning

Implications

Attribution and Vimalaksa the the of Evidence Vinaya-Master Ch'ing-mu

to

Pingala

C2

of

i7 2-0 2-1
`

3.1 3.2

The

Middle

Treatise of

and

the of

Prasannapada the Middle

27

Comparison

One Chapter

Treatise

and the

Prasannapada

4.1

The Middle Tradition

Treatise

in

the

Sino-Korean-Japanese 60

4.2

The Middle

Treatise

in

Studies

of

Madhyamika

70

5. 5.1
5.2

Madhyamika Levels
Basic

71 Madhyamik a in
in the

of

the

Treatise

71
73

Madhyamika

Treatise

5.3

Madhyamika

and the

Buddha's

Teaching

5.4 5.5 5.6

Causality The What True it Character is to be of Things

79 9 q5,

a Buddha

6. 6.1 6.2

Survey Chapters Chapters

of

Contents 1-5 6-10 [0-0 /IS

6.3
6.4 6.5 6.6

Chapters
Chapters Chapters Conclusion

11-17
18-22 23-27

131
14q 163 R

Appendix:

Chapter

Four

of

the

Akutobhay

10

Notes

to

the

Translation

/11-

Chinese

Text

of

the

Middle

Treatise

2,60

List

of

Abbreviations

3 12

Bibliography

34

1. Introduct

ion

1.1

The Chung-lun

(Middle

Treatise)

The Chung-lun a translation Madhyamakakarik Doctrine' AD), of

or Middle in four the , Indian

Treatise hundred 'Middle

is

a Chinese

text verses

consisting 1 of on the (ca the

of

forty-nine and Stanzas' or

'Verses

Middle

the with

philosopher-monk commentary. of the text,

Ngrjuna This

150 - 250 which in nor

together the or of

a prose part Asian

commentary,

comprises an Indian a title revised, translator the Chinese

major Central

was composed although so far, eminent the or neither but

originally a text it was Asian of issuing

language,

the

original

has been traced by the

probably

extensively,

Central process

and scholar version, the capital

Kumra jlva the of Chung-lun, China

during in

about later

409 AD in Chin dynasty. 2

Chang-an,

under

the

Notes 1.

to

section

1.1 the repeated opening verses from ryadeva at 27/24 are

forty-six if Four hundred and (lvl, 1v2) and the verse quoted discounted.

2.

for the date of issue of the text The two sources are the to the Chung-lun the end of T'an-ying's preface notes at Preface (CSTCC, T. 2145, p. 77b8) and at the end of Seng-jui's to (CSTCC, p. 78a5) where the date is given the Shih-erh-men-lun 11 (409AD). According to to a note_appended as Hung-shih T' an-yip ng's preface Kumra jiva issued the to the Chung-lun, translatio n at the same time as the Shih-erh-men-lun (T. 1568). The date of 409 is not necessarily but correct, it is the only date we have, and for a number of other

both historical and textual set out in the discussion reasons below, I think it is probably that the authorship of have assumed that However, the other scholars correct. Chung-lun than 409, and that Kumrajiva was published earlier Stanzas from the time of his of the Middle possessed a text in Ch'ang-an. Tsukamoto Zenry, for example, Prof. arrival 'drew upon' believes (Jap. Seng-chao insh, that not iny, for his work ' Pra jiia has no the Chung-lun suru) a version of knowing'. See Robinson, p. 250, n. 14, Tsukamoto, Z. (Ed. ), Jron Kenkyd, M. Saigusa for My thanks are due to Prof. pp. 144-5. to the clarification of this points relating and other of the Treatise. authorship

1.2

The Text

The text in Vol.

used XXX of edition Tripitaka. from could,

as the

the basis Taish the

for

the

present Daizky,

translation which is

is the

T. 1564 standard

Shinsh Chinese

Japanese Korean readings changes

of

canon, text lists

largely

based

on the variant Many stages of the and (at of

The Taisho a number of of

or incorporates of in the the text. early version

Chinese have

versions place the

course, Chinese Tripitaka obvious the

taken but

transmission text most 22c15 is in of the these

of

the

text, shows copying

edited

Taish are

remarkably errors.

few variants, In only one case

-see

note above of In

249 to the the several

translation) in all the spiritual

where

the

stream-winner was the into seemed as variant the

placed

arhant text in cases,

hierarchy) called seriously readings preferred

reliability question. good

versions where Ui

ambiguous or Walleser

as each listed
in

other in

and Hatani, the

readings
reading

Tai sh edition,
text.

I followed,

as a rule,

the

Korean

1.3

The Authenticity

of

the

Middle

Treatise

When the its

Middle

Treatise

is

considered in

from Chinese

the point of

of

view

of

'authenticity' (teaching of the

as a statement of verses emptiness), and the

Ngrjuna's are may be raised

snyavda in respect

several commentary,

questions which

considered

separately.

Firstly, in the

are Middle is would

the

verses

in

the

Middle

Treatise

those

of

Ngrjuna

Stanzas? the translation of reader Treatise these verses accurate? Ndgrjuna's meaning

Secondly, Thirdly, from

a Chinese the is Middle the

understand verses? a reliable

reading

And fourthly, Ngrjuna's

commentary

exposition

of

views?

The answer

to

each

of

these

questions

is

'yes

and no',

as follows:

With

regard

to wrote;

the

first

question, have extant

we do not versions

know which of his

verses

Ngrjuna Stanzas the to in

we only

Middle text is

Chinese, known

Sanskrit text,

and Tibetan. Chinese

The Chinese version

earliest Ngrjuna's that

and the It

may be closest however, and that to some

own words. there are

seems- reasonable, in from the the in Chinese, Sanskrit the

assume of these

some errors

errors

may be corrected there from

or Tibetan which and so of

sources. could on.

Equally, be corrected

may be errors the Chinese in

Sanskrit texts,

and Tibetan the placing

There

are

minor

differences

and numbering

verses Middle

in

the

Chinese, but to the

Sanskrit

and Tibetan of verses

versions in the of

of

the has in

Stanzas,

arrangement

Chinese verses

as much claim the Sanskrit is

'authenticity' versions, or the

as the since

arrangement no-one

and Tibetan the earliest,

knows which

version

most correct.

Regarding verses say, of is

the

second

question, accurate,

the

translation above.

of This

individual is not to nuance

generally that (or

as noted translation

however, the Sanskrit implication.

the

Chinese

transmits and omits like pu k'o wu(is

every every

Central In

Asian)

original, terms

wrong be, are

particular, should), to

te(cannot not), etc., terms.

untenable), not used in

ying(ought,

yu(is), specific

systematically
Early Mdhyamika stanzas

render in India chapter

Sanskrit

Robinson, compares Middle the

and China,

pp. 83-88 in the

Ngrjuna's Treatise of

in

one as preserved a view He states to

and the the

Prasannapad translation.

with

determining that

accuracy

Chinese

It is often than the Sanskrit. explicit more It is clearer. heavily and so on anaphora in such as one finds phrases explanatory supplies sometimes 6 In verses Sanskrit commentaries. the prose paraphrases of Sanskrit 11 the Chinese reflects which are as variants and better those in the extant than, good as, or perhaps The Chinese copes successfully Sanskrit with text. for handling features it possesses a device syntactic ... suffixes. the highly-important abstract-noun The Chinese less relies lexical There are several and for the defects: mistakes, As the meaning of the that misrepresent of renderings a number the The terms yu and wu do duty for all original. bh as well derivatives as for upapadyate, of as and The worst defect yuj, ate, their vidyate, and negatives ... is the handling in the other in this of the and also chapter logical operators yujyate, and prasajyate. - upapadyate, by shah shi h it is usually When the latter rendered occurs, is not so/true) jan (this to indicate thing which fails pu

the exact sense - the ensuing of a logical consequence that is unwelcome to the opponent. The translations of these however, three terms are not consistent, and pu to (is not (is not found, does not exist) got) may render na vidyate as This confusion well as nopapadyate and na yujyate of the ... the modal, existential, the logical and the epistemological prevents from grasping anyone who does not know the Sanskrit the subtler points of the text.

But

Robinson's right

conclusion ideas than to the

is to

that conceive

the

reader wrong

'will ones',,

be more likely and this broad

to miss conclusion

applies

verses

throughout

the Treatise.

On rare wrong.

occasions For

Kumrajl in

va's 1v13,

rendering Kumrajiva (separately

of

the

verses

is

clearly

example.,

apparently and together) by

mistranslates leh-kuang snyat are in

vyasta-samasta (briefly and at

length),

and in

24v18 he translates Both of these In mistakes some the ' One and

(emptiness) fact corrected

by wu (nonexistence). by glosses version For is in

the commentary. different the Sanskrit sees

cases extant

Kumrajiva's Sanskrit. all things its

substantially 24v40 in in

from reads;

example,

who sees its truly the you origin, are', sutras/

as arising

dependence path to its is

suffering

cessation

and the has:

cessation why it of is

as they said in Then

whereas That if

Kumrajlva you perceive

'This

the

dharma

causality/

can perceive

the Buddha. /And cessation version and the

perceive Way.

suffering, On other occasions version of the the

accumulation, Middle original Robinson than in Treatise than asserts Sanskrit

be a more may us in is

reliable the often Sanskrit

has come down to that (this the is

or Tibetan. in Chinese often

meaning clearly

clearer

illustrated

by the

considerable translations said since Chinese reference whole that this

divergence of the clarity very nature often

amongst

the

different karika)

Western-language but it should be

Sanskrit in the of to

and Tibetan Chinese

version

may be illusory, in the the the other verse by as a

by the verses to

the

language,

ambiguities one way or for

have the

be resolved bef ore

commentary

any meaning

can be appreciated.

In

reply

to

the

third

question, meaning

'would from

a Chinese the since

reader Middle in Treatise Chinese the

understand verses? Middle ',

Ngrjuna's this hypothesis are Indeed, never

reading

remains found

untested,

Stanzas

without

an accompanying Buddhist 'Middle are), reader Stanzas' referred would and to hardly An own is which as

commentary. scholarship the 'the 'Middle

traditional

Sino-Japanese between were But (and the still

made no distinction Treatise'. (Jap. Both Chron). the verses in runs

Chung-lun to of

a Chinese the

be able example provided is

understand the difficulty which

without

commentary. on. their

understanding (even in

verses

by 14v5, to

English :

translation,

already

some extent

an interpretation)

because of difference. is difference Difference is not difference. difference Difference without from a cause, If a dharma issues fom its cause. That dharma does not differ

The meaning by reference

of to

'difference' the

can only

be determined

in

this

case

commentary.

Fourthly, exposition is both the

in of less,

answer

to

the

question views? ',

'Is

the

commentary the

a reliable commentary one

Ngrjuna's and more, fails, to It

we may say that exposition.

than in

a reliable the out

On the

hand

commentary

same way as the some of similes of the finer which meanings do not and it of of

verse-translations, the Sanskrit. very well

bring

sometimes perhaps

employs unworthy

work often

and are the

Ngrjuna,

confuses

epistemological of what not writing emptiness. Ngrjuna conveyed the

and ontological On the says. in Middle the It other

frames hand,

reference

when speaking adds ideas for much to that

the commentary and expounds as the reasons of features

emphasises such

are

verses,

Ngrjuna

Stanzas, are in is

and the

purpose

individual of But the its

chapters, commentary particular

and there outlined

many other the that 'survey it

additional

below

of contents'. the whole of in . make no Ngrjuna diverges The sense which he is a

contribution Ngrjung's

places

discussion the vehicle

of Mdhyamika of the Srvakas

Mahayanist This is in

context, sharp to the the most

critical contrast Mahayana. obvious to

of

Nagrjuna's The

verses

which of

reference perhaps from

'Mahayanisation' the

means by which but it is

commentary sword.

Ngrjuna's

own views,

a two-edged in the

commentary in is which not; it

makes Ngrjuna Mahayana

a Mayahanist, in

developed China,

was understood

fifth-century philosophy within

but

it

also

shows Ngrjuna's order to survive

as Mahayanist, Mahayana Buddhism.

which

has to

be in

1.4

Previous

Translations

of

the

Treatise

Although Mdhyamika Western translated, course Treatise by the

the

Treatise its of full

is

mentioned is

in

several less it

bibliographies neglected has been languages of any part in

of

works,

content

more or

studies in

Mdhyamika. and in part,

Nevertheless into Western

and of of the

into into

Japanese. English

The first

translation of Samual

was a rendering

Chapter Beal,

25 (on Nirvina) which appeared after in

missionary Antiquary

and Buddhologist of 18811,

The Indian Burnouf

to Europe

some thirty-seven Candrakirti's

a 1'Histoire

years of

had first
in his

introduced
'Introduction

version

Mdhyamika

du Bouddhisme

Indien'.

Beal's

translation

of

25v1

ran:

things If all are unreal, to remove Then how is it possible From that which does not exist leaves being removed, Something which,

Nirvana?

In

1911

and

1912

Max Walleser

produced

translations

of,

respectively, translations text in

the have

Tibetan remained language.

Akutobhayi the 3 only

and the complete

Chung-lun. version of

These either is preparing

a student

a Western

Walleser's been

German translation found helpful

Shoson,

virtually
an English

unannotated
translation.

and has not

In 1928

in
then

Miyamoto,

at

oxford,

presented
which

a D. Phil.
an

thesis
incomplete

entitled
translation

'A Study
of

of
the

Ngrjuna'

included

Treatise Dictionary English

and

in

an excellent of Chinese

English Buddhist

style. Terms

Soothill, actually

in

his that 'an exists

was

records

translation
is

(of

the

Middle

Treatise)
but the

by Miyamoto
translation

publication

promised'

(p. 111),

apparently Miyamoto's
but appears 4

never

completed, is

and ends mentioned

unknown,

abruptly in Streng's
to

at

20v7. bibliography3

translation
to

be otherwise

even

Buddhist

scholars

in

Japan.

In

the

1930's

two

Japanese

versions

(not

translations)

of

the

Treatise Hakuju the in

were the

produced Kokuyaku Issaikyo, bun

within Daizky 5 using the

the

space

of

a few years

by Ui, Ryotai in

series, the

and by Hatani, known as in with their

Kokuyaku

technique

kaki-kudashi meanings Japanese translation Chinese when (as are

in which

characters

Chinese to form

rearranged which is

and supplemented Buddhist done directly I referred to the the scholars from the

hiragana

sentences however was difficult was often the

can read. the Chinese;

The present where and the

Japanese versions

versions faithfully to

the

case), of

Japanese original,

preserved translations

ambiguities of Miyamoto

I referred

the

or Walleser.

have

tried

to

avoid in

using those

Sanskrit cases

terms where

except,

following terms have

standard

practice,

Sanskrit

become than
has

English

terms, them. 6

or where

the

Chinese of
that

transliterates, present
reflects

rather

translates
emerged

The style
and I think

the
it

translation
Kumrajiva's

naturally

plain partly

form;

if

it the

reads

like

a translation is itself could

this

is

at

least The preserving the rule with a

because is style,

Treatise

a translation. make it I have while followed who is

vocabulary readable that

as consistent and as far reading style of the should the

as I

as possible English be able with

someone

translation to

familiar

Kumrajiva's approximation interpolated, possible, accurate.

reconstitute'an ease. text both I have as little readable as and

original

reasonable the is

distorted with the hope

and supplemented that the result

Notes

to

section

1.4

1.

Beal, S.
Ngrjuna"

'The
in

Chong-tun
The Indian

or

Pranyamla-sstra-tika
Antiquary, Vol. 10,1881,

of
pp. 87-89.

2.

The reference p. 3.

to

Burnouf

is

in

Robinson,

Early

Mdhyamika,

3.

Walleser, 1911.1912.

M. Die

Mittlere

Lehre

Ngrjuna's,

Heidelberg,

4.

Until

1982.

5. 6.

See the In

Bibliography, Sanskrit having I have translations ramit

under

Ui

and Hatani. (i. e. where of the the Chinese Sanskrit to for has a which

translating term

terms only tried in Literature the

technical it with of

meaning

translates), Conze's the Prain

where his

practicable

conform

Materials

a Dictionary

2 The Problem

of

the

Authorship

of

the

Middle

Treatise

2.1

Traditional

Attribution

to

Piigala

Information translation particular

commentaries

about into

the

Treatise is

and its limited. title;

author

prior

to

its has no many

Chinese

The Middle it
Stanzas'

Treatise one of
by

recoverable

Sanskrit

is

only
written

on Ngrjuna's

'Middle

Indian

and Central of the the

Asian

monks after of its

his

death.

1 into

We know something Chinese however from

circumstances

translation contemporary in the

preface

by Kumrajiva"s which 3 In is his preserved preface were the

and disciple

Seng-jui (T. 2145). commentary translation, it.

Ch'u-san-tsang-chi-chi states that the before of faults in

Seng-jui revised

and verses because to

by Kumarajiva text

original

had a number

According

Seng-jui:

The the

(text) Indian

that

we are

now issuing

is

the V

commentary 1"] j (or

by

Brahman

named Pin-chia-lo in *1). Dharma,

The

Pin-lo-chia; 'Blue-eyes' understood

elegant and

see below), (Ch'ing-mu the profound

the

Ch'in

language he believed is not and

Though his

language

apposite.

Dharma-master

(Kumrajiva)

edited

and amended all in it,

the

errors, it

deficiences according

and to the

redundancies

interpreting

stanzas,

so that the

the

principles is not

are

definitive, excellent.

though 4

in

some places

language

entirely

For

later

reference, whether whether (that the is, true both

it of

should

be noted eyes

that are

the blue,

Chinese nor the

does does true and it

not

specify specify Dharma' understood

Ch'ing-mu's 'believes living) (at. the the

Ch'ing-mu is still Dharma'

and understands or whether time of

he 'believed writing depends the

commentary). believe Seng-jui, Ch'ing-mu even

How we translate was, perhaps

preface

upon who we with

and whether known to him.

he was contemporary

In

the

version in

of

Seng-jui's

Preface the of

to

the

Middle of

Treatise this

which

appears reproduced 'blue-eyes'

Taish

Vol. XXX (see of to Vol-2

translation this thesis),

Preface

on pp. ii-iv is is of said

Ch'ing-mu the Here

be the in the of

name by which Ch'in the of language, authorship the has

Pin-chia-lo, or Chinese. of the

commentator, is for the crux

known the

problem

Chung-lun, means

no Sanskrit

reconstruction Since this

syllables not been

pin-chia-lo satisfactorily reconstructed so for (

'Blue-eyes'. resolved, Sanskrit Prof. it is

problem

often of refers This

ignored. pin-chia-lo to the

The traditional has been Chung-lun of Pingala,

reading Nakamura S to

instance << dates the with )"s

as "Pirigala

commentary". back Journal at least of

reading

pin-chia-lo Daisetsu,

as Pingala writing in

1898 when Suzuki Text

the

Buddhist otherwise

Society,

identified

Blue-eyes

"Pingala-netra,

called

Kanadeva

or Candrakirtti".

Five

years

later,

however,

Takakusu whereas said

Junjiro Pingala

pointed

out

that or meant a

Ch'ing-mu

means blue-eyed, 7 In fact,

means tawny, 'Blue-eyes' there believed for

reddish-brown. CandrakTrti, Pingala. In

Takakusu,

otherwise 1937,

known as ryadeva; by which time no-one

was never that the the

seventh-century Chung-lun, so-called different, Teramoto, ryadeva.

Candrakirti

was responsible to show that

fifth-century was eye was to also

Teramoto, on account being

Enga tried of his

Ch'ing-mu The other according squint-eyed,

one blue-eye. Ch'ing-mu, Kanadeva, the

tawny-coloured. name for

was another 8

This

ingenious not

solution already of

would pointed the

have out,

been in the that

preferable introduction pin-chic-lo edition sources order Ch'u

had Max to is of give his only 1911 a

Walleser

German translation conjecture Chinese syllables which

version

Chung-lun, of the all

of tripitaka, of

the

editors and that

1881 Tokyo the oldest the the

the the

the the

transliterated reading

name in in
the

pin-lo-chia, san-tsang-chi-chi

is

also
of

preserved
in

Seng-jui's

Preface

Taisho

tripitaka.

Walleser have based the

is

not

correct for

in the in

saying Korean

that tripitaka

all

the

oldest

sources the Taisho is

pin-lo-chia, has pin-chic-lo Tripitaka have

on which This of about Both the

Seng-jui's 'three

preface. editions' traditions century.

means that Sung, Yan

Korean

and the

and Ming

preserved

different the twelfth

Ch'ing-mu's readings are

name since,

probably,

very

old, is

and unfortunately the 'original'

it one;

is it

not is

possible of course

to

know which that

reading both are

possible

wrong.

2.2

Pingalakkha

and Vimaliksa

The name 'pin-lo-chia' ways; as Pingalakkha Walleser is of

Walleser (a Prakrit pointed in

reconstructed form out the that rather of

in

two possible or as

Pingaliksa), named

Vimalksa. Pingalakkha histories Kumrajiva's join Kumrajiva

no person copious that

encountered

Tibetan

Buddhism, vinaya-master in

and he suggested in Kucha, have

Vimaliksa, Ch'ang-an of traces to the of

who came to been the

406 AD, could revising the Tibetan

author

commentary, which surivive

perhaps in

an earlier Akutobhayi.

commentary, 9

However, preserved Ch'ing-mu in Chinese

Walleser in is the said

thought

that

this

Vimalksa, Kabul,

whose biography whereas Ch'ing-mu

is

Kao-seng-chuan to be an Indian

came from Brahman.

Moreover in

means If

'blue-eyed', Ch'ing-mu

whereas was indeed in 'pure' the

Vimalksa Vimaliksa,

Sanskrit said

means

'pure-eyed'. then Seng-jui

Walleser,

made a mistake 'blue's=l then for

colour-word or, if the

'ch'ing', the author were words of He was for

substituting called 'blue' argument suggests

Pingalakkha, and in that 'tawny'. his brief through

Seng-jui

confused follows of the

Sanskrit this line

Robinson discussion a scribe's

roughly author's the

identity. radical

error,

water

omitted character case

from

the

Vq character have 0-3 been ch'ing ch'ing of ch'ing-mu, 'pure'.

and that In

the this

should

meaning

Ch'ing-mu to 's

would however,

mean Vimalksa this "it Vimalksa is not

(pure-eyes). need not type be of 10 remains; the name

According Kumrajiva: and probably However, why is

Robinson,

vinaya-master, designated both these

for

a rare

some otherwise solutions

unknown

Indian".

for

a residual in the

problem

Vimalksa's of

name transliterated Eminent Monks' by the and not, by pin-lo-chia17 that inconsistencies although appears title strictly in works of j

Kao-seng-chuan,

'Biographies pei-mo-lo-ch'a Middle Robinson Kumarajiva's the term

syllables as in fma are ? not the Preface to the

Treatise, answers

Like rare of in

Walleser,

works, Ch'ing-mu in the

speaking, by Kumarajiva, the Chung-lun.

course, and that The to the in

only only

marginally characters Chung-lun,

colophon appear in

pin-lo-chia

Seng-jui's

Preface biography

and pei-mo-lo-ch'a 11

in Vimalksa's

the

Kao-seng-chuan.

Some definite the debate

pieces so far. Indian pin-lo-ch,

of

information that the

emerge original

from

this

review of the is

of

One is

reading either from

Ch'ing-mu's syllables all the the

may be constructed name ia, to or the from problem have pin-chia-lo. of

The second identity that

that on

solutions

Ch'ing-mu's the

based a

reading

pin-chia-lo

involved or

supposition or

mistake, unknown

- either scribe

by Kumrajiva, has been made, -

by Seng-jui, the only

by some

although

verifiable

alteration when the pin-lo-chia renderings Vimalksa, This the

to editors to of but

the

text of the

seems to Tokyo

have

been of

the

one made in changed

1881

edition Walleser

the

canon

pin-chia-lo. the syllables of

offers

two possible and

pin-lo-chia, these translates

Pingalakkha, into

neither as far

'Blue-eyes'. a fault in

seems about tradition.

as we can go without evidence is

assuming

What other

available?

2.3

Review

of

the

Evidence

Kuinrajiva 401 AD. were valued requested years the 12

arrived According

in

Ch'ang-an to Robinson,

and began "the to

his

translation in which

work works

in

order

translated the texts,

corresponds perhaps 13 409 in

roughly with If the so, the

how highly of delay of

Kumrajiva the of dhyna eight of texts

exception then the

by Seng-jui". 401 to

from Chung-lun to

production

translations a remarkable (Pai-lun,

and the this to rule. the

Shih-erh-men-lun The Hundred

represents Treatise genre in 402,

exception which the

T. 1569) and

belongs

same Mdhyamika was translated and revised in

as the

Chung-lun after also

Shih-erh-men-lun arrival, which

immediately Why not

Kumirajiva's Chung-lun, snyavda? remark remedy in the

404.14

the of

was amore answer that

important is

and systematic from alter

statement Seng-jui's the phrasing,

The usual Preface

inferred one had to

Kumrajiva

various

deficiencies to the

and (re)interpret meaning of the

Ch'ing-mu's stanzas before issuing

commentary

according

it had

as a translation. a copy of the

Most original

scholars version but texts in of fact

have the

assumed Middle is

that Treatise

Kumrajiva text for

when he came to this. are "As mentioned to

Ch'ang-an,

there

no evidence

two M dhyamika in Kumarajiva's

(Chung-lun in "they

and Shih-erh-men-lun) the episode of his as have them in

biography Robinson, that

conversion sufficiently taken his did eight his

Mahayana" precious to

says him (to

are naturally

established (sic) carried Kumrajiva need to that

he would

copies 15

with but it

him

Ch'ang-an), saying

or have that if not

memory, " carry years

goes without in it.

eight

the

Chung-lun

his

memory he would However, it

spend

correcting
did spend

seems unlikely
a text as

Kumrajiva

years

revising

important

to

his

understanding

and exposition with it his first

of

Mahayana version of

as the the

Chung-lun.

He was dissatisfied Treatise Perfection Lamotte Chung-lun, of editing for but of

Hundred

he revised

within

two years. which times deal as all of

The Great has occupied the length of Prof. the

Wisdom Treatise years includes is

(T. 1509) twenty-five a great

forty and it

Kumrajiva's the difficult it in

own work

and revision terminology. took him less

16 as well Kumarajiva than delay five of

Midhyamika years. Lotus 17 It Sutra.

translated months eight does to years not fit

about the

two

translate in

Thus of the

a long Chung-lun

publishing

translation Kumrajiva's the text it

simply Moreover,

in with suggests time that

pace arrived

of late

work. in

the perhaps

evidence only the

Ch'ang-an, in 409.
absence

a short

before
supporting

was published
this view is

Amongst
of

textual
quotations

evidence
from the

the

direct

Chung-lun Chung-lun course of took the

in

any work

produced The Great

in

Ch'ang-an

before of

409,

when the of

appeared. contains

Perfection refer to,

Wisdom Treatise echo, whatever the

many verses but

which

or

contents

Chung-lun,

a comparison before the

shows that work

borrowing into his 406

place 18

was completed More 'Prajna

was translated 1, 7`Q in p

Chinese. AD treatise works relies Treatise a disciple direct does of

significantly, has no knowing'z

Seng-chao

and later and

shows hardly for his

any knowledge of of

of

the

Middle

Treatise, Hundred

understanding Perfection

Mdhyamika

on the

and Great of

Wisdom Treatise.

Seng-chao he received but he

was

Kumarajiva

and we may assume that ideas from

instruction not quote

in Mdhyamika directly from 19 either This Treatise

Kumrajiva, or Chinese that during Chang-an, of

a Sanskrit strongly

version no the and

the

Middle text five or

Treatise: of six to the

suggests

written first lends the

Middle of

was available stay of in

years the

Kumrajiva's evidence Middle

support translation 20

historical the

date a and the

409 AD for Topic

of

both

Treatise

Twelve

Treatise.

If

we suppose, which

as a working Kumrajiva

hypothesis, revised

that

the in

text

of

the

Chung-lun to the text

and issued himself

409 was brought arrived of this in of its there, important

Ch'ang-an otherwise is

some years inexplicable

after

Kumrajiva in

delay late

translation of the

explained. however,

Can the throw

arrival light

text problem

Ch'ang-an, authorship?

any more

on the

2.4

Vimalksa

the

Vinaya-Master

If,

following the

one of author then

Walleser's as Vimalksa, a date his

suggestions, Kumarajiva's for the of

406

we tentatively old of Vinaya-master Vimalksa Middle

would give

identify from

Kucha,

we have

arrival

in

Ch'ang-an,
Stanzas with

(perhaps
his

bringing

copy
of

Ngrjuna's
AD. This

own commentary),

Kumrajiva other work,

between to

two

and three

years,

amongst

the

pressure

of and

substantially into Kabul, the

revise

Vimalksa"s

commentary

complete monk from

the

translation (not in his

Chinese. as Walleser

Vimalksa wrongly Vinaya. it 21

was an Indian supposed) Since whether he him and

Kashmir

he was a specialist Mdhyamika he would was not write

Sarvstivda interest on Ngrjuna's Kumirajiva, separation, converted the

special

may be doubted verses. enough is to

a commentary to

However, bring possible

had a close to that Kucha. to Ch'ang-an

attachment after

close and it

a long those

quite

he was amongst If

to Mahayana or

by Kumrajiva

in

he was amongst sources, certainly it; the

seventy their

so monks who, at a commentary to

according on the as

Chi-tsang's

tried

hand the

verses22 Seng-jui

we would describes

expect work of

result

be exactly

a non-specialist, errors same time present and Seng-jui say exactly of and omissions if Vimalksa, at the time when his which

badly-phrased Kumrajiva Kumrajiva"s the Treatise

and containing had to old repair. teacher, in

various At the

was actually Ch'ang-an to

was issued expect

published what the

preface, namely

we would that

Seng-jui in the

he does, author in

imperfections

writing-style

no way reflect could Seng-jui

on his

understanding despite all

of

Buddhism. the errors

How otherwise and omissions,

know that,

Ch'i ng-mu dh arma'"

"believes IR}' ct JfJt,

and understands

the

profound

2.5

The meaning

of

Ch'ing-mu

There

remains,

however,

the

problem

of of A0

the

meaning

of but

the

name.

Pin-lo-chia means Despite necessary order to 'pure the for

may be a transliteration eyes' various whereas Ch'ing-mu put to Vimalksa

the (spotless)

Vimalksa, means

Vimaliksa

'blue-eyes'. it is eyes' not in

solutions

forward, translate is

however, as 'pure

Ch'ing-mu that

establish
in is the given

Ch'ing-mu.
meaning eyes" of the %

In Vimalksa's
Sanskrit )(9 name But

biography Vimalksa

Kao-seng-chuan as "pure

almost Vimalksa the time

as an afterthought, actually called i as a translation to had blue him "the ). of

the

biographer (ch'ing-yen

adds

that

because ) people (ch'ing-yen been but but a it it at

eyes

blue-eyed 23

Vinaya-master"

lu-shih taken

'Blue-eyes'

has hitherto

a Sanskrit nor Ch'ing-mu ch'ing-mu

Vima1iksa's

name 'pin-lo-chia', even is 1 a proper not in name,

seems not descriptive makes

and

be a translation, nickname. that

in

If

a proper Seng-jui's
are

name,

no difference
0r', 1,57

J-:.

preface,
synonyms for

ch'ing-yen

biography,

'blue-eyes' part of

rather Seng-jai's be read

than

homophones. which . refers

The translation to Ch'ing-mu

of

that

preface as follows

should

therefore

The commentary Brahman Though his

which

is called

now issued in Chinese

is

by the

Indian

Vimalksa, he believes (in 11

'Blue-eyes'. the profound elegant Dharma, and

and understands the commentary)

language ....

was not

precise

In

this

way, to

the the

identity hypothesis

of

Ch'ing-mu either

can be established Seng-jui, or

without

recourse or

that

Kumrajiva, however,

an unknown

scribe is

made a mistake. the inconsistency in Seng-jui's

One problem, between the

remains of

and this

transliteration and its in is the from the

Vimalksa

as pin-lo-chia as pei-mo-lo-ch'a Neither of Kumirajiva, of

preface, biography

rendering

in Vimalksa's these but

Kao-seng-chuan. responsibility Seng-jui, translations of the sources whose

transcriptions both fI seem to

derive of

Erh-ch'in-lu the former

(Catalogue Chin)

made under for

24

and later

provided of
401 in the AD

one the

Hui-chiao's
Seng-jui death (in

sixth-century
was with ? 414), he

compilation
from

Kao-seng-chuan. until Kumrajiva's

Kumarajiva participated

translation authority Seng-jui indeed equation the other

of

the

Middle

Treatise

in

409,

and he became this

an that and

on Sanskrit would this of is not

phonology. be careless in

We may assume from rendering for Sanskrit that

names, the

one very

good reason with

believing is the not

pin-lo-chia Seng-jui's

'blue-eyes' concern with

an error. of the

On

hand,

problem

transcription improvements dealing

Hui-jui) Ch'ang-an

of in

foreign the system

names would whenever

presumably possible.

lead

him to

make of

A new system (alias

in

with
in in

Sanskrit
conjunction 417-418.

words
with This

was developed
the might layman

by Seng-jui
Hsieh for Ling-yun

account

a discrepancy

in

the after

records

left

by Seng-jui, in 436.25

who died

more

than

twenty

years

Kumrajiva,

2.6

Implications

If

Vima1iksa

was the to the

author writer

of of

the the

Chung-lun, commentary hand,

then

Kumrajiva"s of a pupil

relationship to his old

was that

teacher.

On the

other from

we know that writings, vinaya-master in 383,

Kumrajiva whereas in was a It from years We can is Kucha

was an expert Vimaliksa, before teacher probable, Kumrajiva, earlier

only

in Mdhyamika

his

other

though Kumrajiva of the though

he had been was abducted

Kumrajiva's by the

Chinese

vinaya not

and not certain,

a Mdhyamika that

philosopher. Mdhyamika some six 26

he learned to Mahayana travels

attitude

had been who way back

about

converted from his

on the
speculate

in

India.
to

Kumirajiva's

a commentary

written very

by Vimalksa, thorough-going exemplified

Treatise

but

we know already to texts

that

Kumrajiva were not

made -

revisions in his

which of

canonical Perfection

a practice
of Wisdom

treatment
27 If the

the

Great
of

(T. ]. 509).

assessment

Kumrajiva's correct, then

relationship Kumrajiva

to Vimalksa was Vimalaksa's

which pupil

I have

outlined but

is his

in Vinaya,

teacher,

or

at

least

his

equal,

in

snyavda.

It

is

thus in

doubtful

whether

Kumrajiva

would

consider

himself unless an

bound perhaps older

any way to Vimlksa's he thought that traceable arrival from work issuing because but there of his in parts to

commentary of the

on the

stanzas, represented Before been

commentary himself.

tradition,

Ngerjuna

Vimalksa's prevented Mdhyamika Middle write base

Ch'ang-an, a Chinese he did is

Kumrajiva translation not have

may have of

Ngrjuna's of the

major

a manuscript to doubt verses of of his

Stanzas,

no reason given is

ability

to to other

a commentary his commentary. to

own,

the

upon which Kumrajiva's was what he

Enough his

preserved

writings complete. receives that which the is

show that With

understanding to Vimalksa it

Madhyamika (which is

due respect preface

in

the

by Seng-jui), verses

seems highly

probable

Chung-lun almost

comprises the

by Ngrjuna of

and a commentary

wholly

responsibility

Kumrajiva.

Notes

to

section

I.

Chi-tsang's

sources

mention

that

up

to

seventy

commentaries

were

written

on the

stanzas.
n. 27.

Chi-tsang;

Chung-lun-shu,

T. 1824, p. 5a7-8.

Robinson,

2.

The Preface beginning of

is

reproduced II of
also

in this
in

Robinson's thesis.
the at

translation

at

the

volume

3.

T. 2145,

p. 76c14-77a5, and

Fan-i-ming-i-chi, T. XXX, p. 1.

T. 2131,

pp. 1066c-1067a, 4. T. XXX p. 1a26-b7

reproduced

5. 6.

Nakamura, Suzuki,
of the

H. D. T.

Indian 'Notes
Text

Buddhism on the
Society, of the zo.

p. 237 Philosophy'
p. 20 Society, Tokyo 1903, p. 182 1937., pp. 13-18

Mdhyamika
part Royal Chron

in

Journal

Buddhist J.

3,1898, Asiatic muisho,

7. 8.

Takakusu, Teramoto,

Journal Ryj

Enga.

9.
10. 11.

Walleser,
Robinson,

M. Die
pp. 29-30

Mittlere

Lehre,

1911, p. x ff.

Kao-seng-chuan Issaiky,

(hereafter 7,

KSC), Tokyo,

T. 2059, p. 333b-c.

Cf.

Kokuyaku

Shidenbu

1936, p. 41

12.

See the
activities the KSC,

account
in

of

Kumrajiva's
Ch,. 3, and

life

and translation
biography Bagchi, in

Robinson,

Kumrajiva's in

T. 2059,

pp. 330-333,

translated

Le Canon

Bouddhique
Moines 13. 14. Robinson, Robinson,

in

Chine,

T. 1,

and Shih,

Robert,

Biographies

des

Eminents, 76-7 77

pp. 60-84

15.
16.

Robinson,
Robinson, Demieville's

75
34-39. See also of Ramanan, p. 335n6, Lamotte, TGVS. and Rahder and

reviews 76 is

17. 18.

Robinson, This

judgement by

my own; M.

the in

Mmk verses an appendix sstra, p. 142.

in in

the his 1969. the

GPWT are Studiem zum

identified

Saigusa,

Mahprajnpramit 19. Robinson, 123-155,

(upadesa) especially

Tokyo, Cf. also

contents

of

Kumrajiva's see note

20. See note

correspondence 2 to
2 to

with this

Hui-yuan

(Robinson,

89)

and

sec. 1.1
sec. 1.1

of

thesis.

21.

The biography
T. 2059, p. 333b-c

of

Vimalksa

is

in

the

Kao-seng-chuan,

22.
23.

T. 1824, p. 5a6-8.
KSC, T. 2059, p. 333c13-14, 7, p. 41. cf. Kokuyaku Issaiky, Shidenbu

24.

Robinson,

247-8,

n. 4

25.

Robinson,
in TP,

116,

and see also

P. Demieville's
Zrcher,

review

of
and

Siddham

Vol.

XLV, 1957, p. 243; Biography of

p. 412, n. 125,

Liebenthal, 26. Robinson, 72

Chu Tao-sheng,

p. 67, n. 15.

27.

See n. 16 above

3.1

The

Middle

Treatise

and

the

Prasannapad

As a work other studies Indic of

which

is

in

large the

part

a translation from the

from point

a Sanskrit of view . subsequent in the early of

or

original1, Indian of the

Treatise, throws

Buddhism, Midhyamika the

some light

upon the tradition, probably the later

development to part Ngrjuna of the the

commentarial Stanzas, to

who wrote third

Middle

century

AD, and prior and the Prisangika

division which is

between

Svtantrika in the

Mdhyamikas on the

documented Stanzas,

seventh-century Prasannapadi of the

commentary

Middle

the

well-known Exposition 2 The Middle for

Madhyamakavrtti Way) by the less of light Indian than Buddhist because of the be could

(Clear-Worded Candrakirti. perhaps thought

Middle

Treatise

throws

be hoped in relation

on the

development

Indian

to Ngrjuna's to the

Mdhyamika text, have and the undoubtedly it and

position, process

Kumrajiva's rendering true said form with the of

emendations text the into original

Chinese

obscured

commentary, that the Middle

cannot

therefore of

any certainty really of

Treatise stage in

version a linear All

Mdhyamika development can say with

represents Indian Buddhist about that the

an interim Mdhyamika the date text of

thought. the

that of

we the

certainty is

from its its

standpoint

Indian gives

tradition us a fixed definitely does not

translation, composition,

409 AD, it and This, is

terminus earlier tell

for ad guem than the

therefore however, original

Prasannapadi. than

us how much earlier nor what

409 AD the the

commentary

was composed,

relationship

original Treatise, Candrakirti's absurdum) arguments

commentary, bears to efforts interpretation of

preserved lines to of

in thought

its

revised which

form

in

the in ad

culminated

reassert of

the

prsangika verses of the

(reductio against position the of of

Ngrjuna's support

Bhvaviveka three how the of

and in

Buddhapalita finding out

or more Middle

centuries Treatise thought

text from

later. fits is not in

The problem to the Indian

development
reconstructing

Mdhyamika
a Sanskrit

simply

a matter
Chinese,

of
and

Kumrajiva"s

placing place other

the within of

newly-reconstructed the Indian tradition, translations, out

Sanskrit

into

its

appropriate with revision

as has been for the

attempted of

Kumrajiva's carried This is

process is, in

and translation, reversible. book Early of

by Kumarajiva, shown by Richard and China, Mdhyamika and expositions Robinson the

practice, in his

not

clearly in India

Robinson focuses India of to

Midhyamika the

which from

on the China, in

problem via the of

transmission translations

of

Kumrajiva"s form of letters

Mdhyamika

and treatises. method,

Nagarjuna's

takes,

as an example

Kumrajiva's
of

translation
Chapter One of

Sanskrit
verses

and Chinese
(without

versions

commentary), from Chinese.

comparing In that

their

meanings the

when read of the

from

Sanskrit is

and simply

many cases of the

meaning This used

Chinese for

different of reasons.

from

Sanskrit.

happens

a variety

The Chinese from the Sanskrit

may have (or

(or

a different versions
wrong)

Sanskrit we have
Sanskrit

original
Chinese

Tibetan)
apparently

now;

the

may

correct

a wrong

word;

the

Chinese

translation

be in may

error;

Chinese

may have

no

word(s) particularly
Ngrjuna)

equivalent true
or

to of

certain logical
may

Sanskrit terms
change

terms in

(this arguments
in order

is by
to make what

used

Kumrajiva

a verse

he thinks

is

the

meaning

clearer.

The result may be that transmitted transmitted. concludes; reader from

of

these

various of

transmutations the original or that text it

of

form is not

and content reliably

the

meaning

by the

translation, summing think that the verses in as his in the to

is

reliably of his comparison prevent in the but there the

Robinson, "I do not

up the the

results

mistranslations system

understanding Individual repetition

Mdhyamika are wrong that

aggregate. is sufficient

or misleading, if the not student

the

text

takes very to

over-all

consistency

standard

he will

be misled be more

much by blemishes miss right ideas

translations. conceive wrong

He will ones ...

likely

than

'"

Robinson's field whole of

conclusion, Ngrjuna's Treatise. 'right

which verses It

applies themselves,

here is

to

the

rather true to claim

narrow of the that we but in

broadly

Middle

may seem presumptuous in Mdhyamika Ngrjuna Treatise and leads from

can distinguish insofar his

ideas'

wrong meant in

ones, to say

know what as we can Stanzas, these 'right the

originally

Middle

Middle ideas'

commentary, the reader

aggregate,

preserves
wrong ones.

away from

In

fact,

one of

the

major

virtues

of

the

Middle

Treatise

is

that

it

presents of

an exceptionally Ngrjuna's the expense

clear,

uncluttered position, logical

and readable though points this and Candrakirti, of in the as clarity

account

Midhyamika of finer many

may be at connections a logician, differences opening

which cannot between

Ngrjuna allow the to two

presupposes pass

and which

unnoticed.

An example may be found

commentaries Four, of (the this

the

remarks

to

Chapter versions

whole chapter

of

the

Prasannapadi for

and Middle comparison Question you the say

Treatise below). "The sutras this? of these takes "

are is

presented simply:

The Chinese state There Buddha's not that are

opening there implicit

remark are five

skandhas. here in the

What do about

about

assumptions as preserved Candrakirti's "Some may argue are explicitly skandhas would
several

authority but chapter vision are,

the are

teaching

sutras, this

elaborated. tack:

preamble that, real, the

to

a different other

although skandhas

and the because

sense-faculties not to been the they

unpacks Chinese

not

they

have belong

denied. and therefore the

of The

The

sense-faculties, will
were

however, as well.

exist
real

We reply
Candrakirti in the

that

if

skandhas
the

...

Here implicit

assumptions

question.

sense-faculties, empty Stanzas) by the (in the but Buddha)

says preceding the

Candrakirti, chapter have is not

have three not of

already

been

to shown Middle

be

Ngrjuna's explicitly denied is

skandhas

been

denied real. that

(read:

and what is

explicitly to the

Candrakirti self' It is

here no more

referring the

Buddha's of the self the

teaching five not

'the

than

agglomeration that

skandhas. real but -

may be said

authoritatively

is

the

skandhas

surely

are

...?

Moreover, view;

pursues if the

Candrakirti, skandhas since were the so, it of the are

presenting real, the

an imaginary sense-faculties belong all of in Middle

opponent's will to the

be real skandhas. argument

as well, If about may thus this the

sense-faculties would undo

Ngrjuna's Chapter Treatise's Candrakirti's logical

unreality

sense-faculties although same in and more Chinese the

Three.

It

be seen that, approach are the

and Candrakirti's commentary is

substance, alert to

both

more complex than the

connections

and implications

commentary.

Notes

to

section

3.1

1.

in Sanskrit. wrote of the Chung-lun authenticity R. A. 'On the Authenticity Gard, Vol. 3,1,1954, pp. 370-316 Ngrjuna

For a discussion of the from this of view, point IBK of the Chung-lun',

see

2.

Mulamadhyamakakarika K. Ngrjuna: See Inada, diagram on the Stanzas, of commentaries useful Buddhism, Indian pp. 236-7 Hajime, Nakamura,

24 for p. also

3.2

Comparison

of

one chapter

of

The Middle

Treatise

and the

Prasannapad

The differences commentaries treatments is entitled and Four in of

between

the

Middle

Treatise

and the of

Prasannapad their

may be illustrated one chapter 'Contemplation 'Examination of his the of of of

by a comparison Ngrjuna's the the Five krik. Skandhas' in

Chapter-Four in the Middle

Treatise Chapter

Skandhas'

the

Prasannapad. into (pp. English 98 -

Prasannapad Exposition by Jacques 88 - 96,

has been translated of the Middle Way'

by Sprung 102),

'Lucid French pp. in the

and into

May in is

Candrakiriti these

Prasannapadd which the

Madhyamakavrtti, are used below

and it with of

translations of

comparison

my translation

Middle of
also

Treatise. Tibetan

A translation Akutobhay
for comparison

Walleser's on the
appendix.

German translation Middle Stanzas is

the

commentary
in the

provided

Chapter of the

Four

is

a brief position calls 'the

and relatively on the constitutive in this

straightforward the 'five of

statement aggregates'

snyavdin Sprung

skandhas, factors chapter

or what existence'. centres causality addresses causality, emptiness

personal the whole work,

The argument, on causality objectively itself to and its from the

as in It

ineffability. the point of view

first of

analyses then

snyavda, (views) of the about role

who forms one turns of to

theories

and finally

a consideration

of

as an instrument

debate

and a means of

liberation.

The comparison
presentation of

which
the

follows
Middle

takes
Treatise

the
and

form

of

a synoptic
commentaries

Prasannapad

in

sections,

each

section a rather

followed strict

by my comments. format in its

The Middle of

Treatise Ngrjung's commenting

follows

presentation

stanzas, on

presenting verse,

each verse

as a whole of often verses takes

and then taken only a

the whole

or on a group commentary verses

consecutively. line for or its section exposition the

The Prasannapad of one of of

Ngrjuna's

as a starting-point occurs, I have for 4, the

Mdhyamika. used for the

Where this Middle line to of the

adapted instance,

notation

Treatise verse first

so that, 3 of Chapter of

4v3(d)

means the

fourth

4/3(a-b) and same verse.

means the

commentary

two lines

Middle 4/0 Question: there do you

Treatise

Prasannapad

4/0 The sutras five about state that What Some may argue vets io n and the sense-faculties the have skandhas not are, that, other are not real, they although

are say

skandhas. this?

because

been explicity The sense-faculties belong to will the exist skandhas as

denied. however,

and therefore well. We reply that

they

would

if

the

skandhas reference
(rpa)

were

real.

With objects

to material
Ngrjuna says:

Comments The Chinese has introduction is taught

deny this?

brief that
The

and to there

the are

point; exist

the five

Buddha skandhas.
takes up

(authoritatively)
a Buddhist

How can

Sanskrit

commentary

the

topic

just

dealt of

with eye,

in ear,

chapter etc. way. (which

three,

that

of

the

six the skandhas the (yet)

sense-faculties same point has not Buddha been but

and makes substantially The reality of the that

in

different a denied five

been speaks

explicitly of by the

can mean both and that they

skandhas,

have not the

refuted of

Ngrjuna), reality of the

and as a consequence sense-faculties is contingent frames exist? ',

earlier succeed, of the

refutation since the

the

may not upon that

sense-faculties' The Chinese does it

reality commentary the exist;

skandhas. as as 'what 'the

therefore to

the question the not Sanskrit exist? '

for mean do not

skandhas in what

skandhas

way do they

Middle

Treatise

Prasannapad 4v1

4v1
Form that cause Is of is form separate from the

Objects

are

not

perceived

apart

from
Matter

matter

as their
is

cause:
not

inconceivable. of form separate from

as cause

A cause form Is

perceived

apart

from

objects.

inconceivable
v

Comments The Sanskrit speaks cause of of distinguishes form form' which is not matter from of objects, physical not the Chinese but in 'the the

has the

meaning term

form, glossed ' are not

a standard Where the has

and is

subsequent perceived', 'inconceivable'. sense Treatise obscures

commentary. the Chinese It .

Sanskrit which

has

_pu

k' o to

I have found' or,

rendered in a logical

may also This term of

'never mean is used

'untenable' to any render

throughout operators

the Middle in a way which ontological.

a number

logical

distinction

between

the logical

and the

Middle

Treatise

Prasannapad

4/1
As for 'cause of form'. It is

4/1
Here 'objects' means particular

like

threads

being

the

cause

of

material

objects

(bhautika

the the

cloth. threads, you is

If

you there

take is

away

rupa)

and their are the

material four not

cause

no cloth, cloth,

(karana) elements. perceive particulars sounds,

and if there is like like its

cast

away the

One does objects -

no thread. form, cause. the

The cloth threads are

the physical sights, and the by of cloth

And

designated smells, tastes from

touch-separated elements themselves

is separate

four

and existing as a piece

from a jar.

matter not itself

as cause

(rupa-karana) by

its

perceived apart

existing from

objects.

Comments Both commentaries forms causes. the whole employ (matter, analogies material to refute the notion that without of its cloth parts of to (the forms

particular (material) show that ' cause refers 'matter' perceived The Sanskrit cannot of to.

objects) employs the the

can exist analogy sum of what the

The Chinese (form) but is at

least

forms'),

without identif the

specifying Les the

cause

The Sanskrit referred without to the in

four

elements objects fire

as the are not

verse; of

particular earth, water,

elements is

and air. cause be are

analogy

a counter-example. are interdependent

Form and its and cannot

be divorced, in isolation

they

considered unrelated.

and unrelated

as a cloth

and a jar

Middle

Treatise

Prasannapad 4v2

4v2
Form which from Would the existed cause of separately form a cause without a

If

objects

exist

apart cause, but

from objects nothing

matter must is

as their be uncaused: without

be form which

without exists

A dharma cause? This is

ever

a cause.

not

correct.

Comments This is a statement The meanings of Nagarjuna's are identical. axiom that all dharmas are

caused.

Middle

Treatise

Prasannapad 4/2

4/2
It is like a cloth from its existing threads, without are are world. not

As a piece another cannot

objects

of

cloth, than by

being a pot , the pot,

particulars

separately which would

thing

be a cloth Things which exist the

be caused
- material

so

a cause. uncaused found

and yet in

- cannot elements separate 'Nothing cause'.

be caused if thought them.

by the of as

four

anywhere

from is

But a

ever

without

Therefore, is

because logically

causelessness
UNIVERSITY LIBRARY LEEDS

absurd, that matter

it

cannot are

be accepted separate cause. from

objects

as their

Comments The Middle Candrakirti's disquisition Middle that appeal do not regarded following eventually is it a logical uses the cause Treatise cause to Treatise passage is quoted only here the first (see of below, cloth which part 4/2 parallels of a longer ). to an events is The loose caused, end and which trap pot) is the (i. e. a The show

commentary on uncaused employs of

dharmas the

contd.

analogy are here

and threads There that is

and effect empirical even

form

inseparable. for proof empirical the

evidence though (see

acausal evidence

happen,

elsewhere n. 30 to (4/3) are

as unreliable section concludes argument. analogy B (the of jar), of

translation). up this

commentary that dharmas

picks

by definition avoids to

The Sanskrit cloth if is and pot A is

the empiricist A (the B. This in

show that from

cannot standard Middle all

different again

argument Treatise. have

which

encountered then This is is

and again all or,

Candrakirti causes.

states axiomatic

that

things

dharmas) it,

as Candrakirti (in Sprung's follows the notion

expresses translation.

'causelessness May translates: consequence'

logically 'the evil is of

absurd'

causelessness closer to

as a necessary of 'axiomatic').

which

perhaps

Middle 4/2

Treatise ) In the Buddha-Dharma, of outsiders worldly

(contd.

Question: in " the

doctrines

(non-Buddhists) teachings which has are the there

and in are

dharmas Buddhism

uncaused. inactive being

three

(dharmas) are

which,

inactive

permanent causes.

and therefore In the they

without

non-Buddhist have soul, forth. ordinary emptiness, so on. being space, atoms, In

teachings time,

direction, and so of the

nirvana the

teachings there are

world time, These nowhere

direction dharmas,

and

three

non-existent called Being permanent,

are

consequently 'permanent'. they you are say

uncaused, that

so how can dharmas world?

uncaused in the

do not

exist

Reply: only

These exist If

'uncaused

dharmas' of and they are have and to If say they

as figures we ponder

speech. analyse

them we find If

non-existent. their being

dharmas

through we ought are

causes not

conditions, that have then they

uncaused.

no causes it is

and conditions, said.

as we have

Question: kinds: the

Causes one is is These have the the

are

of

two cause,

actual 'figurative

other

cause'. dharmas' they cause, them.

'uncaused no actual cause,

merely

have

a figurative know of

to make people

Reply: figurative correct. refuted, on the remaining later.

Although

they

have are is not

causes, Just in )six

you

"space' as the (next

chapter so the be refuted

elements, items will

Moreover,

since

even

visible

things

can be refuted, and This is

how much more so atoms other invisible that things? there in the

why we state uncaused

7

are no world.

dharmas

Comments This at of that extended

I

discussion in or the

of

'uncaused' It

dharmas is

finds of

no parallel the notion simply is a not

this

point

Prasannapad.

a denial

uncaused if

unconditioned is is a dharma the

dharmas, (and of

the argument is nothing -in other of

being which

something then of it the

there causes

a dharma) restatement

product

words,

fundamental dependent

Buddhist origination.

teaching

pratitya-samutpda, that a)dharmas are

The two assumptions consists 'uncaused of dharmas, as

caused, leave

and b)reality no room for

when taken nirvna, the

together space, time

dharmas ` such dharmas abandons the of

(the and so on

'unconditioned' Ngrjuna

Abhidarmists of

and non-Buddhists). dharmas, nirvna with

notion

unconditioned equate cause', opponent in other

and this samsra. the of

is

why he can cause' is which put is which not would

subsequently (or 'revealing

A 'figurative translation) a cause is

see n.

86 to

forward really enable

by the a cause the

as an example words,

a device that there

proposed

opponent dharmas

to maintain without

are

permanent dependent

(uncaused) origination. w*th this

thereby Treatise

relinquishing refuses to have

The Middle suggestion.

anything opponent

to

do is

Dharmas

are

dharmas,

and the

referred uncaused ordinary are refuted

to

the

next

chapter

where

space in

(supposedly the eyes

one of

the

dharmas), down-to-earth in other

will

be refuted dharmas such

exactly

same way that and tathgatas

as goers,

chapters.

Middle 4/2

Treatise ) If of (we said form existed what that? that)

Prasannapad

(contd.

4/2

(contd.

) matter apart says: as from

Question: the cause

Now, to cause objects,

show that exist

cannot

separately would
4

from

form, with

Ngrjuna

be wrong

Reply:

Comments These way in brief which introductions the Middle to verse is 3 demonstrate structured very clearly the the

Treatise

as a dialogue, in the Middle voice

Prasannapad Treatise of the

as a monologue. the basic are from is voice

The interlocutor of the of

represents sutras, by the the

Abhidharmist, the Buddha.

or the

teachings

The questions to elicit

posed

opponent meaning task of within

straightforward, the brief

and designed aphoristic defending against tradition, to make clear

some clearer Candrakirti's understanding commentators particularly

and often

stanzas. his rival

somewhat

different; 'original'

he is insight

Ngrjuna's the overall

'Mdhyamika' only

Bhvaviveka.

He has not

what

Ngr juna objections those the is is

originally to his

said

but

also

to put

anticipate forward Iii

and meet by others, the Middle including Treatise

interpretation

who take presence of

Ngrjuna the

as an authority. whether

commentator, In to says... the such ' or of

Blue-Eyes the

or Kumra jiva, voice

an unobtrusive that of

one.

Prasannapad an extent, 'the master

predominant that ... ' is the

Candraklrti,

indeed, says

formula to

'Ngrjuna the for

even used in 24). both the The

introduce (see, of the

remarks example,

Ngrjuna's opening does of

putative verses course of

opponent Chapter

krik. author

the

Middle

Treatise and, of

supplement

Ngrjuna's especially but the

argument in respect

we may suppose, the Mahayanist is seldom point

Ngrjuna's content of

world-view, the Treatise, from being put, when and

commentator's when the

voice

distinguishable of view is

Ni girjuna's, equally objections seldom are

Mdhyamika

distinguishable being framed.

from

the Abhidharmist's,

Middle

Treatise

Prasannapad 4v3(ab)

4v3
If its cause form, 'cause' an effect are saying without that there would be existed, separate

If

matter

as cause from

were

from

separate

objects

Then this without If are This exist you

4/3ab
If, were its frying from that is, matter from then, as cause object just as as the

separate effects,

causes

effects, does not

circumstance .

pan taken the pot

as separate be the

cannot

cause

of

the is

pot,

as if as from

matter

as cause existing effects.

conceived

separated

its

4/3
If we eliminate the effect, ie

4v3c Matter without as cause would be

'form', cause cause of

and merely form, this

have would

the be a

any effect.

4/3c
It would be effectless. for is that the it is causality produces The of an

without

an effect.

Question: What is a cause Reply: Nowhere find in the world do you an effect, of wrong with with there being

condition a cause effect of of .

no effect?

There if

no production is thought

an effect

this from to that

as separated unrelated says

a material effect.

a cause It

without is that

cause

the

and why? its effect

by virtue _ we call If

Ngrjuna without

a cause because it does of a a horse.

an effect, cause like

something no effect, a cause? no effect should

a cause.

there it

is

does not not exist,

anything, the or horns of

how can you call Moreover, within the not if there cause, from is with refutation no

is why

man or of 4v3(d) There effect. is

a snake

things

arise

no cause

without

an

no-cause? similar chapter of to one,

This that

topic dealt

in

on the

causality. exists

Therefore, without

cause

an effect.

Comments The Sanskrit sections invariably the fact of commentary commentary. presents that while the the breaks up the verse and intersperses never does which this; it

The Middle verses in

Treatise their

entirety

underlines verses sees to The line of by to

Prasannapad argument,

uses the

Ngrjuna's Middle what Treatise is

substantiate itself be the Middle line in rather

Candrakirti's as clarifying

and restating of

considered

authoritative Treatise its does

statement of course Here, Treatise

Mdhyamika take

by Ngrjuna. up a verse section the that is

regularly as in tends the to

commentary. the the Middle logical. causes

previous emphasise

commentary, the not Sanskrit find

empirical, we do because only It is to

The Middle in the world

Treatise (and

says that

effectless implies of

this itself

an effect the

a cause); the driven Treatise topic notion

the of

Sanskrit a cause

addresses with

incoherence

no effect. of horns

an impossibility, etc. raises refers to exist The Middle the

home by the commentary, of ff) evidence all of things

analogy perhaps arising

on a snake, v5, and not

anticipating from no-causes, are

additional

us to

Ch 1 (1v3,1v14 This to is

where either

'non-causes' of a rather or, Treatise's of

said

anyway. designed more moral of likely,

mechanical is concern

approach perhaps with the

exhaust evidence

possibilities the Middle

which

and soteriological If there

implications were no causes at 1/3,

particular there alms hells,

theories were

causality. says the

and yet "then

effects,

the Middle etc

Treatise could drag

giving the to

keeping and while rebirth the in ten

precepts

you down into acts could

evils

five and

rebellious there

lead

the

heavens,

because

would

be no causal

link".

Middle 4/3

Treatise (contd. )

Prasannapadi 4/3 (contd. ) is taken of to be

Moreover:

Further, the must either exists exist. neither possible.

what

material be taken of or

cause

objects cause

as the

an object of

which does not that

one which says

Ngrjuna way is

logically

4v4 If form it were would of form'. then, for already have existent, no use f or If too, form. form it did

4v4
Matter which as cause exists is of an object

then 'cause not have

not, logically as cause exist of an is

possible; object not

matter which

exist

would

does not possible.

no use

logically

4/4
In neither for case form. in not is If the there form cause, the the a

4/4 If that an object is, is in being exists what

its having

(sans)

cause

factually

pre-existed cause cause would of

(sar1vidyamana),
the point of

would
a

be

be called If no form

form. in

material in is not in

cause? being,

If that

an object is, does

pre-existed

the cause,

that not

case,

too,

the the

cause of

would form.

not

factually meaning

exist, of its

what

could ? a So,

be termed

cause

be the

'cause' such of? exist,

What would cause if its to

one suppose cause not

be the

an object cause is

does not

logically

possible. Comment The Chinese for of the version of the verse of incorporates the notion It of does an empirical a material this,, placing and asking a cause. The reason cause the

(logical) or

incoherence nonexistent firmly existing does not in order

an existent

object. in

cause-effect what need

sequence an already discussion sequence

a temporal would that the in

context have for

form require for

Sanskrit a temnporal and it

cause-effect point Middle to

be seen as be made,

logical the

may be considered that by effect possible it is only

a weakness the is

Treatise model here with of cause

commentary followed other in

'temporal

sequence' and refuted

which of

identified are

although of length

models esp 20/7)

causality

later

dealt

Ch 20 (see

Middle 4/4

Treatise )

Prasannapad 4/4 (contd. ) Although of a is in

(contd.

Question:

You may say: these is cases wrong are with wrong, there material this

If

both

cause

objects

then

what

way not

logically

1v

being Reply:

simply

uncaused

form?

possible, exist because matter well. object it in

nonetheless fact of as effects real will

objects and existence exist as the but

their

as cause This

would

be so if existed,

as effect So.

does not.

4v5
For form to altogether wrong.

4v5(ab) exist and yet be

An object cause logically is without not, a material not,

uncaused
This is

repeat

possible.

For

this

reason

one who has

insight Should not analyse form.

4/5
Whether the the effect inherent in

4/5(ab) How it material But if is that cause there is there is no

cause, in

or whether the cause:

no effect such

has been shown? no material there be an has

inheres matters

remain

inconceivable. existence This form to and is

cause, object

how could as an effect By the

of the

How much more so the of form without is said:

which double
not,

cause? "for

no cause?
rejection

why it exist this

repeat

and yet is

be uncaused wrong",

not,

'Ngrjuna of

makes clear the view that

the

altogether

harmfulness things

therefore should not

who has insight one analyse form.

can be without on being

cause. considered

And thus,

1n

'Analyser'

is

a name for bound and by

the

from

every

aspect, material not the things

a object

common man who, ignorance, attachment consequently perverted and vain that not forth. in this the inhere If desire to

perceptible (rpa) Therefore is

possible. wise (yoga) one really

form, develops from his

who sees are

as they

views argument, effect in you it

distinctions speculating inheres the cause, for or does and so form

4v5(cd) Should all not form any theories objects. at

search is

concerning

way,

never a man The meaning take base objects is to that he does not external are

attainable, of insight

and therefore should not

analyse.

be the to which

(alambana)

attributed as penetrable veridically veridically or future,

such characteristics or impenetrable, or not past

perceivable perceivable, light or dark.

Comment The range very exist not draw limited: of possible it interpretations two assertions; causes, forms. to be laid that on verse objects 5 is

contains not theorise

(form) one should

and cannot analyse slightly or

have material about the

and that

The two commentators Treatise seeing evil

different

emphases,

the Middle

particularly
Prasannapada

in

sophisticated

arguments
'theories'

about

causality,
attribution

the
of

interpreting

as the

distinctive which is

properties taken up again

to in

externalised the

material to

forms, 6. v

a theme

commentary

Middle 4/5

Treatise )

Prasannapad 4/5 (contd. ) that to matter an with itself. is Ngrjuna

(contd.

Further:

Whether as cause effect or not neither logically says:

one thinks gives is rise

which identical

identical with

alternative possible.

4v6
If

4v6

(you

say

that)

the

effect

It that
with

is

not

logically is
It

possible identical
is not

resembles This If is (you not too

the not

cause,

an effect
its cause.

correct. the the effect cause

say that) resemble is

logically effect,
its

possible is not

that

an with

does This

identical

incorrect.

cause.

4/6 If and other, (you the say that) cause this is the effect each

4/6 It is commonly supposed is that by its liquid,

resemble not

matter inherent

(rpakrana) nature solid,

correct,

because the effect

the

cause gross.

is

subtle,

warm and mobile. material however, personal other objects whether like the

Particular (bautika) they are ,

Cause and etc,

effect, are

form

and function, from

different

each other.

eye and the which matter visual and are

sense-faculties of the a subtle base of of

Just thread, thread

as cloth but 'cloth' cloth say that resemble cause

is

similar call

to

by nature and are are the other

we do not for is

threads one,

types

many but cannot effect say that not

so we and

sense-consciousness, they To fields nature the are the external the is to types visible

or whether sense whose in

cause each

other. do is

like it

and effect other

be perceived of do not nature It have follows

resemble for does

each just not thread cloth,

also

various

wrong, thread

as hempen make thin will not so we and Both is silk,

sense-consciousness, possess the f our that, different cause, the inherent elements. they

of

and coarse produce cannot effect ideas neither fine

because

say that are are

cause

characteristics, i. e. matter, objects, as in "It that with is and effects are not of

dissimilar. wrong, nor so there

i. e. material identical, nirvana. possible identical Further, real

form

cause-of-form.

the case not

logically is

an effect its

" cause. sees the to the

one never in

dependence of

relationship

cause

effect, identical, and

even when they like the rice "It that

with

are seed is an
its

the ripe

grain.

not

logically
effect is

possible
identical

cause. And again, possible

identical

'It that
with

is

not

logically is not
The

an effect
its cause'.

meaning because

here they

is

that

it

is

so

have different as in the case

characteristics, of nirvana.

So perceivable objects, are not

material investigated, possible in

on being logically all.

any way at

Comments The Middle cause other. to the Treatise proceeds can be neither with the previous which thread entirely identical section, are by analogy nor the to show that from each

and effect In line

different discussion attributed

refers to

causal

relationships call

ignorantly ...

things; cause cause

we do not and effect and gross

'cloth',

we cannot

say that to subtle the

resemble effect

each other. that

The reference a relationship

indicates

between

four

(or

six) to

elements 'form

is

not

the

only which

possible is

model, of

as the Chinese to

reference origin, relate

and function'

a metaphor

makes clear. this argument refers different For his of

The Middle_Treatise to particular to Buddhist nirvana

makes no attempt teachings, as something its heavily perceived, teaching cause

whereas which (namely can

Candrakirti be neither samsara). from rice) nirvna causal His

specifically from part, the nor

identical

with leans

Candrakirtl real world from illustrate unfathomable resembles propounds,

on arguments the grain of

experience

(things the

and an example is attainable)

drawn to are

Buddhist

(that that

Ngrjuna's by that

assertion

relationships here

the ordinary of the Middle

person. Treatise

approach

closely than

as he follows,

rather

Ngrjuna's

argument.

Middle

Treatise

Prasannapad

4/6

(contd.

) extends to this and the

Ngrjuna conclusion other

feeling as well.

skandhas

4v7
The skandha skandha of of reception, the

4v7
The inquiry objects essential holds for into in material every

conception of predisposition

The skandhas

feeling, ideation and for all

and consciousness And all remaining dharmas, with the

consciousness, personal the

dispositions

May be taken skandha of

together form.

skandhas.

'7

4/7
The (other) all dharmas four should skandhas also be in the and

4/7
Feeling and all the skandhas in

may suitably the

be considered

contemplated
v

and refuted

same way as material have been. Precisely by for

same way.

objects

snyat, as Mdhyamika, one thing so is all it

as conceived is expounded

(dharma), to

precisely for

be expounded And so:

things.

Comment s Verse analysis both two the verses 7 is of a natural form conclusion to this of discussion the five of Ngarjuna's But in

as representative Treatise and the emptiness Treatise

skandhas. there debate are

Middle

Prasannapad and its use in these the

a further an

concerning The Middle from the

with as a are for

opponent. departure mentioned. change the of

regards discussion,

verses skandhas reader the

preceding

no more this of

Candrakirti, mood by showing of of the form to

however,

prepares

the

a parallelism the of other four

between skandhas,

extension

critique

and the snyat to

extension all other

critique

one dharma

by means of

dharmas.

5,

Middle

Treatise

Prasannapada

4v8
If a man has a question try to answer it

4v8 If a counter-argument in terms of offer it, has been snyat a he refutes everything what he be and

And you without You will answer It the will

given

emptiness be unable to make an

someone would refutation nothing of

because

be wholly doubts.

the

same as

says

presupposes

has to

other's

rp oved.

(Note The Middle Treatise takes vv 8 on

and 9 together both. For

and comments of

purposes

comparison has been to 7a25)

the commentary divided which 7a25ff, into refers which 4/9 to

here (up 4v 8, to

4/9 and

refers

4v9. )

4/8
If, party position without of during seizes a discussion, on to each

4/8
Here 'counter argument' the 'in of view of of the means

a particular debate to will the idea

discrediting another; absence

and they reference they

terms being'

(s`nyat) that objects

emptiness

never

means by showing

conclude will

the

debate, in

and all doubt. `a jug opponent ' For is

are

without

a self-existent view that they is

be together

nature have ruled would this, ideas

so the

example,

a man says His it

a self-existent out. offer saying, If

nature

impermanent'. says 'Why is

an opponent of

impermanent? 'because it

a refutation 'but

and he replies arises cause'. would not? the call from This

as feeling, real, too', lacks the so

an impermanent is not what one

and so on are must be real he says a refutation existence ideas the

objects everything force of

an answer. there of cause is not is

Why still knowing

Because uncertainty the

because of

the actual feeling,

whether or

permanent

and so on must same way as the of has to objects: be proved.

impermanent.

be known in actual which

existence is what

Even as material being do not they thoroughly actually one with cause which with is or is

objects, investigated, exist their different, dependent

on

whether

are

material feeling, contact which

so on

objects,

ideation with

simultaneous personal which are

consciousness, dispositions dependent

on ignorance,

and

57

consciousness dependent being do not one with different. contact of of the these

which

is on

on dispositions, investigated, as being or like factors

thoroughly exist their

either cause

They are and the death-birth are just other

cycle: what

all

has to and has and

be proved. so on are to the -effect part things objects, be proved. opponent His just every what

And as feeling the same as what so attributes of attributes, whole and are

be proved, subject

and cause,

and such concepts which, are like just

material what has to an

How could offer

a refutation? will be

assertion has to this teaches it is

be proved. treatise that to for as

Throughout Ngrjuna Mdhyamika a rule that

be taken offered of

refutations are instances

by opponents petitio

principii.

ya

Comment The Middle discussion their Treatise's of the will point nature of is rather in to to straightforward terms of the - that nature regression emptiness. on a with in the the of of any

things lead

causes,

inevitably omits is of reference the

an infinite idea of

assertions Candrakirti's different preceding skandhas employ always hence Both are

which

the

point version discussion is far notion

complementary in which of

one (based the cause

the in

krik) this

connection and effect is that if

chapter His the is of

more apparent. of emptiness, everything (in of the course sense

argument opponent's causally being that

one does will and

the fail,

argument interdependent

because

non-existent commentators

empty

of

own-being). and causality

presuppose

dharmas

axiomatic.

Middle

Treatise

Prasannapad

4v9
If a man makes a criticism the recourse not other's errors

4v9
If, after an exposition terms of to he has

Explaining without He will

criticism

been made in emptiness, offer says

to-emptiness, in his

someone were

succeed

a criticism, will it

nothing

be a criticism will be just what

It the

will

be wholly doubts.

the

same as

because has to

other's

be proved.

Sq

4/9
If, wishing to explain views, without that. all the he

4/9
If during an exposition raises that be known, a some

other's simply relying dharmas is not

erroneous declares,

pseudo-disciple critical objection, will be just objection, it

on emptiness, are what impermanent, one would and why?

should what

this call a

has to be of a

proved,

as in

the case

criticism, you by your refuted

Because have but I

counter-argument. To quote: truly, sees all it "Who sees one thing should things in in the be remembered, truly. The is "

'impermanence'

'permanence' my

by my 'permanence' your that 'impermanence', if things truly

can refute saying were be no that

emptiness emptiness And from Sutra:

examining

one thing all things.

impermanent karma the etc.,

there

would

Gaganaganjasamdhi

and consequences, of

"The one who by

one putative element

dharmas would

eye and ear, every instant

cease

realizes elements

that are

all like

putative a magical

and that distinctions merit these etc. will

there

would (between

be no sin and as as same doubts.

show,

like

a mirage: false, and perishable, he is directly . to

).

Such fallacies succeed at the

unintelligible, deceptive the to

never being the

criticisms, level as

one who progresses the haven the of

opponent's

enlightenment

And from However, emptiness if to one relies refute on permanence, "Just the

Samdhirja

Stra:

as you have concept of the

understood self, so

60

no error Because I cling to

is such the

involved,

and why? not

should all

you turn all have self:

your

mind

to

a man does mark of

things;

putative the same nature are as

elements if one as the

'emptiness'. even rely wants upon to the

Therefore debate, idea of

they

he should

transparent

as the heavens. one thing and from things, paths will of in his one him,

The one who from so if knows all thing from things

emptiness; he desires characteristic affliction,

how much more to seek of the release

sees all the there

whatever thought, egomania

and calm

extinction.

be no to self]. "

(attachment

Comments Both the Middle ways, one can being indicate Treatise agree that and the the debates fruitless Prasannapad, of though is of speaking the being commentators not in means in

different by which without then

notion about

emptiness

resolve into

the nature

drawn that

arguments. in debate

Both is

employing from

emptiness things

principle

different

seeing

as empty.

Candrakirti's he seems to to this see all view.

argument equate things with

is

that

to

see one the

thing

as of in

empty

(which is

asserting

emptiness sutras reliance intellectual

one dharma) support of

as empty,

and he quotes regards in this

The Middle for

Treatise both

upon emptiness debate in the and light of

as a prerequisite success in attaining

success

liberation;

makes sense

the very

Treatise's debates

earlier about

equation etc, not rely to

of

evil but

(ignorance) the relationship clear. idea of

with

these between -

causality is

argument wants to

and extinction debate, so if

made entirely upon seek the

"If emptiness; of

one even how release

he should he desires and calm

much more from

the "

characteristic

affliction,

extinction.

4.1

The Middle

Treatise

in

the

Sino-Korean-Japanese

Tradition

From the tradition, such

point the

of

view

of

the

Sino-Korean-Japanese together (T 1569), with the

Buddhist companion texts

Middle

Treatise, Treatise'

as the

'Hundred

'Twelve of

Topic

Treatise' (T. 1509), expression the

(T. 1568) represents of

and the the

Great

Perfection lucid, in

Wisdom Treatise and reliable stands at in

first thought

systematic Chinese, of 'Middle

Mdhyamika of long a

and thus Way'

beginning

development

thought

62

the the

sects Middle

and schools Treatise, Pai-lun

of

Far

Eastern Treatise

Mahayana.

In

particular, Treatise

Hundred

and Twelve-topic were

(Chung-lun, as the on these amongst

introduced

and Shih-erh-men-lun) (san-lun) for of

known collectively of thought and was thought

(Jap: Tendai)

'Three

Treatises'

and a school a time in

based

treatises the earliest

into

flourished forms
and

China,

scholastic
The

Buddhist
Tien-t'ai

to

be

Korea

Japan.

school it to

to

some extent a theory

based of

its

philosophy 'sandal' or

on Midhyamika, 'three middle truths' way. This

using of

develop

the

emptiness, philosophy of forms

conventional of had a middle

reality, way between impact thought,

and the

appearance

and disappearance

a tremendous in Buddhist

upon many subsequent especially Nichiren, - were all in Japan, where Shinran initially the and as

developments greatest the

reformers

and innovators D6gen and Eisai

Hnen, trained

Zen masters monks.

Tendai

The position subsequent for while

of

the

Middle is, text

Treatise however, of the

itself

within

all to

these evaluate,

developments the complete in the text the time

more difficult Middle Treatise of

was presumably Buddhist Sino-Japanese through the

always scriptures interest heavily

available from in the

canonical of

collections onwards,

Kumrajiva almost the of

was mediated writings of

entirely

interpretive a prolific out:

Chinese the

monk Chi-tsang tradition. As

(549-623), Inada points

systematiser

san-lun

"Special to (Chi-tsang's) attention must be called famous two-fold division analytical of the ideas of the (Nagarjuna's Karika Middle i. e., Stanzas), into the famous p'o-hsieh-hsien-cheng (, O}' 1L )which can be (or critique) is at once an rendered as refutation to the true dharma or reality awakening The as such. influence thought Far Eastern of this on subsequent (p. 27). Buddhism cannot be underestimated.

The phrase 'refutation De Bary's rather is of

p'o-hsieh-hsien-cheng of wrong

may also of

be translated right' but this (for

as example the in

and demonstration Tradition that the p. 144), one is

The Buddhist point

obscures

important course of of

the

other.

The statement and his to the

self-negating, this first point

as Chi-tsang leads him, in the

recognises, back Stanzas:

discussion statement

eventually, Middle

principles

'Objection If there [this is a reference idea of Madhyemlka no wrong

is neither affirmation nor negation to Chi-tsang's propounding of the is also 'no viewpoint'], then there in the beginning Why, then, and no right.
'The Refutation of Wrong and the

it do you call section Demonstration of Right'

is affirmation [The idea that] there Answer: and there [The idea that] 'wrong'. we consider negation, 'right'. is neither we call nor negation, affirmation the that we have thus called It is for this reason the refutation of wrong and the explaining section demonstration of right.
Objection: to right a choice. nothing' Treatise], is a wrong to be refuted Once there and a the mind is exercising then be demonstrated, it 'leans How can one say then that on in the Middle [Equivalent to 'non-grasping'

to put an end to wrong, we force Answer In order Once wrong has been to speak of 'right'. ourselves the does right Therefore then neither remain. ended, to which it adheres... has nothing mind
Objection wrong and right this of a 'view' surely not The Treatise Answer on Right Treatise) says: the Sage preached The Great If are emptiness? (i. Views Law of both obliterated, e. the Middle is

Emptiness

v"

In order to separate men from all views. has the view that there If one still 'is' emptiness, Such a person even the Buddhas cannot transform.
(DeBary, Treatise is from the Middle 147-148. )The pp. verse quoted from Chi-tsang). translation 13v9 (De Bary's

Chi-tsang's true krika idea is dharma' or

idea is

that not

'refutation incompatible Treatise,

is with but these

at

once

an awakening of

to

the

the is

teaching not to

Ngrjuna's the

the

Middle

this earlier

say that The

explicitly point correctly, of

stated about

in

works.

significant or, more

Chi-tsang's

contribution thought, Middle all since

to Mdhyamika he based the his

Three-Treatise, Mdhyamika Twelve Topic on the

interpretation Treatise Kumrajiva, Mahayana

Treatise, translated with

Hundred by

and the is

Treatise,

that

he presupposes particularly

a familiarity those of the

certain which

teachings,

Nirvna-sutra

was translated
death, and which the to

into

Chinese
the

only

few years a
buddhahood

after
of are,

Kumrajiva's
all beings face of

preaches worst

innate

(including it, alien

sinners). way of

Such teachings thinking aim,

on the to the

Ngrjuna's

and indeed in of the

Middle of

Treatise his overall

as well. attempt in

Chi-tsang's to systematize

however, a variety

context

Mahayana was to set

teachings Mdhyamika context showing further have

seventh-century

China, thought of of firmly the within

and Prajnapiramiti by the

a Mahayana Stra, debate by might may and

provided how the the

teachings method

Nirvna

Midhyamika of

intellectual His but

cause

attaining

enlightenment. and rationalistic

approach his style

been

somewhat

pedantic

67

his

conclusions

are

not

very

different of

from Nagrjuna's very

those

of

the

earlier

Mdhyamikas. notions
application different

Much of after
the

the all,

force from

attack

on received systematic
of as also

derives,
of topics.

the

repetitive,
to for a number Ngrjuna,

same Midhyamika As Sprung points

critique out,

for

Candrakirti,

'... reasoning is not ontologically bound; yet they the tests proceed unshakably assuming that what fails intelligible of reason - what is less than utterly For thinkers held to be cannot exist... often 'mystical' the Mdhyamikas understanding of is surprisingly thinkability narrow and unyielding. Mdhyamika will the utterly not, and cannot, agree that intelligible, is the truth; and for a simple reason: is nothing intelligible... there '(Sprung, utterly ) Lucid Exposition p. 9.

It

has

to

be said tried

that

the

nature to

of

the

relationship between

which the

Chi-tsang

systematically

elucidate,

Midhyamika dialectic
on the other, is not

the one hand, and liberation an

easy or in to the of its grasp, Middle either Treatise which from

or nirvna
of This to is its

a reading

Nigrjuna's one of appeal flavour. the

stanzas elusive to

itself. contribute

aspects give it

Mdhyamika peculiarly

help and

subversive

Buddhist

As a result Nirvna-sutra, were, sutra, truths

of

the

introduction and the points of out, the

of

ideas

drawn Three

from

the schools by this two aspects

Chi-tsang Koseki

later

Treatise influenced of

as Aaron by later

more deeply conceptualization empty

problems distinction

the

by the and

between

and non-empty

170

of
per

the
se.

Buddha-nature
' (Koseki,

than
p. 56)

by Ngrjuna

and the

Middle

Treatise

From the scholarship, Chinese

occupied

point

of which

view

of

traditional out the of

Sino-Japanese the academic Treatise

Apart

Buddhist schools itself

from

developed therefore,

of has not

Buddhism,
a particularly

Middle
place.

significant

Chi-tsang's

role

in

drawing a more and more san-lun

attention eclectic systematic

away from Middle

the

Middle

Treatise expounded Treatise, Three Middle in nor the its fully work

and in much such

towards larger as the

Way philosophy, than Meaning neglect to the fully form it fact the of of Middle the the

works

hsuan-i(Profound the relative

Treatises), has of This least work the

(T. 1852) been it in

Treatise expression Chinese. of at the of

undoubtedly Buddhist is ideas

due also is neither final Nigirjuna,

that

Indian reflects the

because

its

three is

authors:

who wrote the Indian

verses

on which author

based;

'Blue-Eyes', commentary (of at

or Central

Asian

original three

below) whom more different times,

and Kumrajiva. in different

These

authors for and

wrote

circumstances

different

audiences.

In that

his

preface the

to

the

Middle

Treatise of in the

the final

monk Seng-jui work, for

tells

us

translator and emended' sangha but the

and editor ' in the text

Kumrajiva, the benefit of of remains

'edited the

Chang-an his

Chinese

conformity even style

with though

own understanding in Chinese,

Mdhyamika, essentially

text, in its

written

Indian

and approach,

vastly

different

b(

even

from

Buddhist Seng-chao, Chinese. Treatises;

(Chao-lun

treatises which

by Kumirajiva's are written has in

close a literary,

contemporary allusive of has no

amply

and aide, style of

Robinson

translated drawn from

a number 'Prajn
will

Seng-Chao's
Knowing'

one example
pt. III, T. Vol.

45, pp. 153a-154c)

illustrate
Treatise.

the

differences

between

his

work

and the

Middle

Seng-chao sutras (in

is

quite

capable

of

quoting it

accurately is his

from

the

Indian

Chinese on the style of

translation); canonical the material

glosses depart

and so markedly

commentary from the

which the

commentary

in

Middle begins

Treatise. with a sutra

Embarking quotation:

on an explanation,

Seng-Chao

there Prajh "In at are no marks Fang-kuang says , " The there and ceasing. are no marks of arising all; "In Prajna [another ing Buddhist says, Tao-hs, work] is that is known, that there`ts and nothing nothing seen. " The

function knowledge's [holy] of This specifies it has no marks and but why do we say that intuition, is a markless there that It is evident knowing? has no intuition. knowing and an unknowing For what reason? is then there is known, that If there-is something is not known. Because in the holy mind that something that is nothing is known, there that is nothing there is termed knowing of unknowing is not known. The is to be believed the sutra when it Thus all-knowing. is known that is nothing there "In the Holy Mind, says, is not known. that and nothing his mind and fills the holy man empties Therefore Though he always knows, his intuition. (makes real) his brilliance Thus he can muffle he never knows. . the his light. His empty mind mirrors and sheathe his Knowledge and blocking Shutting up metaphysical. the inscrutable. he perceives hearing, his alone all

in holy knowledge Consequently, is a mirroring there that is no knowing in probes the abstruse, yet there it. is the functioning In the Spirit there of to occasions, is no del iberation responding yet there in it. is no deliberation Because there in the it is able to reign Spirit, alone beyond the world. is no knowing Because there in Knowledge, it is able to intuit Knowledge, metaphysically outside of events. though outside is never devoid of events, of events. Spirit, though beyond the world, is always within the looking Therefore, down [to Earth] world. and looking he adapts himself to the up [to Heaven], transformations. His intercourse (with living beings] is inimitable. There is nothing that he does abstruse (results) not discern, yet he has no process of intuition. This is what no-knowing knows, and what (R. p. 213) the Holy Spirit meets.

This

brief

passage
from the

contains,
Tao

apart

from
(Therefore

sutra

material,
the holy

two
man empties

quotations

Te Ching

his

mind

and fills Thus

his

intuition'... his

'Though

he always

knows,

he his

never

knows.

can he muffle

brilliance

and sheathe

light'),
('His

one quotation
empty mind mirrors

from and one allusion

the his metaphysical. all with

to the Chuang-tzu
Shutting up his the

knowledge inscrutable'... illimitable'), ('Therefore, he adapts Quite free apart

and blocking 'His

hearing,

alone living to

he perceives beings the is I-Ching, [to up

intercourse

and one ambivalent looking himself from to these down [to the

allusion

Earth]

looking and

Heaven]

transformations'). to such kind the Chinese classics spirit', apart the of events'. there and from the is

allusions terms a Taoist it,

use of

'un-Buddhist' of in intuit

as '(holy) to a spirit beyond outside

several world, world'...

references though 'able also to

'reigning metaphysically

alone

The fact does not

that

Seng-Chao

writes

differently It does of

does

not

mean that what was

he

understand by the

Buddhism. Chinese text. literati

show however the time to

considered well-written translations inaccessible, achieved interpreters manner. its

be a

Buddhist must have

By comparison, some extent

Kumarajiva's alien, and Treatise Chinese

seemed to perhaps in the

and this influence such

explains later rather

why the

Middle

tradition than in

through

as Chi-tsang

any more direct

To say

that

a text of since course the

is

'Chinese' raises

or

'Indian'

as far about ideas

as Buddhism

is

concerned, identity, into the

many problems of Buddhist

cultural and practices of some ten

penetration

Chinese from

intellectual about the

tradition end of the

over

a period (200

centuries meant that

Han dynasty

AD) onwards more and

Chinese with of

Buddhist concepts multiple

at

thought such Buddhas

became progressively incarnation,

'Indianised', the
its

as re

emptiness each with

existence
own Mount

and world-systems,
becoming the

Sumeru

the

centre

common currency

of

philosophical was a clear

debate

inquiry, and to

but

in it

Kumrajiva"s-time might be said that

there it

distinction authentic between way,

be made -

was Kumrajiva"s possible in an Indian

translations those texts which

which which

made the presented Buddhism the or text it came in

distinction Buddhism a Chinese itself

and those

presented from

way.

The distinction it was written

stemmed partly in China

- either

by a Chinese

from

India

to

and partly single out

from

the

translator. as the Indian the

Kumirajiva

It only

might translator

seem up to

invidious the 5th

Kumarajiva understood

century that his

who both

Buddhism process
is

and could of
widely

ensure
into

understanding
but it is a fact

survived
that

translation
regarded

Chinese,

as the grounds.

greatest

translator

of

Buddhist

texts

on precisely

these

4.2

The Middle

Treatise

in

Studies

of

Mdhyamika

From a slightly studies neglected scholars establishing comparative texts. wider 'earlier' 'authentic This 'quest with text'. of

different the the

point Middle

of

view, Treatise

that

of modern again

Japanese to be

Madhyamika, because of

tends

overriding to of

concern

amongst

Japanese meaning through and Tibetan context to with of a by

to

obtain

access

Ngrjuna's

'original'

an ur-text investigation investigation for the 'better'

the of

mlamadhyamaka-krik Chinese, place Buddha' Sanskrit within which the tends

the takes

historical

equate

indeed, and

'Sanskrit-text'

From this be treated interest perhaps

point

of

view,

Chinese rather

materials than original from view

understandably sources.

tend My own

to

as secondary, in from the the All Chung-lun Japanese major

developed point studies of of

a rather rather

different,

and

elementary, in the West have

perspective.

Madhyamika

71

been

carried

out

on the of the

basis Middle

of

Indian

and Tibetan have several intellectual known to such remained

materials, virtually and to

and the unknown Japanese Nagarjuna, Chinese Treatise. actually Century

contents

Treatise Although

and unacknowledged. Buddhist schools trace

Chinese roots

their only

Nagarjuna's translations I wanted meant for the for first of to

works

were

them through Middle Treatise' early of versions it 5th and who of the

and conunentaries to those know what Chinese

as the

'Nagarjuna's who received

Middle in the

time

Kumarajiva's or other

translation Indic

had no knowledge text, verses. isolation reflected Churon) Nagarjuna's is or access

any Sanskrit any other Treatise

author's is

commentary if ever, of Middle denote their

on Nagarjuna's viewed in as is (Jap: versions of

The Middle in in this the

seldom, scholars 'the

way by Japanese way that in the term

Madhyamika, Treatise' all

used

an all-embracing Stanzas, with

way to or without

Middle

commentaries.

5.

Mdhyamika

15

.1

Levels

of

l4dhyamika

in

The Treatise

Ngrjuna's
Their meaning

Middle
is not

Stanzas,
obvious,

in

all
and

versions,
in the early

are

aphoristic.
of Western

years

(L

studies meaning Buddhist

it (as

of of

M dhyamika the

learned texts. the

battles

were

fought lay

over in

the the

basic

Mdhyamika which
absolutist?

The problem Middle Stanzas

world-view
or was

presupposed.
a crypto-Vedantist psychological

Was

nihilistic, Sankara

Was Ngrjuna Are the

a crypto-Buddhist)?

categories Abhidharma (reductio faith in

of to

early

Buddhism

such or is

as are

elaborated

in

the

be abandoned,

Ngrjuna's

prsangika basis of deep

ad absurdum) the that words of

method the

predicated There

on the is

Buddha? about too, his

no end to purpose

the and

questions

can be asked and no limit, around

Ngrjuna's to verses. the

presuppositions, that could the

number

of

commentaries to one on

be composed Middle Stanzas

According seventy

source, the

Treatise written in

was one of in the two

commentaries after he himself by Ngrjuna

Middle

centuries own time,

Ngrjuna. explained himself 'basic according

Presumably what Mdhyamika

Ngrjuna's was, but

no commentary know,

has been Mdhyamika' to

preserved. was;

We do not have we only

therefore, versions

what of it

different

different

commentators.

Nevertheless, levels including verses these of

within discourse. on occasion

the

Chung-lun is of

we can discern the his discourse opponent(s),

at

least

two

One level the voice the

by Ngrjuna, found in the of is or

out

themselves verses of in the

in and prose Middle

straightforward in the commentary.

recapitulation The other 'Blue-Eyes'

text, drawing

form

the

discourse
Kumrajiva,

Treatise
and

commentator,
on the

expanding

elaborating

73

conclusions, examples, generally or indeed

clarifying extending making the the text

presuppositions, argument to deal to

providing with

analogies

and and

new objections, Buddhist,

accessible Chinese reader.

a contemporary In the will

non-Buddhist, (5.2ff), refer to the the

following therefore be

sections used in to

term familiar

'basic basic

Mdhyamika' Midhyamika in focus at which

argument

developed

Ngrjuna's 6,

stanzas 'Survey indicating or other are adds of

and recapitulated Contents' those will points to,

the

commentary. Middle Treatise

Section

on the the

Commentary, diverges stanzas; Chung-lun

commentary of Ngrjuna's of the

from, in

something it will

the

discourse those

words,

highlight its own.

sections

which

distinctively

5.2

Basic

Mdhyamika

in

the

Treatise

Different
in different

authors
ways.

have

presented
recent

the

basic

tenets
T. R. V.

of Mdhyamika
Murti's The

Among

works,

Central as the then the etc.

Philosophy central

of

Buddhism

takes

up,

first

of

all,

causality and

Mdhyamika in turn the

and indeed following (the

Buddhist, topics:

problematic, motion

discusses Abhidharmika );

and rest; dhtus

categories (saihskrta) Self, the

ayatanas, dharmas

skandhas,

conditioned the
as

and dependent the Tathgata,

in under his the

origination;
'philosophy Ngrjuna's

nature

of
F.

and finally,
exposition headings of of

Prajnpramit'. examines

Streng,

thought

Midhyamika

dharmas,
(prajna).

causal

relationships,
in the

nirvna,
introduction

and wisdom
to his

or

insight
English

Sprung,

recent

.1

translation approach. dichotomizing

being reason obstacle,. headings Truths, of the is is

of

the

Prasannapad, the

adopts Mdhyamika

a more thematic method ideas as that are

is

He identifies and destroying

of

concepts;
or

unthinkable;

repudiated; king, and Sprung Being,

no thesis the then mind's analyses (or

standpoint

advanced; is six the Middle Two Way. an

knowing,

conceptualisation, under of the

Mdhyamika 'the truth Nirvna,

Emptiness of

things'), the

Boundaries

Language,

and

Basic

Mdhyamika

in of of

the the

Middle above

Treatise headings,

could but the

be analysed major gathered the true

under

any combination preoccupations three broad of

the

stanzas namely and (3)

may be conveniently (1) causality; it is to (2)

under

headings, things;

character

what

be a Buddha.

These things is

three is

are that

of they

course are

interdependent. entirely subject and this to is

The true causality,

character by which sees

of

meant

dependent

origination, will

how a Buddha

them.

These

relationships

be explored

in more detail.

5.3

Midhyamika

and the

Buddha's

teaching

If can

these of

three course

headings also

can

summarise to summarise Pali

Mdhyamika the

however,

they

be said in

Buddha's

earliest Agamas.

discourses,

preserved

the

Canon and the

Chinese

Yet

the

Middle

stanzas of

are the

more

than for

just

a restatement deals

of with

the

Buddha's questions Buddha asserts in

description which the the earliest

world, did not

Ngrjuna For but

Buddha texts of later, of

answer. the itman

example, apparently

the

denies skandhas

the

existence Only theory 'Do

the

and of teaching

dharmas

(factors

of

experience). into a general

when his the

became formulated of things could have this the having, other, in that line the

insubstantiality themselves does

question self-ness, of

be asked, in the is

the

skandhas the

exist, Since that

way that based

tman

not? one, entities

questioning

on two are

assumptions, substantial self-nature

skandhas, Ngrjuna"s all such

and other words, dharmas

dharmas own-nature

or

and the process of

are

part

of

a universal Buddha, it

dependent lead in

origination, Abhidharmist increasingly be insubstantial composed themselves regression general dependent notion of of

as taught thinking ramified

by the to

could

and did into are that an

an infinite wherein on the but

regression entities grounds

atomism,

asserted they are

to

and selfless, constituent parts, for the

these

constituent and so on. to

parts This the

are

selfless of principle origination, dharmas

same reason,

dissolving that all

causes

intended was are caused

preserve principle

dharmas

(the as well

of

pratitya-samutpda), as substantial things

as the

There from not

are thLs to

four infinite

intellectual

paths

which

seem to

promise

a way out One way is

and complex or think about

regressional the problem

impasse. beyond the

discuss

first

Io

stage, skandhas mental Buddhist satisfactory the

that

of

the

insubstantiality This was the

of

the

itman, way,

composed but it of

of

and dharmas. restraint and,

Buddha's

involves

as the testifies,

subsequent it

proliferation for many a way is too namely entities exist.

philosophies intellectual model,

was not

solution. without however of that that

A second examining model,

to

pursue the

atomistic

carefully that (dharmas Some (a took arrive way,

contradictory everything conceived Abhidharmists reconstructed view that is

presuppositions caused, but

substantial do ultimately or

as finite

particles) 'Satyasiddhi' the

and the name for by subdividing the basic

'Tattvasiddhi' school

Chinese

Cheng-shah) one would of reality. assert

the at

entities characteristic

eventually A third that

emptiness, favoured dharmas dharmas), dharmas, the

also are

by Abhidharmists entirely are the product

was to of

although

most

causality

(i. e. or this

'conditioned' 'inactive' thinking being this could but

,

there such

some ultimate In

'unconditioned' of

as nirvna. lists at 4/2

a discussion inactive without

way of which, In

Treatise are

'three

(dharmas) causes'.

inactive way the upheld, only real the

permanent

and therefore principle of exist, such

all-important and dharmas

dependent as the as nirvana,

origination Buddha are taught,

be

deemed to

'unconditioned'ones.

ultimately

The fourth Kumrajiva by Kumarajiva

way out in China, in

of

the

impasse,

at

least way, the

up to which

the is

time

of

was the his

Mdhyamika letters to

summed up

one of

Chinese

monk Hui-yuan:

The

Great

matter at verbalism

Perfection length. and

the

of Wisdom Treatise the explains It dissociation from all says that quenching is termed all workings of thought

real

character

of

all

the

dharmas.

This step,

is

Ngrjuna's trying the nature

Mdhyamika through of things the

approach. operation (like the

It of

takes thought

a sideways to nor

neither

understand

Abhidharmists)

exemplifying advocating process of

mental

restraint path

(like

the

Buddha), which

but leads, of

instead by a

an intellectual reductio including are

'the

or method to

ad absurdum, the seen

an abandonment of emptiness This,

standpoints, other

standpoint to
Path'.

from says

which

all

standpoints
is

be erroneous.

Ngirjuna,

Middle

Whether to all

or

not

Ngrjuna's

method method a kind

'works' of

is

a difficult the

question of in of

answer. views

The Mdhyamika definitely it, induces but

exposing of is

incoherence vertigo

intellectual enough, to in the

one who pursues being insight

Buddhas

whether

this

the

sense

an adequate into
from

intellectual way things

concomitant really are which

meditative

the

distinguishes
is beyond judgement.

ordinary

unenlightened

people,

If

Ngrjuna

is

correct for all

to

advocate wrong 'view'

between

emptiness then

as a unique naturally

and

universal cannot
hand properly the

panacea be evaluated

views,

emptiness other
and of

as one

among others.
the of only doctrine emptiness. one who

On the
of

there

is

a difference the

emptiness The view has

understanding is

doctrine that

Treatise

overwhelmingly

already

insight

can

correctly

handle

emptiness.

Let

us examine,
to

then,

the

three
causality,

components
the true

of

the

Middle
of

Path
things,

according

Ngrjuna;

character

and what

it

is

to

be a Buddha.

5.4

Causality

Causality Ngrjuna's process susceptible Treatise origination. the twelve is to it

is

the Middle

topic

dealt

with

in

the

first

chapter of of In the

of causal is

Stanzas, to the

and the whole work.

examination The notion

central unlimited means

causality the

analysis in particular in the

and interpretation. Buddhist standard four causality, and unvarying holy always achieve, events are or noble

or dependent formulae truths. to the process of

expressed causal in the links

and the

Causality by which the 'calm

Midhyamika or of

context fails to All

refers spiritual

one achieves, cessation

liberation, in the

things'. realms

and processes

material from not wants

against

and psychological point of view.

considered interest in in the

and evaluated causality sense that it

'given'

this

Ngrjuna"s or philosophical

is he

therefore to

scientific

establish
experience

hypothetical a
or revelation.

causal
The

process
causal

and test
is

sequence

by the 'twelve that

Buddha, causes

and its

components are

are

not

in

question. in the

The of

and conditions' twenty-six,

detailed

chapter

title,

chapter

as follows:

(26v1)

in delusion beings, Living obscured to the three Subsequently give rise actions these three And through actions producing According to their they fall predispositions six destinies. Conditioned by the predispositions Consciousness a body of the receives When consciousness becomes attached Name and form develop Name and form developing Cause the six avenues to arise When senses, objects and consciousness There arises six-fold contact. On account of the six contacts The threefold reception arises On account receiving of the threefold is produced. Craving
there On account are the four. of craving is existence. there And because of grasping the grasper If not grasp would

into

the

(v2)

six

ways

(v3)

combine

(v4)

(vS)

graspings

Ther (v6)

would

be liberation,

and no existence

is birth there From existence From birth comes old age and death Because of old age and death there are ill. the afflictions All of sorrow and All as these such things from birth Arise these causes and conditions Only through Does the great of the skandhas suffering The basis of birth death and
just described man unenlightened it. does not create

(v7)

accumulate

(v8)

And predispositions by the Is created The man of insigtri

(v9)

When They This Thus

these things cease do not arise assemblage suffering ceases. simply

of

the

skandhas

At

two

points or

the

chain

of (vl)

causation

be broken; may (v5).

these

are of that of

ignorance the causal

delusion is

and grasping achieved

The breaking process,

circle

itself

by a causal

a"

following described truths cessation eliminate the found laid noble in are

the in

path the

or Way, formula of

also the

'given' four holy

by the truths.

Buddha.

This

is

The four of karma, will as not is

that of

there

is

suffering,

accumulation be practised traditionally particular Treatise, Way is of

suffering

and a Way to This path, Stanzas 'Way' but or that is this the this

which

suffering. eightfold the Middle upon

formulated formula where itself the is

emphasis a causal

instead

the of

fact the -

process, truths:

consisting

implementation

four

noble

'.. The four involve truths cause and effect' says the commentary, 'If there there would be were no arising and ceasing truths, no four and if there were no four truths there would be no perception of suffering, cutting-off [of karma], of accumulation realisation of cessation [of suffering] or cultivation of the Way, and without perception of suffering, off of accumulation, -cutting realisation of cessation and cultivation of the Way sramana-fruits... be the four there would not (32b27)

The path change, results. there not

or Way is change Unless in

a causal which

process

because actions

it lead

involves to argues liberation Buddha's (which

directed

particular change - or is at

intended Ngrjuna, could

directed

possible, least such the

can be no liberation be achieved If

by methodically causality at all),

following operated there a goal. towards

instructions. say not 'causally'

capriciously would

is

to of

be no possibility tending would be towards

successfully nirvana

acting

towards tending

Actions rebirth

and actions

Si

indistinguishable chapter eight:

in

their

effects.

As Ngrjuna

puts

it

in

(8v6)

Where there is no recompense for There is also no nirvna And whatever one may do Is completely vacuous and without

sin

or merit

effect.

It

is

quite

clear

that of the

Ngrjuna causal

accepts sequence of

without leading causality,

reservation to nirvna. namely The 'twelve the

the But

Buddha's there actual causal

causes

account another

is

important of causality; the

' and

dimension how it circular

so on up

mechanism links'
C causes

works. causal

describe
D...

sequence
A',

'A causes
but the

to..

causes

Buddha 'actions'

did

not

it make

clear

how A,

'ignorance' and old-age

can cause and death.

B,

and so on up to

existence

Extremely
could of the be,

complex
and were,

models

('views')

of paychophysical
thinkers for

interaction
on the it which laid to out say by basis is

developed of

by Buddhist causality, or models to following it but

Buddha's to

teaching these very the would

Nigrjuna

attachment itself the that means

views

of

causality the path

constitutes Buddha. for It

barrier not

be putting the

too

strongly causal

Ngrjuna

'ignorance"in to or views about

twelvefold

sequence

'attachment views' as the

themselves

causality'. theories

He identifies about the causal These

grasping and

'perverted process,
views

'sophistries', stuff
rise

very
give

of
to

ignorance
actions,

and delusion.
craving, and

hence

perpetuate

the

whole

miserable

round

of

birth

and death

91

(sainsra). taught beginning which

The Buddha, in

according to this selection

or aspect of

to

Ngrjuna, such

taught views. stated in

what At the

he

precisely of the

order

extinguish is forcefully of views

Stanzas

a verse is
at once:

in

a representative
Each view

about
is

causality
negated

presented.

causality

(lvl)

No No No No

arising and no ceasing permanence and no severance identity and no difference arriving and no departing

And these by a verse teaching:

so-called of

'eight the

refutations' Buddha

are and the

immediately intention of

followed his

homage to

(lv2)

To the one who can expound this of matter And completely sophistries all extinguish

causality

I bow my head in reverence

greatest of

The Buddha,

all

teachers.

Similarly, makes by the clear

at his

the

close that

of

the the all

Stanzas, Buddha's views:

Ngrjuna teaching

once-again was motivated

view to

desire

extinguish

(27v30)

To Gautama,

Great

Sage

and Master,

preached Who from pity and compassion Entirely off all views; cutting bow our heads in reverence. We now

this

Dharma,

The method 'views' and

which

Ngrjuna

adopts

in

order

to

destroy to those of

all

these

'sophistries', it what

and to-re-present he conceives to be the

who have the

misconstrued

spirit

b)

Buddha's his

teaching,

is

to

take adhere,

up,

one by one, (such to as that show that

the living

views

to

which

opponents

allegedly in samsira),

beings views are

transmigrate incoherent. within dharmas, 'self-nature' the process

and then

such

To begin process of

with

he creates

a dichotomy, constituent

identifying parts or

a single to each or being

two or more

which

he provisionally In or chapter

attributes sixteen is in law that the of for of Buddha's karmic (directed example,

'own-being'. examined This process

contemplated is axiomatic and the

transmigration. teaching; recompense change) without which

transmigration is take implied place, in it,

self-transformation cannot be attained.

cannot

and nirvana

The Buddha's several

account

of or

transmigration synonymous terms

includes

of

necessity such to as carry

overlapping

and concepts which

'living in

'predispositions'
through course from one

(Sanskrit:
life the to the

samskra)
next; the

are

said

being' a manner of

who of speaking;

'possesses'

predispositions,

the

'skandhas, of (to

realms the

and avenues' living being);

(Abhidharmic 'the body'; (from

categories 'extinction'; the

and

constituents 'bondage' 'the five

the

passions);

'liberation' 'reception' (samsra)

passions); of the

who is one skandhas); These merely to

bound'; 'birth terms words attain or

'dharmas'; death' and have used

(another and finally, says his

nirvna. They assist separate are

been misunderstood, by the Buddha in

Ngrjuna. to to real,

teaching refer

beings 'things'

liberation. 'objects' which,

They do not added

together,

constitute

3 q-

transmigration. operation intellectually exactly what is

Transmigration ineffable,

no doubt

takes to

place, it

but

its

and attempting

comprehend the process

by subdividing the Buddha

and analysing 'delusion'.

is

means by

The essentially
analysing, can, says of

delusory
grasping

nature
onto

of

such

subdividing
generating showing that

and
views, the

concepts

and by

Ngrjuna,

be demonstrated

picture full of

or model

of

transmigration

thus

obtained It is views

is

incoherent, to be

contmdictions that Nigirjuna

and incongruities. presupposes He does that not all

important will

remember misleading possibility Buddhist to analysis

inadequate. and that world-view in other transmigration described terms

consider features

for

a moment the of the

and other by the than are

Buddha might skandhas, might

be susceptible and so on from our point but

dharmas, terms

('emptiness' of view

and be said

'thusness' to supersede Ngarjuna, These

which

the

Buddha's

own terminology,

their given Buddha But

meaning, to

says

cannot were the

be grasped terms

by one who is by the validity.

analysing).

sanctioned their

himself, Buddha's to

and Ngrjuna teaching tale. fabricated. is is It

does

not

question

the

seen by Ngrjuna conveys In the a meaning fairy but

as somewhat which there is real, is no

analogous

a fairy are

by means which castle in which is

tale,

a princess

sleeping, In being teaching the

nevertheless there are no This a means,

awakening five

a real but of the

possibility. the living

same way,

skandhas,

may attain

understanding

Buddha's

nirvna. T as an expedient,

6'

is the

characteristic Buddha-Dharma of places

of

the

developed is

Mahayanist

understanding in a

of

and it in the

made explicit though

by Ngrjuna the term 'skilful

number means'

stanzas,

which

figures not in

so prominently only to what does in in

in Mahayana the not Buddha itself

canonical but in to the

works his

and which very

refers

taught occur Treatise

appearance

the only

world, once passage

stanzas, (at

and occurs

the

Middle

commentary which was and skilful which

25a15-18)in certainly the idea

a long written

chapter

eighteen,

almost 340 to means

by Kumrajiva A less found in

(see

nn. 53,270,339 of the

translation). is however in

developed the concept

version of 'two

truths'

Ngrjuna

discusses

chapter

twenty-four:

(24v8)

Buddhas rely All on two types of truth to teach the Dharma to living In order One is conventional worldly-truth,

beings.

The other

is the truth

of the ultimate

meaning.

These

will

be discussed

further

below.

In

chapter

sixteen ,

of

the

Stanzas,

in

his

discussion the delusory

of

bondage of

and liberation, words pairs beings is understood of terms:

Nigirjuna as referring

demonstrates to real

nature up

entities

by taking living if

predispositions to show that

and transmigration; they cannot co-exist, distinct

and skandhas, to

each the

considered entity.

be an entity,

an own-nature,

from

other

9G

(16v1)

As for the predispositions transmigrating, If they are permanent they should not transmigrate. Nor should they if impermanent. It is the same too, with living beings. If living beings transmigrate Within the skandhas, the realms and the avenues, Seek them five ways; they are utterly nonexistent. Who is it that transmigrates? If something transmigrates from a body It will be bodiless. If it has no body, Then there be no transmigration. will
The predispositions Such would never becoming be the case. extinct?

(v2)

(v3)

to

a body,

(v4)

Living beings becoming extinct? This too could not be right. (v5) Predispositions have the characteristics and ceasing, Not bound, and not liberated. Living beings too, as formerly explained, Are not bound and not liberated. If bondage means the body Then having a body is not bondage. Not-having a body also is not bondage, How then can there be bondage? If bondage preceded the one who is bound, Then it would bind the one who is bound. bondage exists But in reality no pre-existent (aspects) The other may be answered as in 'going coming'., of arising

(v6)

(v7)

and

After held

verse concepts

8 the to

argument a comment

shifts on the

from person will

a destructive who holds in his

analysis them -the stanzas views, holding

of one that and

who generates standpoints absence views. of

views. only views reside

Ngrjuna in people

argue

holding there

particular is no-one

therefore

means that

D(

(27v29)

dharmas are empty Since all Views about the permanence, etc. of the world In what place and at what time And by whom, would such views be generated?

To achieve
all are

cessation
is

of
what

views
the

is
Buddha

to

achieve
taught.

selflessness,
As Ngrjuna

which,
puts it

agreed,

in

the

chapter

on Nirvina

(chapter

twenty-five):

(25v24)

dharmas are inconceivable. All futile Extinguish thoughts. all There is no person and no place, is nothing And there by the taught

Buddha.

By contrast, abandoning enjoy the

those views

who seek can never of

to

preserve

selfhood their views or

while desire (in the onto case to

succeed, having to

because

satisfaction of the Treatise, is

abandoned

language concepts bondage of views,

'receive bondage -

dharmas' in this

'grasp

as real') to

itself

particular the In

a deeply-rooted as something which

concept the

of self

'nirvana', can 'have'.

cessation fact,

argues

Ngrjuna:

(16v9)

dharmas do not receive "If we We will ni rvina'" . attain Such persons as these the ones in bondage themselves Are

to

receiving.

Nirvna nirvna different:

and samsra is to

are

ultimately idea of

the

same,

because

to

attain

abandon

the

samsra

and nirvina

being

9 r

(16v10)

Nirvana Separate

is not something special, from birth and death...

In

nirvna

all of

distinctions things is

are 'thusness':

seen

to

be unreal.

The real

character

(16v10)

The meaning of thusness [the ... thus, How can there be any distinctions?

true

character]

being

This 'true the

reference character' analysis of of 'The

in

the of

final

verse leads

of into in

chapter the

sixteen major

to

the topic the in

things

second

basic true

Mdhyamika character of

Ng rjuna's its and

stanzas, synonym

concept

things'

'emptiness'.

5.5

The True

Character

of

things

Emptiness outlined origination.

is

another of

word the

for

causality, process in

in of

the

Buddhist

sense,

above, This

ineffable

dependent twenty-four:

is

made explicit

chapter

(24v19)

There

has

never

existed

a single

dharma

Which did Therefore

Which (24v20) If is

not arise no dharma

not empty were

from exists

causes

and conditions

everything

not

empty

There would be no arising or ceasing And thus there would not be The Dharma of the four holy truths.

And in 24v14 is emptiness

it (i.

is e.

things said that can only happen the process of causal change):

where

there

By virtue of the principle dharmas are established. All If there were no principle Nothing would be established.

of of

emptiness emptiness

To deny

emptiness

is

to

deny

causality

and the

causal and the

relationships possibility of

upon which following

karmic the

responsibility predicated:

Way are

(24v36)

If

you

reject

the

idea

of

emptiness

Then there will be nothing which is done, There will be doing without doing [i. e. without done] anything And a non-doer be called will a doer.

'Emptiness'
non-meaning.

has
At

the
one

meaning
level,

of

causality,

but

it
the

also
way

has a
things

emptiness

describes

are

according

to

the the

Buddhist term in

world-view, a non-technical of

in which sense)

the is

whole

of

existence seamless or

(using web of

seen as a moments

causality,

empty

any distinguishable of infinitely

separate in

entities which

an Indra's everything depends

net

reflecting

jewels, else

entirely or

upon everything own-being. this each reality dharma in being

and nothing

has

independent the

substance described 'cease',

Speaking terms of

conventionally, 'dharmas' which

Buddha and

'arise'

90

both the not

the

effect which

of it to of

the

dharma

which

causes

it

and the of

cause

of is

dharma

brings

about. of

The sequence as temporal, is

causation a to

necessarily model

be conceived cause followed

though adequate

temporal the In

by effect

convey

general the first

idea

of

causality. of of the Stanzas Nagrjuna in the four reviews a rather is cause

chapter model to the

more

complex

causality

(which in

commentary types of

attributed are said to

Abhidharmists) on each

which

operate

dharma.

(lv5)

Causal condition, cause sequential Objective cause. predominant cause, dharmas Four causes produce all beyond these. There is no fifth

Ngrjuna types of

is

not

concerned supposed of

with to

showing interact; which

exactly his involves each

how these purpose the other is

four only to of

cause

are

show that dharmas

any model arising

causality

elements is he deals verses

and ceasing internally and

and causing contradictory. of his causes conclusion as causes

inconsistent with to of each twelve causality of of

Although individually applies to in all

the

four

types one,

six

chapter involving

models

dharmas

and effects:

(1v13)

In causes and conditions, length, in vain for an effect. You search does not exist conditions within If an effect from them? it issues that How can you say

whether

summarised

or

at

ui

This

argument, the two

with

minor If to

variations, dharma operate

is A is

repeated said to

time cause in

and again dharma any B,

throughout or if the

Treatise. are said

interdependently suffering the

process then B, in

such

as seeing, dharma case B,

going,
y

burning, presupposes

and so forth, of dharma

either which

A already not

existence

A has in But

'caused' case the has

B, or

dharma

A can exist are not in are fact

without

dharma

which the

two dharmas taught of that these

interdependent. entirely argues

Buddha

dharmas

dependently Ngrjuna,

arising, conforms with

so neither the

possibilities,

Buddha's

teaching.

Nevertheless operates, understand process mind. has who and of

the it and it

Buddha involves

has

taught

that

the

causal are is

process we to that the

dharmas.

How, then, answer to the

as operating? is

Ngrjuna"s

causality 'one

incomprehensible insight' 'analyse', and views' insight sense not that of the it

unenlightened it, and one

Only insight

who has not

can comprehend 'conceptually about only causality. sees that

does

discriminate' In the other

'generate the is

sophistries one who has empty in the

words, process own-being abandons

causal with he also

contains term

no elements but is This empty, can be

(the even

first the that only at

meaning 'view' even the that

emptiness), process

the

causal is

(acknowledging accomplished

emptiness level of

empty).

praxis,

by cultivating disciplining Buddha.

the of the of

Way, and acquiring the mind through really

insight the are

by means of taught

meditative by the at

techniques can also

But

things way

be hinted

by descriptions

LZ

the than

causal even

process the

which

are powerful true that

in

a sense myth of

more true dharmas

or arising

accurate and

Buddha's more of

ceasing; embroidered

certainly versions

than myth

the

rationalised by the between

posits

and

propagated

Abhidharmists
which are more

To establish
true and less

a distinction
true, Ngrjuna

explanations
two levels

of

truth,

a 'conventional or the 'highest account its truth'. of

truth'

and 'a

truth

of

the

supreme is, in

meaning' general, forth, statements

The conventional skandhas,

truth nirvana to

dharmas,

and so all

although

meaning purposes Buddha:

can be extended of communication,

cover especially

made for by the

communication

(18v6)

(18v6)

is a self, there The Buddhas may teach that is no self... Or teach that there is a the 'truth While of the highest meaning' detr. ription as seen character of things' of the 'true by the Buddha. dharmas Within the true character of .., There is neither non-self. self-nor

But

since

the

account

is

not

the

experience,

Ngrjuna"s

description the are

grasp

of

things

as they

really

are

oscillates such which

between, as that the mind

on

one hand, actually

straightforward empty, ineffable,

descriptions, like things

things cannot

(27v22)

skandhas The constant of the five succession the flame of a lamp Is like the world Because of this bounded nor unbounded Can be neither

613

and on the description that has given to have

other

hand warnings

against

regarding account the of

this reality truth than one

as a better by the insight. Buddha.

conventional To appreciate

highest

Otherwise

(24v11)

If he is unable to perceive emptiness correctly, A dull-witted injure himself. man will It is like a spell unskilfully-invoked Or a poisonous snake unskilfully grasped.

Such warnings into of conventional a Buddha, for

are

made because truth if it

the is

highest

truth

can easily the

slip insight

apprehended misleading to For

without

and it

is

actually person

and perhaps the teaching the of

dangerous 'the true

an unsuitable of things'.

encounter the ordinary

character the and true

person,

'analyser', is safe

Buddha's for all

simple practical

teaching

on dharmas

and skandhas

purposes.

Ngrjuna's one hand

motivation he is effectively accounts and skandhas warning - cannot of things is the that

here

appears

somewhat

equivocal. Buddha's couched on the

On the and the in terms

demythologising of causality which

the are

Abhidharmists' of dharmas he is

arising the real

and ceasing, character grasped of the are, insight of

but

other he

hand

things because

- which the really being real

describes character but case, actually only

be intellectually is not a model really

way things and this

are, the the

way things or

a Buddha,

one who has

can comprehend

highest highest analysing,

truth. truth,

Ngrjuna's but unlike

'real the beings,

character

of truth

things'

is

the by

conventional this truth

'grasped'

unenlightened

cannot

be grasped.

(18v7)

The true

character

Is severance of mind, actions and With no production and no cessation

of

dharmas
speech.

Calm extinction, (18v8)

like

nirvana.

All things are real, unreal, Both real and unreal, and Neither unreal nor not unreal, This is called the Buddha's Dharma. To know for oneself, not following Calm extinction, without sophistries, No differences and no distinctions This is termed the 'true character'. others,

(v9)

(v10)

If dharmas arise from conditions, They neither from, their are, nor differ This is why we call the real character
'No arising and no ceasing'.

conditions.

(vll)

Not one and not different, Not permanent and not cut off; This is the flavour Of the sweet nectar of the Buddha's

teachings.

Since

the

real of

character truth from has to

of

things

is in

non-grasping, order to

the the

perceiver highest being

One'.

change,

apprehend

truth, into
The

an analysing, a Tathagata,
the Thus-Come

conceptualising, or, in Chinese,

what it

unenlightened a 'Thus-Come
is to be a

a Buddha,
nature of

One or

Buddha, the

is,

therefore,

a central

concern

of

both

the

stanzas

and

Treatise.

I]

5.6

What are

it

is three

to

be a Buddha. in the Middle another Stanzas; is of the the one is Buddha Middle the Buddha one can and is

There

Buddhas

Gautama, become, the third

who taught by following is the in

causality, the

that Path,

prescriptions the twenty-two

Tathigata, chapter

'Thus-Come' of the

whose nature Treatise. homage in

contemplated To the and last throughout motivations

Ngarjuna

first

Buddha, of

Gautama, the stanzas, this

Nigarjuna in and

pays

the

first

verses the are

reports

scattered

references and twenty-four

stanzas recorded.
that:

Buddha's For example,

characteristics in chapter

this Dharma, One knew that The world-honoured in character Extremely and subtle profound by the dull-witted. Could not be approached to teach. This is why he was unwilling

Gautama's dharmas, nirvana But

presence the four

is holy

always truths, from the not,

the

felt, the his

of

course,

in links,

the

teachings the

on

12 causal early

skandhas,

and so on, also

drawn knows does

what

sermons. mind able in a way that to draw

he

Ngrjuna

Buddha's for
Buddha

his

opponent
distinction

apparently
between

he is
says,

a
sees, such

and what

that, non-self
the

for

instance, as merely
could

he is one of
have

able a set

to of
if

identify alternative
the

the

teaching teachings
had

of which
been

Buddha

employed

circumstances

different:

016

(18v6)

is a self, The Buddhas may teach that there is no self. Or teach that there Within the true character of dharmas There is neither nor non-self self,

Similarly, cease,
emptiness,

although Ngrjuna
although

the asserts
he

Buddha that
is not

taught in
able

that the
give

dharmas Buddha
any

arise

and

fact
to

taught
He does

examples.

however existence, in 15v7:

quote

from

a sutra from

source

the

phrase several

'separate times,

from for example

separate

nonexistence'

both existence The Buddha is able to extinguish and nonexistence. As it says in the sutra, to Katyyana'; In the 'Instruction from nonexistence' from existence Separate and separate

The Buddha's
already there;

teaching
he does

is,
not

in

any case,

a teaching
but

about

what

is
by

reveal

a new truth,

apprehends

his

insight

and conveys

to

others

a truth

which

others

can also

perceive.

(18v12)

Buddha had not emerged in the world, If the had utterly ceased. And the Buddha-dharma The insight of the Pratyekabuddhas separately. quite Would have arisen

This than

understanding 'what the teaching and to

of Buddha

the said'

Buddha-dharma enables as

as

'what to or

is

true'

rather the

Ngrjuna an expedient of

interpret provisional as

Buddha's teaching,

on causality propound the

doctrine

emptiness

a 'higher'

-I

truth between

than

that

of

the

Buddha's says with of

first is

sermons. the but doctrines the it case

This did

distinction not

what

a Buddha originate

and what Ngarjuna, Mahayana by all

necessarily element supported in

became an important which could schools. not be

the

defence

by teachings

shared

Buddhist

Once a distinction is the case, the the

is

made between arises of What all

what the is

the

Buddha of

says the

and what

problem does

status true,

teachings to

which judge?

Buddha

convey. that

and who is (including

Ngarjuna

asserts

Buddhas

Gautama)

(24v8)

rely on two types of truth ... to teach the Dharma to living In order truth, One is conventional worldly is the truth The other of the ultimate

beings. meaning.

Of these classed hearers

highest meaning' 'non-arising However, 'profound misconstrued chapter 'grasp emptiness

two

truths,

the

truth what

made public the

by the

Buddha said of
the the

is if the
ultimate

as conventional; had not

meaning', is equated and it

Buddha would becomes the

'truth

have 'truth
of

his

been
and

'dull-witted'
in the the stanzas teaching of that

this of

with

emptiness, and absolute

non-ceasing' the in case

dharmas, this can (see

causality. is be of to

remains and noble by the

teaching, therefore section 6.5, by

which still

character'

dull-witted persons

discussion their tendency They

24). on to' itself

Such or

may be

identified to emptiness though,

become into

attached a dharma

itself.

make points

(even

as Ngrjuna

-1 a

out, views), being the of the

the

Buddhas and they

only

teach

emptiness this is

to wean us away from really are,

all

say that the need to

how things between

without made at level he has for

aware

of

distinguish

statements the highest is that

conventional truth. One of

level, the

and statements characteristics wisdom to select in his

made at of

a Buddha appropriate

compassion levels however the

and the of is highest

teachings The implication can really in fact, can

different of this

receptivity that only teaching.

hearers. insight

one who has Only

apprehend understand

a Buddha,

a Buddha.

Apart

from to

Gautama Ngirjuna, Middle

The insight, the and 'true

the

Buddha, there is

is who the

representative that

of

'all

Buddhas' following
by

Buddha

one can become by and re-presented

are that and calm is the being at he

the

Way propounded
characterisctics has no outflows, of other they

by Gautama
of this not

Ngrjuna.

Buddha analyse, is

possesses perceives cessation who the and saint, that critique an really highest so on.

does dharmas, words,

character' In as truth; is insight' can

which this

nirvana. things of

Buddha are

sees level While or

are,

just like

as they a mirage, of one the

described a flame, the hope entire that that

empty, the

like teacher,

Gautama 'man of

exemplar is the

sage,

who holds Ngirjuna's belief

out

ignorant of 'fixed

person

become is

a Buddha.

natures' take the place,

predicated and also of of on

on the the

transformation viewing towards things the

can from ultimate

belief

standpoint

emptiness

contributes

realisation

nirvina.

'1y

(24v39)

If

there

is

not

emptiness

One who has not yet attained will never attain Nor will be cut off, the defilements Nor will be termination there of suffering

As well insight',

as describing Ngrjuna of
in

the devotes

Buddha

Gautama of

and the the

'one

who has to an the

a

a chapter

stanzas

examination
chapter is

the
one

'Thus-Come',
sense simply

the. Tathagata.
another exercise

Although
in creating

dichotomy skandhas'), a Tathgata

also

(in

this

case

between that fail,

of

'the

Tathigata' to

and 'the analyse is the

five being of

and showing is bound

summary

any attempt chapter

to

twenty-two
teaching

nevertheless

a fitting

Nagrjuna's

on causality,

emptiness
Tathigata

and the
who

true

character
perceives

of

dharmas,

for

it
really

is

only
are,

the
and

actually

things

as they

the

Tathgata's thus

characteristic exemplifies
The truth of

is

that

he has no self. teaching

be

The

Tathigata
standpoint'.

Ngrjuna's
things cannot

of

'no
for the real

grasped,

character reliable,
convey the

of

things

is

non-grasping, not grasp.

but

a Buddha's

experience to
of the

is

because
quality

he does
of this

Ngrjuna
the 'sweet

intends
nectar

experience,

Buddha's it
to

teaching',

but

ultimately the

it

cannot

be conveyed change, in

unless order

can be received.
perceive the highest

Thus

perceiver
from being

has to

truth,

an analysing, into a Buddha, a Tathgata,

conceptualising, a 'Thus-Come'.

unenlightened

JOG

6.

Survey

of

Contents

6.1

Chapters

1-5

The first Ngrjuna's central

causality.

Chapter, 'eightfold topic of

The

'Contemplation negation' verses

of in

Causality' lvl, lv2, Treatise,

(1/0)

begins introducing the

with the nature

in

the

and of
commentary

the

of

subsequent

explains

general

terms

Ngrjuna's

motives major

for

writing the of signify to here with itself, of itself

the

Stanzas, of is the the

thus how things phrase most and

introducing really often hence are. used what

a second 'The in the true

theme,

question

character to

things' what in his

Treatise) really

Buddha

sees, the

he is The

referring is

teaching, variously

'True first with cut to off

Dharma'. with the the

'True

Dharma' then

identified the Mahayana is

Sravaka-dharma, of to that the

and finally to is

teaching

Treatise 'characteristic is

which

intended (that

attachment any notion which of

any

emptiness' a doctrine in the

say, to

emptiness adhere) in the in in

or viewpoint Mahayana.

one should Dharma' truth' below),

apprehended Treatise

The notion same way (see as

'True

functions device it is

in much the of true two truths only

as 'highest Chapter it is 24, not

the the

Mdhyamika sense that or

insofar

misconceived,
to the task of

'grasped'

hypostatised
or dealing

by one who is
with it. Even

inadequate

understanding

emptiness indeed and precisely

itself

is

not is to

foolproof, here said the

as the to have of

commentary written those his

points stanzas

out,

Ngrjuna in order

refute

errors

who cling

to

-,

emptiness as itself faculties or the

from again,

as a 'characteristic', a viewpoint are dulled, or position. either

that

is,

who regard For those of

emptiness whose the Sravakas of

hearing

the to

doctrine concepts.

the

Mahayana

provokes is

attachments to

The purpose cases

and

Treatise
grasping topic

therefore
at by

wean even
, by and

these
spelling purpose

hardened
out of

away

characteristics topic, the meaning

again

emptiness.

The commentary
the purpose of

at

1/2

addresses
verses,

itself

to

the

content

rather

than

Ngrjuna's

elaborating

systematically

upon
ways

'no
in

arising',
which the

'no
causal

ceasing'
process

and the
(the

negation

of

the

other
by the

six

process

described

Buddha

in

terms

of might

the

twelve-causal

links

from

ignorance from

to 2a8ff.

old

age and death) invokes

knowing

be conceptualised. perception'
in other

The section as a reliable

'direct
things,

worldly
though

means of
perception is

contexts

ordinary

held

to

be inherently
verification

unreliable
in support

.
of

The Treatise
Nigirjuna's

invokes
argument, but

empirical

when the point of

same evidence view it is

is

brought

in

defence grounds "What

of that

the

'opponent's' is the 2/17,

dismissed is

on the illusory. says

what

perceived physical
and:

by the eyes

senses

you see with at

cannot

be trusted'

the

commentator

5v8

The

superficial

see

dharmas

the As having non-existence

And The thus calm

characteristics

of

existence

or

to perceive are unable of the cessation serenity

of

views.

--

and

at

21/10:

'arising If and ceasing someone says exist since we see how can they them with be refuted by words our eyes; and teachings? is not correct, ' this Seeing and why? arising and ceasing eyes is due to ignorance one's with and delusion the unenlightened his man has attained eyes ... in a former his delusion Because on account of world. of his false discrimination in the conceptualisation and he says that his present world, eyes see arising and ceasing....

lv3

is

concerned

with out

the the

nature

of

arising, of

and the a false

commentary of

additionally arising of karma. too for

draws Buddhist This easily 'Where is

implications

view

morality another overlooked

and soteriology major in preoccupation the context is

and the of of the

operation Treatise,

perhaps argument. truism logical:

the

intellectual is purely a

there but it

is

no cause

there

no effect' the

no doubt,

has ramifications

beyond

(2b10ff.

Where there there were then giving drag could and evils in rebirth link. causal

if is no effect; no cause were effects, yet there and causes no the precepts keeping and so forth alms, the ten the hells, down into while you to lead five could acts rebellious be no there because heavens, would the is there

This effect the causal

concern ties importance process. on

to in

preserve with of the a third

the

possibility major

of

moral of

cause the

and Treatise, the absolute In

preoccupation of directed

possibility is and

change

within

Ngrjuna the one hand

delineating total

a path on

between the

fixedness

randomness

other.

I V.

a world into

where

things In

are

fixed,

bondage where

cannot is
there

be transformed fixed,
is

liberation.
of

a world

nothing
because

there

is

no

Possibility

liberating

wisdom,

no connection

betweeen describes possible:

events. the

But

the

Buddha are,

has

said

that says

causal that

co-arising liberation is

way things

and he also

26v5

There

...

If

the

grasper

would

not

grasp

would

be liberation

and no existence

Following detailed
Ngrjuna

on from discussion
in lv5.

the of
The

discussion the four

of types

cause of

and effect cause

is

a more by
in

mentioned
lead

Treatise

follows

Ngrjuna's

rejecting Abhidharmist later

these

theories,

which although the explicitly it

are

identified

as products in mind the

of that,

the

schools, the Treatise,

should

be borne value of

in on

explanatory

Abhidharmist

account

is

approved:

(36c19)

The meaning of .. conditions causal Abhidharma-sutra.

the is

of these twelve and ceasing arising in the in detail just as explained

From

1v5

to

1/10

the

Treatise

refutes

the

four

types

of

cause

listed standard

in

1v5. is

Here, in

as throughout cases the where

the the

Treatise, Buddha-word on behalf

that not 'all one

a double is of involved. the

dharmas instant

applied

The Commentary
Mdhyamika: cease in

invokes
'The

Buddha's
has

word
taught is

(1/10 successive

Buddha

active single

instants.

There

(04.

when they both

abide', point '

so how can you of cessation 'The

say that

a present point

dharma of

is

on the

and not teaches

on the in

cessation? characteristics have form,

and 1/11 of whether are

Buddha

the

Mahayana form have - all or

that

the

dharmas they

- whether outflows

they or

have do not

do not

have or
into there

outflows, these
is no

whether

thay

active
enter

inactive
the are

and so forth

characteristics entirely empty

Dharma-nature; no characteristics

everything and

and

so

conditions... opponent but what is is

'). not

but

a similar for

appeal 'You

to

the

scriptures in the

by the True true has to Dharma,

allowed,

may believe does not to

taught

as an expedient The opponent,

constitute the Treatise, in

reality'(1/11). misinterpreted a teaching for the

according intention,

the intended

Buddha's for

appealed

one context teaching is sutras' this

another,

mistaken

an expedient which to the

'true

dharma',

or hypostatized (1/12 links, thing

the

a process relation to exists'

distinction

fundamentally teaching thing

It was

inconceivable the twelve causal that

'In

of exists,
only

say that is

'because

therefore
in accordance

wrong,

and why?
ordinary

...

with

made by

people of

between

existence

and nonexistence

that

the

Buddha

spoke

them).

'Dharma' range in of

is

a term

best for

left

untranslated, there is

since

it

covers single used

a term by

meanings but
to the

which sense

no corresponding it
the

English,

in

the

in which
in

is

most

often
of

Nagarjuna, arising,

signify most

a component

process is

dependent 'factor of

appropriate

translation

probably

WJ

experience'. teaching, in in

Dharmas the

feature

prominently elaboration the the

in of

the that

Buddha's teaching and

Abhidharmists' of like
causality

Ngrjuna's are

refutation a 'given',
of

Abhidharmists' twelve
This is

theories. links
Ngrjuna

Dharmas
Buddhist

causal
why

and the
can

whole

teaching

say

that

there

are or

no dharmas-if 'self-nature' and settled'

by that or could

is

meant

something since in

which

has

'own-being' is thus 'fixed

'substance'participate have

nothing a process nature,

which of because where it has are to

causality. they is are explicitly

The notion causally

that

dharmas is

no self in is

produced, that

expounded which be) dharmas

1v15 - 1/16, caused

stated is not

something cannot all are

and hence there

no self-nature no uncaused the Buddha's

(i. e. (because there

a rare

a dharma. are

Since

dharmas teaching),
notes 1/10, in 'when

caused, or,

according

no dharmas
to is the

as the

commentator Sutras in

reference

Prajnparamit in the seat

a Bodhisattva

established

of

enlightenment,

he views
of empty

the
space'.

twelve

causal

links

as like

the

inexhaustibility
N

In

chapter

two, in

the

'going

and coming' the the

of

the

title

refers more of of the

to a

'wandering 'Buddhist' verses weight

chapter

samsra',

hence than

chapter rather

has here arid content in the

significance alone to
by

might

suggest.

The commentary of
of

Treatise of
links

lends

this
using

interpretation
the example

the
the

subject-matter
twelve causal

the
to

illustrate

'movement'

and 'stopping'.

t-V

(2/17)

of ignorance, process causing ... being predispositions and so on up to old age and death, 'movement', called and when the predispositions and so forth this cease because of the cessation of ignorance being 'stopping'. called It is like the

The central lies

the

soteriological refutation
of going,

significance of any conceivable

such as goer,

of

the

chapter

however between
place of

in

its

relationship
moment of going,

components

going, elements 'going'..

gone,

action said

of

going,

characteristic to the
the

of

going, in

and other the of

is

by the

opponent of
and

be involved 'three periods

of going,

process the

of

The refutation
the not-yet-gone

time',

moment

significant

because even

the

model it

of

causality stand

which up to

perhaps close
While

seems most is
verse

'natural, that of

though

may not
of

examination,
the final

a temporal

series

cause-effect.

(2v25)

states is

that

the to

components this
empty

of

going

'do

not

exist'

the and

commentary

careful

gloss
...

'nonexistence'
... being merely

as 'false
unreal

insubstantial

designations,

like

illusions

or existent'

apparitions'. is not one of strictly

'Illusory' two different separated the view,

in

the

sense of

of''only

apparently emptiness first are real is empty

meanings in the

which

are

Treatise. that things

The

ontological in the

emptiness, sense of being

as here,

lb

insubstantial

and only

apparently

(7v35)

like illusion, a dream Like an Like a Gandharva-city of The arising, and ceasing abiding Have characteristics such as these.

which

we speak

107

While version

the of

other

meaning

of the

emptiness 'emptiness

is

the

epistemological is itself empty'

emptiness,

which

(24/13)

Because you say that we are attached to emptiness, you them to us. produce But the errors and attribute natures emptiness of of which we speak -this emptiness itself There are no such errors. empty.
is itself But in order to moreover empty. beings, it is taught by means of conventional guide all designations. it is separate Because from the extremes it is called the of both existence and nonexistence, middle path. Emptiness

is

(33b17)

This

emptiness

which argues

is that

itself it

empty does not

is

an instrument to anything is

of

debate.

The Treatise not

refer

and should to of of the a

be understood but also in which

as a viewpoint. difficult to thirteen knock

This

argument In the

difficult

uphold, discussion dharmas

opponent

down. the

context

chapter are

about (i. e.

inconceivability have self-nature),

of emptiness.

non-empty
Nagarjuna

which

accuses

of

holding.

a view

(18cll)

dharmas because that non-empty Question: no say is this If do not exist dharmas so, either. empty exist, is no there But since doctrine of emptiness. a there dependence not be any clinging should reciprocal is in this your It we regard (to way that a position) ... doctrine of emptiness. You

To which

Nagrjuna

replies:

(13v9)

Sage speaks of The Great of the emptiness to wean us from In order views. all then If a view of 'emptiness', reinstate you by all the Buddhas. be taught You cannot

dharmas

From the is actually

Treatise's of

perspective, than,

'emptiness' say,

held

as a doctrine of the

no more value of dharmas.

a doctrine

substantiality

(13/9

to destroy the sixty-two was in order views, as well the afflictions, as ignorance, craving, etc., and all that the Buddha If spoke of emptiness. a person produces further is views about emptiness, such a person incorrigible. As an example, a sick man has to take to be healed. If the medicine medicine makes him ill he cannot is like Or it again get better. a flame coming by water. out of firewood If whi/ch can be extinguished it had been produced by water, what could one use to it? is the water In the same way emptiness extinguish the fires There which can extinguish of affliction. are they some people who, because carry a heavy load of karma, have a mind steeped in craving and attachment and in insight, They are dull produce views of emptiness. is emptiness, is not there there either say that or that (these ideas) they emptiness, again and through generate kind to instruct this If of afflictions. one tries in emptiness, he will person say 'I have known this for this time'. But without emptiness emptiness a long is no way to nirvana, for there says, as the sutra the gate 'Unless of emptiness, you pass through be liberation will your and non-doing, mnrkleanneaa but words'. nothing

It

In

the

concluding

part

of

this of of

passage, debate

the

description off almost means of senses

but

of

emptiness imperceptibly liberation.

'emptiness'

as an instrument into the idea

shades

emptiness between

as the two
Treatise,

The relationship
is never made

these
the

of
the

explicit

in

Treatise between from

insists

nevertheless what

that emptiness a rather

in

there

is

a close

relationship release of
in

understanding

means and attaining technical

debates

suffering.
and

Following
counter-criticism

discussion
based

criticism

on emptiness

chgater

four,

the

Treatise

seeks

to

establish

a close

parallelism

.-,

between on the

the

intellectual and the

deployment attainment

of of

the

concept

of

emptiness, other.

one hand,

nirvna

on the

(7b1)

If to refute one relies on emptiness permanence, no ... is involved, Because error and why? such a man does not to the characteristic if cling Therefore of 'emptiness'. he should to debate, one even wants rely upon the idea of how much more so if he desires to seek the emptiness; from affliction, characteristic of release and calm extinction.

The relationship
and seeing the

between
ultimate

using
of

the

idea
of

of

emptiness
can

in
only

argument
be

emptiness

things

clarified insight, uses it the

in

the

end by reference assumption of emptiness that to that in

to the order

the

idea

of

levels

of (see from below) which of a

has

and the notion

'man of to teach

insight' others, is is to that

unless

may be concluded But the

understand intractable
is not

emptiness problem
possible problem,

partake even
one

insight.
proper insight.

seemingly
of

understanding Nigirjuna's

emptiness word

final

on this

as quoted

above, except
(13v9). people

is

that

those

who do not, 'cannot

view

or

cannot, by all
equivocal; only so

understand the

emptiness

as a 'view',
The are Treatise's

be taught
is they more are

Buddhas'
although such

'incorrigible',

in

their

present

state of is

due to

their it is

karmic

burden. 'But

If

they without

cannot this

see the emptiness

point there

emptiness no way to

regrettable, ... '

nirvna

Chapter sutra's

four

deals

with that

the there

five are

skandhas, five

beginning

with

the

assertion

skandhas.

Form,

representing

the

five

skandhas

of

form,

reception,

conception,

predispositions being What but clear an effect this the 'cause analogy it here of but for is

and consciousness, of of of a cause, form' cloth is, in this is

is

analysed the

in 'cause in

terms of the

of form'.

its

case

not

specified in the

Treatise, makes is being itself the five a it

and threads causal form

commentary which

that

not the

a temporal notion Thus dharmas, of

sequence (as

examined fabrication skandhas dependent.

but

a dharma) not only to

being for

causes. all

'form' which

stands are rests exist

of

taught

be causally assumption found that

The Treatise's are uncaused

is

argument and yet

way

on the are not

that

'things-which
in the world',

anywhere

which

another

saying

uncaused

dharmas

are

inconceivable, between that which all is

since logical, a dharmas not dealt about

the

Treatise

does

not

recognise

any distinction This in assertion, the Treatise

and empirical, are uncaused,

impossibility. raises a question in his are

with

by Ngrjuna dharmas. in

stanzas. three

The opponent Buddhist ones, systems time, dharmas to which the are soul are

asks

uncaused and also said to

There

he states, there are

non-Buddhist dharmas three such

philosophical as space, uncaused reference nirvna n. 85).

samsra,

be uncaused the this is

so forth. and not specified, notion

Curiously, though of

Buddhist a of

probably

Abhidharmist said that to all

to

space or

two forms and (see

be uncaused, dharmas
Ngrjuna's

unconditioned nirvana
in the

The axiom
is

are

caused,
argument

as much as
Middle

fundamental

Stanzas.
notion of

It

is

therefore
dharmas

important
is refuted,

for

the
since

Treatise
uncaused

that

the

uncaused

dharmas

might that

appear, all

if

they are

did

appear, The

to

be exceptions states

to that

the

rule

dharmas

caused.

Treatise

'uncaused

dharmas but other mere

are

mere

figures But if

of this

speech; is true,

they it

are is

not

in

fact true

dharmas of in all fact

terms.

no less

dharmas,

according more than

to Ngrjuna, restate the

and the axiom:

Treatise

can do little

(6c3)

These 'uncaused dharmas' only exist as figures of speech. If we ponder them we find they and analyse are Ifdharmas have their non-existent. being through causes and conditions, we ought they not to say that are If they have no causes uncaused. it then and conditions is as we have said.

The commentary the Treatise in

on 4v5 picks section of is 1/0, insight.

up the of the Since

theme

earlier

introduced between between the by

in

distinctions the

different form insight ignorance form simply is

degrees cause not

relationship Ngrjuna,

and its does

inconceivable, form, whereas

argues

man of

analyse

one who is

bound

and desire

develops else.

distinctions Here the

and sophistries, distinction who do not, traps insight is not

about

as about between

everything those

who 'know' aloof other

and those from words,

rather

it

between

those

who remain in

conceptual the man of the at

and those is

who are

snared

by them; by mental man,

characterised unenlightened
by mental polarity notion of

detachment,

- whereas

common is
for

analysing

and grasping
literal attachment which

forms,

enslaved

attachments. between the 'eye

A rather and

metaphor is

this by the and

detachment of insight'

furnished

may either

be focused

.I

(-

'without of the

outflows' Buddha, or

like

the

Arhat's, with

able

to

see the

Dharma-Body sophistries, in

inverted, as discrete to

outflows, self-natures.

pursuing

and seeing their and if 'mine' nature the

dharmas

Dharmas, vary of the perceiver, of 'I'

according eye of insight

the is

eye of not veiled

insight

by thoughts of

and is

one can of

perceive spiritual (the

the

true

character based of

dharmas. opposition into state

There between forms of the

a hierarchy 'with outflows'

beings haemorrhaging outflows', to the

on the the

attention is the

and shapes) Arhat found of or in

and

'without A clue

which purpose of

Buddha. Ngrjuna's

M dhyamika

may be the eye

assertion

that

'Sophistries

destroy

insight":

(22v15)

transcends The Thus-Come (Tathgata) sophistries Yet men still sophistries produce destroy the eye of insight Sophistries do not gee the Buddha. Such &a thefe

The Treatise's 'sophistries'

gloss

on this

verse

elaborates

on the

notion

of

(22/15)

of grasping 'Sophistries' means recollected that, saying distinguishing characteristics, and so is extinct Buddha or is not extinct, the that inverts to pursue in order sophistries Since forth. man to see the dharma-body he is unable insight, his eye of of the Thus-Come.

thoughts, from this

And seeing as a Buddha

the

dharma-body them for

of

the

Thus-come

means seeing

things

sees

II,

(22/16)

The nature of ... the worlds. of all

Question: Thus-Come? What kind

the
of

Thus-Come
thing is

...
this

is

in

fact
of

the
the

nature

nature

Reply: The Thus-Come has no nature.

has no nature.

Equally,

the

world

Space, referred in this

in

chapter to in

five,

'Contemplation four as one of

of the

the

Six

Elements' dharmas',

was but

chapter it of is

'uncaused

chapter all

analysed six

as an ordinary earth.

dependent water, fire.

dharma wind, mental exist

representing space

the

elements,

and consciousness, on the independently

that which gives

and is that or it

shown to cannot with

be an untenable be conceived its

of

construct either
i. e.

grounds of

to

together
the

'characteristic',
spaceness. Nor,

space

quality

argues existence

the

Treatise,

can

space are,

be termed in the

nonexistent, view of the

for Treatise and

and nonexistence

of Ngrjuna,
shown that

reciprocally
are in this it

dependent,

and it

has already

been

there

no existents chapter does

(i. e. does little

self-natured more than

dharmas). recapitulate of first why being of be being

The commentary the verses, is

although chosen is to the

put the

forward other

two explanations elements, the

space that the

represent least

space six

obviously

impermanent the element

and changeable most likely the to second space and wind, we

elements, by the the the

and therefore unenlightened of view of of

construed that, from

as an 'existent', Buddhist earth, of cosmology, water, them.

are

point four in turn

basic

'supports' consciousness
first refute

elements exists
thing,

fire

and

because
and the

'Therefore
automatically

the

others

refuted'(5/7). upon order listing the the of four priority which standard

The assertion bodily elements seems to puts earth of

that

consciousness

is

dependent The

seems curiously reflected

materialistic in the traditional

be better

lowest the which

and consciousness causal links

highest,

and in

sequence

twelve would

consciousness to the four

precedes elements.

name and form,

be equivalent

The conclusion the true

to

chapter of

five

returns exploring

once more to once again on the other

the the

theme of

character between views

dharmas, seeing

relationship generating

things arguments

as empty, on the

one hand,

and

and vain

(5v8)

The superficial see dharmas the characteristics As having or of existence non-existence. to perceive And thus are unable of views. The calm serenity of the cessation
the Way, he is unable has not yet attained When a person dharmas, of and because the true of to perceive character kinds he generates all false desires his perceptions and into it dharma comes Seeing as a arguments. of vain

(5/8)

being he asserts characteristics to exist ceasing

to this The

that he says he asserts

it

is that

'existent'. it exists. it is that

he

to its Clinging Seeing a dharma and cut off,

that that is it dharmas

says characteristic clinging seeing inexistent. of insight, man they that the view are non-existent, extinguishes arise, that the view they that cease extinguishes and seeing in is something there Consequently, although they exist. is like it he sees, an illusion to dharmas which regard to hold he ceases a view of 'a dream, even so that or a views? How much more so other free Way of outflows'. the calm does not perceive Therefore, someone who see them only will of views, tranquility of the cessation or see them as not existing. existing

I' )

6.2

Chapters

6-10

The

Treatise

commentary

at

6/0

prefaces

Nagrjuna's

argument

concerning passion causal three the

the and the

conceptual impassioned which to but, relates

aspects

of

the

relationship account

between of the (the mouth of

one with desire, This

a brief hatred account version is

process poisons)

and delusion is put of in the twelve part

existence.

opponent, links and it it

as an alternative knowledge against this which

the

causal hearer, argument

is is

presumed that

on the

of

the

background

Ngrjuna's

proceeds.

The opponent have various

quotes

from

a sutra: as love,

desire, attachment
and

hatred

and delusion 'Such

beings are

names such
depend upon

and passion.
these living

obsessions

living

beings,

'impassioned'. the It dharma is the is of

Desire passion

means the and the

dharma

of

passion. one, there

Because is desire. is

of

impassioned two passions. there

same with an angry

the being,

other

Where there is delusion poisons is there that

anger is a

there deluded three three all

and where of

being. forms forms of of

It

is

because activity activities

these

three it and the

the of the and

karmic karmic their

arise, that

because realms

three

arise,

dharmas

have

existence'.

The

three

poisons,

three

kinds

of

karmic

activity,

three

realms,

and existence hatred

are

interdependent. function in the

The three three

poisons or

of

desire, of

delusion and

worlds

realms

116

Buddhist realm types

at

psycho-cosmology, of of form, actions,

place of body,

the spiritual

material realm

realm of

of

desire, through

the three Although

as almost

and the the

in the

no-form, activity'.,
are

'three

forms

of
these the

karmic
three reference

another

Treatise and mind,

described here is

actions

speech

certainly seventeen
notion like of

to in
the

the

three

forms with

of

action

described of
which (see nn.

in

chapter

connection

a discussion
dharma',

the
is

Abhidharmist
an entity 114-117). rather Here,

'non-disappearing bound to the three

a soul,

worlds

the the

three world of

types of

of

karmic and

activity 'neutral'

are or

good and bad actions 'unmoving' realms actions and their motivating in

in the

desire,

worlds

form

and non-form. actions constitute these argues

The three

corresponding forces for

existence, are the

and the three that

action however, cannot

in

realms in this of

poisons. 'the three from the one

a

Ngrjuna, poisons' being

and

chapter

be conceived of these

as entities poisons,
combined

distinct for the

who is
the

a victim
must

impassioned
is to say,

passions

be either

(that

unity),

or

they

must

be different.

(6/4)

do not combine, and why? How are one is like itself? It dharma a with combine can one itself. them As for touch fingertip cannot which too is impossible, dharmas, this different as combining is dharma different. If they each Because are and why? is absolutely there then no need for complete already they will though for further combined, even combination, different... remain still If they then they

iii

The Treatise true, but all

once

again

asserts are

that

what

the

Buddha

says

is

explanations

untenable.

(6/10)

As with is with hatred passsion, so it and delusion. As the three with is with poisons, the afflictions so it all dharmas, and all which neither precede nor succeed each other and are neither but are combined nor separate, wholly through established causality.

Chapter with the

seven

examines

the sutra

'three

marks'

of that

dharmas, dharmas of three

beginning arise, abide

authoritative but denying In refuted nor marks not

statement

and cease, characteristics. dharmas neither are

any further Ngrjuna's

reification verses, that since the they active

these marks of are

on the

grounds

themselves (caused,

'active'

'inactive', themselves anything. the

conditioned) marks could

would

be dharmas, The line of not; of

and inactive argument reveals

achieve are

how extremely either is

narrow is it

parameters or it it is

thought if it is

in Mdhyamika; a dharma, and is Buddha. If it

something if and simply any not

likely

a dharma is caused

caused,

has no own-nature term used the of by the

therefore there which

(the

a conventional second-order subjected

candidates

were were
most

terms to this
would

in kind

Mdhyamika destructive
causality

repertory analysis,
and

be dharmas,

emptiness)
his method

we could
fails, but

say that
he is

Nigrjuna
insistent that

was inconsistent
that these is are just

and that
terms two to

amongst chapters showing

others. of that the the

He maintains Stanzas notion

there one and and effect

causality, are untenable.

but

(chapters of cause

twenty) is

devoted He

analyses eighteen whole

processes that system

only

in are

terms

of

dharmas,

but

shows

in

Chapter his

dharmas

inconceivable. but is which a man of not rest (such in insistent

Finally, that the it

he rests is true only

on emptiness, understood a Buddha, does views, Indeed,

emptiness of dharmas.

properly Only

describes insight, his

character this

can penetrate of are

reality, really but even

and a Buddha are upon right

perception' things Ngrjuna be the

how things 'empty') that

as that

upon

non-views. views', being, no self

one verse held to

remarks of the

'perverted

normally can be held 'clinging'

mark

unenlightened no attachment,
wrong:

by a Buddha. to these

So long they

as there are not

is

views,

(23v16)

If

there

is

no dharma

of

clinging

these are perverted Incorrectly speaking, they are not perverted Correctly speaking, to have these things? For who in there

views. views.

Chapter which which where

seven arose 'arising' the idea ... in

is

itself first

an attack chapter, be conceived,

on causality, such as the the

echoing possible second was

themes ways chapter, in

the

might of

in and

causality

as a temporal

sequence

discussed

(7v15)

it has arisen after Arising not produced it has arisen. before is it Nor produced the same time arises is it as it Nor at produced in 'going been dealt and has already with This is coming'.

ltd

...

and the

Treatise of this

once

again

emphasises of causality

the at

soteriological lOb9ff.

significance

discussion

Moreover, if a dharma not yet arisen could arise, all dharmas in the world not yet arisen the All should arise. in whom enlightenment has not yet arisen ordinary people the dharma of imperishable bodhi. An could now produce freed from the afflictions the arhat would now develop afflictions...

Verse

seventeen of are

anticipates Ngrjuna's caused

the axiom

concept that all

which

is

no more than including identity

an

application nirvana, what is

dharmas, of the

equally

and conditioned, and nirvna.

of

produced

by causes,

(7v17)

from conditions If a dharma arises be calm extinction. Its will nature Therefore and the moment of arising Would both be nirvnic.
f

arising

This the

concept well-known

is

developed formula

more fully

in

chapter

twenty-five

in

(25v19)

Between nirvana and the world distinction is not the slightest There and nirvana Between the world distinction. is not the slightest There

But

in

chapter from,

seventeen it as were,

the

nirvana-quality standpoint have the of

of

dharmas

is Dharmas,

examined being

the

dharmas.

produced

by conditions, nirvnic, says

no self-nature and it

and are goes on to

consequently

commentary,

Ito

describe made of burning. from

all

dharmas

as like which are have

cloths is

composed

of

threads, from dharmas

mats what arising no being this is

rushes, 'All

and fire dharmas

indistinguishable therefore

like

this;

causal

conditions are here to empty is that to is

no self-nature, like is or

and having '

self-nature developed is applied of

and unreal nirvna beings

a mirage.

The idea whether

'no-self to

-nature',

views,

any other again in

dharmas. the

This end of the

current present

thought

taken

up once

towards the light

chapter

when the of

opponent

asks,

of

Ngrjuna's

denial

arising,

abiding

and ceasing:

(7/34)

If

these

absolutely in this

of) arising, abiding and ceasing how clan non-existent, you speak their treatise?

(marks

are names

Ngrjuna"s commentary.

reply

is

less

forthcoming

than

that

of

the

Treatise

He says:

(7v35)

Like Like The Have

like illusion, a dream an a Gandharva-city; and ceasing abiding arising, marks such as these.

of

which

we speak

But

the

commentary between,
use such on the cling,

expands on the
as other

this

considerably

by reaffirming people
without whose saints in dharmas.

the who
clinging

distinction
cannot to them,

one hand,
and saints of

unenlightened
'ceasing' and course sages that

terms the

'arising' hand, being perceive

and

'minds and

are

different', do not

difference and do not

sages

self-nature

IZ(

(7/35)

The characteristics of arising, abiding and ceasing are Unenlightened not fixed people with their and real. that they are fixed voracious assert attachments and real, so saints and sages, out of pity and compassion and to bring to an end their a desire perverted views,
to using terms those to which revert people are the expressions Though attached. are the same, their To speak thus minds are different. of arising, abiding just and ceasing not attract should criticism, as the because acts of an illusionist should not be censured, of his motive. be no feelings There should of grief or joy in this regard; one should simply see with one's eyes and is all, that just for as one should not seek in the world in a dream, something seen only and just as, for example, is not the sunrise a Gandharva-city, manifesting with but merely designation real, a conventional which soon to be. 'Arising', 'abiding' ceases and 'ceasing' are also like this. The unenlightened them as man differentiates the sage investigates them untenable. existents; and finds

Both in

groups, the

therefore, unenlightened while of the

see the

same 'dharmas', of dharmas about free of

but

they

differ or and,

that

conceive

as existent

nonexistent, being devoid

sage has no views to for dharmas the is

such dharmas to employ others.

attachment

conventional

designations

purpose

teaching

The eighth deed. questions you have replies' process

'doing' components

chapter

examines

the

relationship ('You should

between not

doer

and

The now-familiar again, raised says of

and

argument being deeply

raise

these

yet

immersed to which

in mental

attachments, more the

more questions, the commentary) into

and

me must by first

now give dichotomising such

of

develops

doing
deed' inevitably

ostensibly
then arguing

separate
that all of

dharmas
since the each others,

as 'doer',
these

presupposes

none

can

exist

in

and of

itself,
not,

and something
in N grjuna's

which
terms,

does

not

exist
at all:

independently

does

'exist'

ILL.

(8v1)

If He If He

is there does not is there does not

existent a fixed, do a fixed deed. existent no fixed, deed. do a fixed

doer doer,

The Treatise both active

prefaces and inactive to

three

Ngrjuna's dharmas, refute

marks

text

with

a brief here

discussion

of

adopting or
been

a slightly dharmas,
since the

different
namely that

argument
'the

non-active
... have

unconditioned
negated, and

three active This

again

marks

do not

exist, exist,

there

are

no active are

dharmas.

Since ones ... is ' once

can

dharmas refutation
no more

do not of
than

there

no non-active via active

that

non-active
a repetition

dharmas
of the

dharmas
everything

axiom

be described causality. is however

in That

terms this

of

dharmas is

which important

are for

entirely Buddhist

subject

to

axiom by the

soteriology argument doer' he

underlined Having

way in a 'fixed

which deed'

Ngrjuna's and a 'fixed of

develops. are untenable that

shown that the

(within

overall

presupposition

causality)

argues

(8v5)

dharmas there of doing If are no is no sin or merit. Then there is no sin or merit Where there

No recompense

for

sin

or merit

exists

either.

and

(8v6)

for is no recompense Where there is also There no nirvana. And whatever one may do Is completely and without vacuous

sin

or

merit,

effect.

I'"'

The relationship nirvana on the

between other,
In the

sin

and merit, if
view ones,

on the not

one hand, to
are

and

is

difficult

impossible
(karma) it is can

characterise. 'good' ignorance break rebirth seventeen, in the the actions or

Buddhist as of 'bad'

actions since

binding, of y

as much cessation of the

cessation effectivel; to

grasping causal in the with

alone links

which

round and

twelve Later is dealt

leading in

successive

suffering. this matter chapter entails,

Treatise, at

Chapter length, that of but

considerable is simply

present

Ngrjuna's in general

argument terms, the

causelessness

impossibility

traversing effect.
nirvna

any path The Treatise

somehow

governed perhaps

by relationships too hastily

process

between makes the

of karmic

cause path to

and

contingent

upon

the

retribution.

(8/6)

be no sin Also there will ... is no sin or merit there will for sin and merit retribution nirvana ... in chapter is not For the seventeen of the the it becomes

or merit, and because be no recompense or and thus no path to

there

For

clear

that paths Treatise are were would

the of

path

to

nirvana actions. refute are

same order

as the the

good and bad is content to

present,

however, that if

opponent's by the

assertion that, karmic

there this

doers so, sin

and there and merit This

deeds,

argument of the for

and the could but

issue

operation

process

be nullified. of view
eleven:

itelf the
of

be taken is
and

a description further.
made clear

of

nirvana,

course, about the

matter
doers

not

taken
is

Ngrjuna"s
in verse

deeds

14

(8v11)

The The

doer deed

exists exists

by by

virtue virtue

of of

the the

deed, doer.

the meaning This is how we establish to add beyond this. There is nothing

of

'deed'

And lest things of as

this

is

taken the there then empty In

to. be an assertion commentary explains

that that and 'if

there it is

are only

such because emerges no nothing and doers appeals

'deeds' that

a 'doer'

can be a 'deed', it ... what

something and having

from

a combination it is

has no self-nature, Because sense, that true, in it is empty are

self-nature which deeds? is

there

is doers are It

produced'. The Treatise and in

then,

there there not.

asserts another, between to to the

one sense there are

and deeds, to the

sense

distinction and also said highest of the which doer

unenlightened distinction case, thus

and enlightened between and what is what is the

perception, conventionally case in 'the

be the

actually the

nenne', 'two truths' in is

anticipating by the

detailed more to teach the the

examination unenlightened analysis dharmas' emptiness passage) non-self. of

used chapter

Buddhas

appears

twenty-four. to cover clear in this 'all

Finally, other about

and deed commentary the term to

extended

and the (though in

makes a very is not used

statement particular teaching of

relation

the

Buddha's

original

from each other be separated cannot Just as deed and and non-fixed, being are therefore separable, not and, have no self-nature, therefore (nature) fixed having no [one of the five skandhas]. is with it reception so the for the body of the five skandhas; Reception stands There is the person. skandhas are no five recipient doer

JZ5

from the person, from the five apart and no person apart from causality. Just as skandhas, arise merely which the recipient, with so it is with all receiving and other dharmas, in the same way. be negated which should

Chapter
Chinese

nine
term

is

titled

'Contemplation
literally as

of

a Substrate'.

The
and is

translates

''originally

abiding'

intended

to

be synonymous It is, or

with to the all

'self' intents

conceived

-of as permanent the atman

and unchangeable. denied chapter. by the

and purposes, in is the that

Buddha,

'doer'

refuted (9vvl-2) and sensory

Ngrjuna's

previous there must be

The opponent's all the

argument mental of soul.

someone who 'has' someone must tantalising.

faculties,
reply is

and that
at first

be some kind He asks,

If... There were a pre-existent How could we know it?

substrate,

And the
question theories, the soul

Commentary
in the are the form

enters
of

into

an extended
in for which,

debate

on this
other of

a dialogue reasons and

amongst the is

Vaisesika put (from forward

asserting There

existence

refuted. the of possible which

a long between

disquisition body and soul,

13b25)on the course

relationships several humorous

in

possibilities

are

ventured;

inside be either then does exist, must If a soul such the like or outside a wall, within the body, a pillar the it were inside If by a man. like body, worn armour the be perishable, since body could the then not body, to it. Therefore inside be dwelling always would soul it

IL-

in the body is mere words, dwells that say absurd a soul the body, covering If it dwells outside and unfounded. the body like then the body ought to be armour, invisible, because the soul would closely cover it ... If you say that when an arm is cut off the soul shrinks back inside then when the head is cannot be cut off, and back in and one (the soul) cut off also shrink should but infact die, should one does die ... not the soul is If you say that where the body is big, ... big, the soul is small, and where the body is small, ... then if the soul follows the body in this way it should not be permanent ...

These

arguments, with

which the

surely physical

qualify

as 'sophistries' of a soul soul

in rather

their than

preoccupation with of the logical

attributes of

impossibility characterised NiErjuna's

a permanent

as a component contrast 'If He

a causal

process with

by impermanence, answer to his

rather there
points

markedly were
out

own question, we know it?

a pre-existent
a simple flaw

substrate,
in the

how could

opponent's

argument:

(9v4)

from eye and ear etc., If, separate There were a substrate a substrate Then also, without should exist. Eyes and ears, etc.,

And it of
part which

is

this of
is

argument, a permanent
unaffected the chapter

which

concentrates

on the substrate
perceptual until

untenability which
processes, at 9v10 the

the
in

idea
yet

and unchanging
by mental from here and

takes

dominates

onwards,

argument the other

is

extended

to

cover in

not

only

the

substrate

but

any of

elements

involved

seeing,

hearing

and so forth.

z7

(9v10)

All the functions of eye and ear, etc., And all the dharmas'of pain, pleasure, etc., from which they are produced elements -The have no souls These elements

'These fire course (no

elements' and air, applies

refers as the to all

to

the

four

elements

of but they

earth, the have in that

water, critique 'no of

commentary dharmas,

makes clear, which, since

souls'

substrate, But

no self, Ngrjuna's

no self-nature) argument exist. that is

do not, not

sense

'exist'. shown that is

completed that they

when he has do not exist

dharmas

do not

The view they do.

as one-sided come closest are

as the to those

view

The Buddha's of the the

words meaning

which of

Ngrjuna's quoted
at 15/7

own formulation this

'Separate

emptiness

(in

case

from

Samda-Ktyyana-sutra), separate from nonexistence'.

from

existence nine

and in

Here

in

chapter

Ngrjuna

effect means

asserts 'not to

that

'separate

from

existence between

and nonexistence' existence and

any distinction make

nonexistence':

(9vl2)

In

eyes,

etc.

there

is

no substrate,

be none. there will Now and in the future is none in the three Since there of time periods between existence and There is no distinction non-existence.
I

And the
explaining distinctions', causality

commentary
that 'no in

expands
distinction'

upon

this

brief
'not

statement
making

by
vain about

means not

other

words,

generating

sophistries

IL2f

(9/12)

Though we contemplate and search for a substrate, it never existed in the eye, etc., and does not in the future. in any Not existing exist now, or it is the nirvana periods of time, of the three of in which there non-arising, should be no is no substrate, If there then how can obstacles. be the eye, etc.? there Debates and vain arguments cease, such as these consequently and when vain have ceased, dharmas are empty. arguments all

'Fuel' (though means fire. meaning set 'fuel 'goer two

in

chapter

ten,

'Fire

and Fuel' word exists)

is

perhaps for

a misnomer N grjuna the

no more that For of which the fuel

appropriate is actually of

by fuel

burning Ngrjuna's

and itself argument, for

constitutes the burning' obvious other

purposes as 'that is

which

may be used it version other

has to that

be

aside.

When this is

understood, another in

becomes of words

and fire' and going' components

simply

'doer fuel

and deed', and fire are and

and so forth; of what is

actually for

a wholly causality at

interdependent itself, the

brings

indivisible Treatise
chapter.

process; makes
The

a metaphor point in
which

and the of the

here is

this
objection

some detail
the opponent

outset
forward

of

interest;

his which of

argument is developed two

is

that in

the terms

Mdhyamika of the

critique or

of

fire

fuel, and difference fire things

identity a recognition

the exist.

'dharmas'

presupposes our

that that

fuel and do exist',

'We can see with says the opponent,

worldly

eyes

(14b18)

be able to fuel, fire we would not there or 'If were no If. you difference. them in terms of identity and examine difference is unity of dharmas, there that and allow
you must recognise they that exist, allow you existent'(14b18). as already then that fire and fuel is to this then exist, consider if and them

Z9 I

The reply twenty-four,

makes of

use of

the

concept, worldly

developed

later

in

chapter

'conventional

expressions'.

(14b24)

'Apart from conventional worldly there ... is expressions, nothing with which to argue. If we did not speak of fire how could anything and fuel, be refuted? If nothing is spoken about then meanings cannot be clarified. Thus, if a commentator to refute wishes existence and inevitably non-existence, he has to speak of existence and non-existence. He takes up (the terms) existence and non-existence

but

does

not

thereby

accept worldly words

to say

existence usage in one's

and non-existence. so there mouth

would

He is

following involved.
them, then

conventional If
for

is

no error once to accept

putting
you

was at
constitute

'destroy'

self-destruction. Although Therefore different This line the

It expressions

is

the exist,

same with these fire neither applies

'fire' are not

and 'fuel'. accepted are either. or '

we may consider dharmas, of the (and

whether say) that

and fuel

one dharma ... it

can be established a double terms to standard; refute the that the

argument deployment

once of

again

defends 'grasping'

conventional with terms the implicit

use is

of able.

terms, to the to use

assumption 'conventional the unenlightened which

about

Madhyamika expressions' person),

embody.

as mere (read: to

while takes
This

opponent,

words
is partly

be references
a common-sense

things

they
language

argument

which carry

recognises destructive point

that force, about

words

like

'destroy'

do not

in

themselves of a more

and partly the Buddhas

a foreshadowing employing skilful

fundamental

means and

using not

conventional entirely to

truths for

to at and

convey the 'vain

ultimate heart of

truths. the Treatise's is such the

The two

are

separate, 'sophistries' but

attitude intellectual the

arguments' minds

belief

that of

unenlightened have woven for

Buddhist

as those

Abhidharmists

themselves

a web of based character based on or on of

linguistically-based Buddhist things, false nirvana, without words, and that conceptualizing at least to which

reality, does not

a Buddhist conform to

world-view the true

sweeping is the of

away this the

web of of

illusion

concomitant that

enlightenment is unattainable

extent

nirvana

abandonment

such

views.

In

the

concluding for in the this

commentary Treatise, case the

to

this

Chapter to

there

are, Buddhist offshoot, of these the

unusually schools, Vtsiputriyas. schools dogmatism

references Sarvstivdins generated to the

specific and their

The beliefs according arguments'.

by adherents Treatise, the

exemplify, of 'vain

vacillating

is a characteristic that there of If asserts a person he cannot teaches, say the Vtsiputriya 'self' school as that but only from form, self is a self there that apart indescribable in the 'fifth storehouse'[a resides to the Vtsiputriyas to the doctrine ascribed reference is like This but is inexpressible]. the self that exists has the dharmas that each of the Sarvstivdins who teach this distinguishing one as its own characteristics, this this as this as neutral, one as unskilful, skilful, inactive, and so or active or not outflowing, outflowing the do not attain these Such people as on. kinds but fabricate dharmas, various of nirvna-quality the Buddha's words. using of sophistries,

ISI

6.3

Chapters

11-17

Chapter

eleven,

'Contemplation round that of samsra. come

of

Original The Buddha in

Limits' has

deals taught,

with argues birth

the

beginningless the opponent,

beings

and

go

beginningless,

and

death. death.

Therefore Ngrjuna

there argues because

are

beings, that

and there the of

is

birth refers is

and to untenable

however the that

Buddha

beginninglessness and for the

concept a middle,

a beginning

same reason
Ngarjuna's and

and an end are

based are on the assumption

inconceivable. that opposite

argument

is

complementary

categories

interdependent:

(11/2)

because of middle Beginning exists and end, and end because of beginning is Where there exists and middle. no beginning and no end, how can there be a middle? is no beginning there Within and no end, hence we samsra before, Why after and simultaneity cannot be. say that is this?
If we suppose And afterwards first that is there there old age is birth, and death;

(llv3)

Then And old

there

be birth with no old will death with no birth. age and

and death, age

In

other

words, exist

birth without
for

and death the

are

is

a chicken-and-egg nor
of

situation. exist
This

One cannot
simultaneously,

other,
part

can they

they

a causal

sequence.

argument for to

is

extended Treatise

in

verses

seven
what

and eight
applies to

to
one

all

dharmas,
applies

as the all

explains,

dharma

dharmas.

1 yL

(11/8)

'All dharmas refers to cause and effect, marks (characteristics) receiving, and what is marked, limits. All recipient are without original and so on. It is not only birth and death that has no ultimate limits, but in order to summarize the details he all talks and death having only about birth no original limits.

The again

interdependence in 'the is chapter

of twelve,

opposites

is

a theme which of Suffering'. view. four

is

explored Suffering To exist, truths

Ngrjuna

'Contemplation in the first

In

means

five to

skandhas' suffer.
is

Buddhist of
this

to

be embodied
asserts:

As the
suffering'.

the

'Existence

chapter

investigates suffering:

four

possible

ways of

characterising

the

source

of

(12v1)

by another 'Self-created, created by no cause'. Jointly or created created In these ways they describe suffering these are wrong. But in fact

They

are

wrong
each of

from
these

the

point

of

view

of

the

Mdhyamika
a being

critique
who

because

explanations

presupposes

'receives'

suffering.

But,

asks

the

Treatise

in ... of the create such a

from in the suffering apart situation, what other do you find five a person who could skandhas, of You should give an account his own suffering? of him... but you cannot give an account person,

Since
the

there
skandhas' who

is

no person
(26v9)

apart

from
cannot to

this

'suffering
or

assemblage
originated possibility

of
by

suffering subject

be caused suffering.

anyone

is

not

already

The

1 })

is
is

raised
perhaps

(in

12/9)

that

suffering
but

arises
within

without
the

a cause.
Buddha's

This
teaching

a logical

possibility

of the

causality, 'numerous
where,

causelessness errors'
in the

is

an error.

The Treatise and refers

the

speaks to
of

of

of

causelessness
at 8/6

back

chapter

eight,

discussion

implications

causelessness causelessness no path that to

were

discussed. the loss

There, of

the

main

argument

was that 'and is thus made

entailed nirvana'. causality

karmic therefore,

recompense, the point change,

Once again, there

without

can be no directed

no 'path'.

Chapter skandhas,

thirteen which five

examines here

the

predispositions, them all (13/2: describes

one of

the

five

represents

'Predispositions' predispositions and their to by then the mark

means the in or traditional

skandhas). terms: is they

The opponent are false

deceptions, In

characteristic is that

'misapprehension'. which the is not

contrast

them,

nirvna

dharma If
exist, on the

characterised says is true,

misapprehension.
predispositions argument turns

what
just

Buddha

as nirvna of

exists. 'false'

Ngrjuna's in this

interpretation

description

of

the

predispositions.

False What

deception and is apprehended

misapprehension; in these?

The Buddha has spoken thus to the meaning to point In order

of

emptiness.

The argument
rope

is

somewhat
as

analogous
Since

to

Saiakara's
the reality

parable
perceived

of

the
by

misperceived

a snake.

i 34,

misapprehension 'reality' permanent, character

Treatise skandha, ranging adult which leaves, it is

is all. while

only

apparent

-there

is

no snake

it is

is

not

at

By reality for Ngrjuna or

what of

Samkara the

means that

which term is

equivalent as here,
in

'the

true The

of

things'

its

synonym,

'emptiness'.
of another in

explains the from and burns, and old

emptiness form, of the tree of the in

means a series (from clay

respect of

skandha the age)

analogies to pot, of of toddler,

13/2, youth,

stages to

growth lump of

infant and entirely the

firewood bark and examples fixed

a banana the flame says

consisting a lamp. Treatise, any 'fixed has Within to

each distinguish

these any fluid is

impossible of

stages processes.

transformation, Therefore, '...

forms'

within and

form

no nature

empty,

existing Treatise

only

through

conventional

expressions',

by which generated

the by the the and

means the

conceptual

discriminations a sage or wise

unenlightened. skandhas similar, ceasing; (17cll).

predispositions

By contrast, various is difficult are like ways, but to the

man investigates sequential arising water' to the and

in it they

'since

they

are

distinguish succession has been

each of

their of flowing

The critique
is applied

which
to

applied
the other

skandhas,

reception,
developed

conception
in a passage

and consciousness,
of commentary which

and the
is

argument

is
rich

exceptionally

in only
are be

analogies that
logically impossible

of forms

emptiness. are difficult

Such analogies, to
Rather, whose

however, not
entities is that

demonstrate fixed entities

9

isolate,
fixed

that

impossible. in a world

are of

assumed

to

character

impermanence

1 1)

and change, impermanence of 'diminishing'

as described is graphically and

by the

Buddha. in the

The characteristic description (at

of 18a5) to

evoked

'increasing' of
they

predispositions rather
ascend or

(a reference amount).
in the

diminution
are on

and increase
a razor's edge

quality
may

than

Beings
cycle

descend

of

rebirths; or

at to

any moment they be going back:

can neither

be said

to

be going

forward,

they have already pure predispositions, since their received rewards either as humans, or in the heavens of desire, or in the heavens of form or the formless heaven, but now in resuming are 'diminishing', their they 'increasing'. Those activities are called impure like this. Having with predispositions are also deserts in animal in the hells, their already received births, the hungry they and amongst ghosts and asuras are in resuming but 'diminishing', their they activities are 'increasing'. Therefore, called since all they predispositions are increasing and decreasing never is like It If he is given abide. a man who is ill. it is illness his but if treatment subside, will suitable illntan Predispositions his get worse. will unsuitable they increase they like this. Because and diminish are through but exist conventional only are not fixed, truth is by means of the worldly It expressions. worldly truth. the supreme to perceive that we manage with

Those

The concluding Treatise to refute to that

sentence has one views, grasping word for to

echoes adopt

the

earlier

assertion expressions terms terms,

in

the in does order not that

conventional

wrong involve the

the

but

adopting

conventional of those

have

apprehension the reality,

such

one takes
Since, in

and generates
of sophistries

sophistries.
and vain

Treatise,

generation

arguments
causal

is

virtually
it is not

equated
surprising

with

'ignorance'
that the

in

the
here

twelvefold
restates

chain

Treatise

156

the

twelve

causal

links

(at

18a12),

asserting ... Since all

that

ignorance have

causes their

predispositions, origin in

and therefore

sufferings causes chain

predispositions'. ignorance is the

ignorance in the causal

predispositions, has to be broken.

link

which

The Buddha's teachings rely on conventional worldly truth, but if you attain to the truth of the supreme insight true meaning and develop then ignorance will cease...

Here,
with

attaining
insight (see

to

the
n.

truth

of
the

the

highest

meaning
for

is

equated
of

26 to

translation

a discussion

the

two

truths),

but

a merely

intellectual that

attainment of

is

not

intended. will

The Treatise by

assumes

cutting-off

ignorance

be accompanied

(18a19)

which off, namely attachment meditation cuts and ... by forms, by contamination craving, anger, contamination ignorance lust these Because are cut non-form, and ... is to say (of which off, each link causation) ceases, ignorance, that name and consciousness, predispositions, desire, form, the six contact, reception, avenues, birth, sorrow, old age, death, existence, grasping, from the pain of separation affliction, suffering, grief, those those with of associating you love, and the pain hate, Because and so forth, of this cease. all you the five with cease, completely skandhas cessation remaining, only emptiness. at all nothing

that

The the

commentary usefulness

to and

verse use

three of

of

this in

chapter debate,

(18bSff) rather

explains in the

emptiness

manner nature

of that

chapter

four.

'It

is have

solely

to

refute

their

(presumed) the

dharmas we say

no nature'.

Finally,

1 S!

commentary of the

at

13/8 that

discusses the the all with teaching

briefly

(and holds its

dismisses) 'a doctrine (1/0)

the of

charge

opponent

Madhyamika in

emptiness'. recognised capable that of

Since that dealing not

Treatise those it, of in it

preamble about

has already are argument se. is not

who hear

emptiness the

can hardly emptiness is

sustain effective manner, the

even

Nagarjuna's has all to to

verse

per and it

-Emptiness given to

be held

a non-grasping and to
this

be non-grasping
13v9 recognises

have
fact;

'great

mind'.
cannot

Nagarjuna's

a Buddha

teach taught.

(the '

Chinese

word

also

means

'transform')

one who cannot

be

The Great Sage speaks of the emptiness of to wean us from all views. In order
If you then reinstate be taught You cannot a view of by all the

dharmas

'emptiness', Buddhas.

And the

Treatise

takes

the

same view,

explaining

that

because they a heavy carry who, are some people ... in craving have a mind steeped karma, and load of in insight, dull of views produce and are attachment is emptiness, there that or They either say emptiness. ideas) (these through is not emptiness, there that and to If one tries they afflictions. generate again he will in emptiness, kind say 'I instruct this of person But without time'. for have known this a long emptiness for is no way to nirvana, as the there this emptiness the gate of through 'Unless you pass says, sutra liberation your and non-doing, marklessness emptiness, but words'. be nothing will There

The

implication

seems to it

be that will not

unless

one is

already And if

ready

to

understand

emptiness,

be effective.

is one

iss
i

required emptiness question, but the if

to

be

already

a saint what is its nor it

or

sage practical

in

order value?

to

understand To this an answer, of

correctly, neither there is with the

Ngrjuna an answer, the

the

Treatise lie in it the is

gives

must of

preoccupation tobe a Buddha. the state

Treatise as (and

question

what

Rather being on the

Prajnpramita of to

literature a Bodhisattva, the

describes

of

non-being) seems

so Ngrjuna's experience of

teaching liberation of

emptiness Thus-Come.

foreshadow

'Combination' argument analysis that is of

is

the

subject

of

chapter

fourteen. of the itself mind, is only

Ngrjuna's Abhidharmist on the idea

a straightforward seeing and knowing of, faculty) is for

refutation which example, and object,

bases 'self,

by a combination (or

sense-function method when all 'knowing'. none exists of

knowing knowing all,

produced' takes

The place to and

refutation function

by now routine; and without are all

together, they itself.

place

none contributes interdependent

Therefore, by and of
can (i. of only e. take

utterly

Moreover,
amongst each

combination,
things which but seer, are the seeing, of

properly

speaking, 'different' components being The seen,

separate and all

from knowing,

other), as the is all

so-called thing seeing.

seeing are definition it is and

such in

etc.,

comprised of 'difference that

process 'being are

Mdhyamika but

a different combinations is the

dharma', of

presupposed causes. beams and The

dharmas of a house

conditions thing as

analogy is

which to

same

its

rafters

employed

illustrate

139

this from
not

assumption, its five

and the fingers

from

analogy illustrate
other.

of

a fist the

which point that

at

is

not

different are
a

to
each

dharmas

different

The

Treatise

14/6

introduces

concept

of

a 'universal stanzas, but

characteristic' which is found with

which

is

not

found

in

Ngrjuna's (see n. 202).

in Abhidharmist this concept (subsets deemed to each other) by of

works

The Treatise particular

deals

reinterpreting 'universal the

characteristics and therefore different To the Treatise, from

this

characteristic', entirely

be neither as 'causally

same as nor

conditioned described

dharmas. as a dharma,

everything accordingly.

can be

and refuted

Chapter

fifteen,

'Contemplation

of

Existence

and

Nonexistence'

deals

with

the

concept

of
in

'self-nature'
the Treatise

or
means

'own-being'
'having

of

dharmas.

'Existence'

self-nature'. the notion that of

The notion dharma, a everything assumption are in be, not

of

a self-nature it of is

is

incompatible

with

and since consists that

axiomatic the either

in Mdhyamika argument dharmas or that and and verse (in they

thought proceeds which are

dh,armas, are

on the they

natures

case

unconditioned case they

self-natures) cannot teaching the

self-natures, cannot is true.

which if the

be dharmas, on dharmas in

therefore causality one:

Buddha's states

Ngrjuna

alternatives

Ii6

(15v1)

That a nature Is not correct.

exists

within

conditions

from issuing And a nature Would be termed a 'created

conditions dharma'.

A wrong

understanding is says

(an

understanding of at 15/6.

couched

in

terms

of to

self-natures) dharmas',

characteristic Treatise

one who is

'deeply

attached

the

Such a person

inevitably will If pursue a view of existence. ... then he will refute self-nature see other-nature. he will If you refute other-nature see existence. he will If you refute existence see nonexistence. he will become confused. But if he nonexistence clear-witted and his mental attachments are slight, he knows the calm serenity of the cessation of all he will these four kinds of nevermore generate Such a person sees the Buddha-dharma. sophistries.

you If you refute is and views,

Once again, insight. a one:

perceiving The next

the

true

requires

that provides

one already an example

has of such

verse,

therefore,

(15v7)

The Buddha nonexistence. As it says

is in

able the

to sutra

extinguish

both

existence

and

to 'Instruction In the from existence 'Separate nonexistence'.

Ktyyana' and separate from

In
that

a rare
in

reference
this sutra

to
the

the

eightfold
expounds

path,
the

the

Treatise
of

explains
'right

Buddha

meaning

view'

as 'separate
The permanence

from

existence
of this

and separate
statement (the idea

from
is that expanded things in last for

-nonexistence'. terms of

meaning and

severance,

(4

ever

or

the (as

idea 'cause') is

that

there

is

a complete (as 'effect').

break

between

one of

dharma these (karmic)

and another one who holds 'If and merit,

The danger abandoned of not moral

views

that

them hjas views will

responsibility. then wordly them. ' sin

you have etc., For this

severance exist

or

permanence, negate relinquish all

and you will

processes.

reason

you should

Chapter already context similar process these

sixteen, been of to of

'Contemplation in section of

of

Bondage 5.4 of

and Liberation' introduction here the parts

has in is the

discussed discussion of'chapter

this

the that

causality.

The argument on 'Combination'; into component

fourteen, is analysed

transmigration parts 'parts' are at

and and and

component not

then all,

shown to but the

The

be interdependent of

therefore conceptually by one brief

product
argument

an analysing
may be

discriminating quotation from

mind. 16/7:

summed up

being living the then skandhas, but five skandhas, from the five apart If the apart separately, be would skandhas there are reality five skandhas.

to the five prior separately, existed be bound by the being living would being is no separate there in reality the afflictions If existed skandhas. then the five from the five skandhas, but in bound by the afflictions, from the apart afflictions no separate

The chapter nirvana

contains

the

first

statement

of

the

equality

of

and samsra;

%r v

Nirvana Separate

is not something from birth and

special death

The

Commentary

adds

a quotation

from

the

(PrajJnpramit)

sutras:

'Nirvana 'Within is

is this

samsra, true this

samsara

is of '.

nirvana' all

and asks,

rhetorically; say "This

character is nirvana"?

dharmas,

how can you

samsra,

Karma and moral and the chapter Buddhist

begins

action

is

a particular amplifies of

concern

of

the

Treatise, argument of in

commentary seventeen, teaching

with a sutra

considerably 'Contemplation about actions

by

Ngrjuna's with

Karma',

details

and rewards.
the opponent:

The commentary

quotation

beings take birth living 'all 'As the sutra says, karma'. An evil to their person goes according is reborn into the hello, merit one who cultivates the path attains in heaven, one who traverses and these dharmas are not empty. Therefore, nirvna.

And the theme. its

first In the

five

of

Ngrjuna's Treatise out very

verses translation,

are

devoted the first

to

the

same and

Middle bring
the

verse

commentary
of

clearly
action

the

relationship
(see n. 223):

between

cultivation

mind

and moral

(17v1)

A person can subdue his mind beings. living And benefit is called This copmpassion of the two The seed and fruit The three a person poisons to actions, so rise This his own evil. in

worlds. distress

(17/1)

and give destroys

to others cause first the good person of is said that is why it

all

(f 5

subduing one's own mind others' means almsgiving, humility, etc., and not

benefits others. holding to the harming others.

'Benefiting precepts,

Verses (thoughts There

two

to

five

outline

types

of

karma,

such

as 'mental

karma' karma.

and mental an extended in

in the

configurations) explanation is
(see

and body of the seven

and speech types of with

is

karma the

mentioned
account

17v5

which

not
n.

entirely
229). The

consistent
commentary

verses

explores

different effect interested

aspects arising in

of

sin the

and merit action. the

such

as intention, is

action clearly there the final

and

from

The commentator Buddhist is teaching but

transmitting that this the real cannot

here; in

is

no suggestion sentence there Hence, are of

knowledge draws

useless, his

17/5

opponent (karmic) be empty'.

conclusion: and their

'Therefore results.

fixed,

actions

dharmas

In

17v6

and

17/6,

Ngrjuna's

response

to

this

view

is

expounded.

He argues meet up to

and demonstrates actions reward arise they

that

actions

and rewards If but if all

cannot they

ever lasted are once

because their

and cease

momentarily.

would

be 'permanent', other cannot

the

dharmas cease in the

up by

by definition performed
future.

fleeting. (are 'severed'),

opponent then

On the they

hand, cause

actions rewards
taken

The

proposes

analogy,

the

commentary, seed the is fruit.

of

the

seed

and the fruit,

fruit. or that is

One cannot the seed

say that is the

the

separate

from

the of

same as is

The process

maturation involved.

ineffable

and 'there is

no severance

and no permanence

The analogy

followed

(CFc

up with
'White', these no ten

a reference
says paths the

to

the

'ten

paths
means

of
'good

'white'
and

actions'.
pure'. Following no-lewdness, gossip, n. 36 to no the

commentary, in

results

'no-killing, speech, views'

no-stealing, no useless (see

lying,

no deception, no anger and

no evil no perverted

jealousy, translation).

Ngrjuna.

however,

is

unimpressed

by

the

analogy

of

seed

and

fruit, identical of the

even

though

the (seed

Treatise

had employed to one

to

a virtually alternative The Treatise

numerous errors'

analogy causal

and sprout) in chapter

dismiss )

views

process

(2a8ff.
'extremely

interprets

Ngrjuna's

reference

to

mean that

the

opponent (read:

wishes

to

establish of causality) that

some 'continuity in even the if process seed process, this

of

characteristics' of action

some model The Treatise

and reward. into fruit

argues

growing being not it.

seems to observable,

embody an observable having form, is

causal

tangible, mean that

and so forth, opponent

does

the

causal

process

as the

has described which are example as of

'How much less formless evidence (see n.

so with

thoughts '

and actions, This is

intangible, empirical unreliable

and invisible? brought 30) by the

another

opponent

being

dismissed

Verses

fourteen

to

nineteen dharma',

outline a neutral,
in relation

the

Smmatiya

doctrine entity,

of likened

the

'non-disappearing
in the the stanzas owing. to

permanent
to which all

a bond The

actions the

are

like in

goods

commentary

explains

references

IY

-V

this with

theory, outflows of almost the

culminating and those the

in

the

distinction outflows the here,

made between (a reference of form, to etc.

those the ).
The

without into corrupt the attainers,

(see n.

outflowing text places hierarchy

occupied

attention

worlds since at

is

certainly

the the

commentary top which of the be

stream-winner, of spiritual
the Arhat

srotpanna, in
249).

a position

should

by

This
and

account,
'permanence',

however,

falls

into
to

the

same errors
His view

of
is

'severance'
stated as

according

Ngrjuna.

follows:

"

(17v20)

Although it is not severed. empty it exists Though it is not permanent. Karma and reward disappear. never

This

we call

the

teaching

of

the

Buddha.

The

Treatise

attributes

the

'non-disappearing

dharma'

doctrine

to

the the

opponents' true

'attachments which

to lead

perverted them to

views say that

and ignorance 'this enigmatic along is the

of

character', of of lines. the his

teaching statement familiar

(with their

Buddha'. own view

Ngrjuna's is expanded avoids

by

somewhat in the

commentary

The Mdhyamika
dangers)

severance
that

and permanence

attendant

perceiving

utterly empty and ... being self-nature nirvana. dharma is there to be cut what to disappear? there

karma

is Its

of characteristic from existence, separate is dharma off, and what

has

the

iif b

This

view

receives

classic

statement

in

the

verse

following:

(17v21)

dharmas are All Since they have dharmas are All Because they do

fundamentally non-arising no fixed nature. also non-ceasing not arise.

The next how, could world; pure if

four

verses were

turn

the

argument if they entities

upon the

opponent,

showing there in the from

dharmas be separate without

permanent,

had self-natures, co-existing without 'doing

and unconnected there could

acting there

be sins, and

lapsing evil

conduct

could

be impurity,

and doing

good would upon

not

be distinguished'. of 'fixed'

The absurdities dharmas were

consequent are actions then this

a theory in

and self-existent if there an actor

illustrated (i. e. actions

the which

commentary; did not

non-acting

have

attached),

man could
retribution.

commit a ein,
This would

and that
negate

man would receive

all moral action.

the

From showing Ngrjuna Treatise view. anger, which

how the to

opponent's

theory of

leads

to

absurdity, are, the his lust,

moves invoking

a statement 'saints (karma)

how things (17/27) from the

really to

and sages' arises and the is because (see

twenty-three),

substantiate of not arise discussion real, from of

are

Since greed the

action

afflictions are

so forth, and says

afflictions they in

commentary

turn

conceptualised
afflictions in

distinctions
chapter

n.

251 and the

actions

the
not

themselves

real.

Moreover,

if

actions

are

not

real,

and actions

are

the

147

cause either.
nature',

of

bodies By 'not
hence

(i. e. real'
'empty'.

of

rebirth), Treatise

then

bodies 'not

are

not

real a fixed

the

means

having

The

opponent, an and there

however, 'originator rewards is such exist

insists of karma',

that

there and In the if

must this

be, being

as

the

sutras then

assert, actions that

exists,

as well. but that

reply, one

Ngarjuna who performs

agrees an action

a one,

cannot different

be said from,

to

be the

same as,

and cannot the

be said reward,

to for,

be as the

the

one who experiences

commentary

explains

If he were the same, then when a man who did evil the form of an ox, the man would not become an received ox (i. e. he would ha ve to remain a man], and nor would the ox become a man. If they then are different, all is lost into action and reward and we fall causelessness, it, tnnihilation. Therefore the present and causele"Onead is neither from, the same as, nor different the recipient former doer.

In that

a final

appeal of

to

empirical Ngarjuna

evidence has

the said

opponent about karma

points and

out

regardless

what

rewards, manifestly
this? '

nevertheless perform
(23b24)

'we can actions

see that

all their

living

beings What about

and receive

rewards.

Ngrjuna by the

replies Buddha's man.

with spiritual The

the

analogy power,

of who

an then

illusionary transforms (for it

man created into is another

illusionary

point

of

this

analogy

an analogy

(4-8

and

not

a description

of

how things

are)

is

that

an

illusionary

man has

no consciousness all like karmas a dream,

of ... like

self. are

Similarly, empty

says

the nature, like an

commentary, illusion,

and without or like

a flame

an echo'.

(4q

6.4

Chapters

18-22

Ngrjuna's stanzas,

argument uninterrupted

in

chapter by

eighteen

is The

first chapter

set is

out

in

the

commentary.

entitled

'Contemplation character' course self). the the

of

Dharmas' no-self

but

is

as much about is about is that

the

'real (although without self? that ' asks is and and of

and about real

as it of dharmas all

dharmas they

character

are

'How do you know that opponent but (being that in the the five commentary. skandhas, that

dharmas Ngrjuna

are without replies

there arise

no self cease 'mine', 'attaining is the

that

the self

five there

skandhas

dharmas), the the

without of 'I'

can be no 'I' is called reality',

extinction of

and 'mine' and that

insight

non-self', one.

'viewing rarely

mark

of

an enlightened

Such a one is

found.

There

is

another

illustration

at

18v6

of

Nigrjuna's

view

that

what the

is case:

true

is

not

what

the

Buddhas

say,

but

what

is

actually

is a self, there The Buddhas may teach that is no self. there Or teach that the true character Within of dharmas, There is neither self, nor non-self'.

And he goes

on to

explain

that

(18v7)

The true

character

of

dharmas,
speech.

Is severance of mind, and actions With no production and no cessation

Calm extinction,

like

nirvana.

I)U

At

l8v12

there Ngrjuna

is

an

interesting them

allusion as equal to

to

Pratyekabuddhas. types of

Clearly

regards

other

Buddhas.

They

are

not

ranked

lower

than

the

bodhisattvas,

for:

If the Buddha had not emerged in had utterly And the Buddha-dharma The insight of the Pratyekabuddhas

the

world, ceased..

Would

have

arisen

quite

separately.

The

commentary in

in

chapter Treatise.

eighteen Since

is it

the is

most not

interesting interleaved

and in the

wide-ranging

the

verses, topics
among

it in
these

reads addition
are

as a continuous to
the

piece, raised
of self

and it in
as

covers stanzas.

a number Chief
to empty

of

the

points

the

discussions

analogous

space, (Nyya)

at

24a25ff.

and 24b24ff., as possible

a rather

thorough of

discussion a self in

of the

pramnas

means to

knowledge

five
the the

skandha8
attainments concept of

at 240M.
of saints

a dinouzsion
and the types to

of the
of the

'eye

of
at

insight',
24b29ff., of dialectical

nirvana selection

expediency

as applied Buddhas

appropriate relationship conventional to the

teachings between

by the teacher

(cf.

25al5), and the at

the

and hearer as 'self' both true self

use of a reference at dharmas at 24c25ff. of

heart what

designations

such denial of activities onwards

in

24clOff.,

Prajnpramit

of

and non-self of

24c20ff., the The

and a discussion of from

n.

the

character on 18v7) different

the e.

as

cessation section
(see

mental 24c29
269) 'If

(based refers to

types
pragmatic

samdhi of

and one's

doing were

so reaches real (i.

Mdhyamika.

mind

enlightened),

t_.

use would The only

occurs

be such explicit

ways

to

liberation to skilful

as emptiness, means in the

etc.?

'

reference
25a15, in

Treatise
that

here

at

a context

which

emphasises

compassion unlimited

is

the

motivation of In skilful order is

of

Buddhas.

'All

the have

Buddhas no fixed they

have

powers

means, to real, save or is nor this

and dharmas all they both not living

characteristics. teach is that

beings, that

may

everything or is that neither each type

may teach real unreal'. in

everything or that

unreal,

everything unreal arm of of is

and unreal,

everything passages way,

The following interesting an level for of is

examine

tetralemma to

relating

each

teaching real

a particular

insight. explained

"Everything as follows:

both

and unreal',

example,

beings; levels three There superior, of living are the that inferior. The superior sees person average, and they is that real dharmas are neither of characteristic The average sees the characteristics person nor unreal. The unreal. or all real, all as either of dharmas his are limited, inferior of perception powers man, since and dharmas real, as a little the characteristics of sees is an it because nirvna, regarding unreal, a little and as real, dharma inactive and does not perish dharma, is an active it empty because samsra, regarding false, as unreal. and

2Sb4ff. teachings following says the

discusses to explain

the

nature the

of

firm to

faith

in

the for

Buddha's oneself, others, not

reference 9.

'knowing not

others' commentary,

in

verse is

One who does

follow

one who,

non-Buddhists, ... powers supernatural when

and

even teach

though that

display they is the way this

and

I52

this is not the way, has faith in himself and in his own them. Even if they transform mind and does not follow their bodies he does not know that they are not so that the Buddha, his mind cannot be diverted because he well the true character. understands

At

25b13

the
or

Treatise
eternalism,

rebuts

the

charge
that

that

emptiness
is not

is

either

nihilism

repeating

emptiness

a view.

Rather, sophistries ... it

emptiness, ... off the

which

is

the

true of

character mind is

'has calm

no extinction and the

characteristic verbal

cuts

any ways of of

expression'.. for the traveller

At

2Sbl7ff. on the

practical Buddhist emptiness, different,

avoid

advantages path then neither

'views' about

emptiness If will nor

are all

explained. dharmas cut off

he can penetrate be neither permanent (in identical other

Thus

the

meaning nor

of

words,
he will

he will
achieve

causality

and

dharmas).

'the lasting sweet from

cessation bliss nectar, growing 'This nectar'.

of

all

afflictions

and sophistries, dharma will is

and attain likened to a

and nirvana. for old just or

The Buddha's elixir Buddha's character

divine as a the so the true

prevent

someone to taste of

dying, of

teaching is the

leads true

nirvana. sweet

dharma

Finally,

the

difference

between is

the

srvaka, Here hierarchy Stra note

closely

Mahayana no mention is of

and is made of

pratyekabuddha-Dharmas arhants and stream-winners, kind works. It

explained. and the in the

the

'three-vehicle' Mahayanist
of the

found is

Lotus to
most

and other that

to

interesting

the
the

description
teaching of

s'rvaka-dharma

corresponds

/ss

Ngrjuna, compassion the types

in

though

the

characteristics are in the recognisably Treatise. in order

of

the the

Mahayana motivating of the

dharma, force the of

and wisdom, described is

the

Buddha of

The account to
it

three

dharma
12 to

given

here

explain
devotes

reference
space to

verse

pratyekabuddhas,

and

most

them:

The true taught by the Buddha is threefold. character To attain the true dharmas character of all and end all srvaka-dharma. is termed the afflictions the To produce the unexcelled great compassion and arouse mind is called the great (Mahayana). If vehicle a Buddha does not enter the world is a time when there is no and there Buddha-dharma, because isolation pratyekabuddhas of their insight develop independently, for even if a Buddha, living beings after saving enters nirvana without dies residue, and the dharma he bequeathed completely if there out, are any who from a previous world are if to attain they meditate the Way, then supposed a_ for little despising on the causes samsra and leaving from into the mountains and forests remote and go alone they the way. and confusion, will attain any bustle

These

are

called

pratyekabuddhas.

In

contrast

to

the

previous

chapter, presentation

chapter of

nineteen

is

an of

entirely time. present

together

straightforward Time is conventionally

Ngrjuna's of in if
other

critique of past,

conceived argues
like

terms these

future. and
constitute

Ngrjuna
time, then,

that
any

three
refuted

components

in

the

Treatise, the

they other

must

be interdependent, in is

in which and of itself. of

case

each

presupposes none exists,

and none exists time

And if them? with

at

how can we say that in this

light

comprised the
pots

The

commentary
two analogies:

chapter
and

merely
lamp in

supplements
19/1, and

stanzas
clothes

and

19/2.

I S-44,

The

commentary

to

Chapter

20,

on

'Cause

and

Effect'

is

similarly argument separately entities effect', presupposes this

straightforward takes the two

recapitulation elements that comprise of 'cause'

of

the

argument.

The

and 'effect' possibly of''cause be separate and

and demonstrates which since its combine a cause cause. to

they the its

cannot process effect, presented

presupposes The argument

and an effect in verse one of

chapter

If causes and And an existent

conditions effect

combine is produced,

It already the combination. existed within What need has it to be produced by combination?

is

no different

from

the

argument

presented

in

chapter

one:

(1v8)

An effect already Can neither exist

previously produce? If

in a cause given nor not exist.

what would the cause

non-existent,

If

already

existent,

why would

the

cause

be needed?

The present effect cause not

chapter previously into

however

explores

some versions such or as the that

of

cause that does a

and

encountered, its only effect its (20v9), designation

onwards here the

notion a cause

changes

not

completely
(27a2). cause is

cease,
From verse

as 'a
the is idea

cause'
of

ceases
an 'empty'

sixteen but it

concept not of the

discussed, rather

'empty' to

Mdhyamika

emptiness,

refers

a nonexistent,

vc

ineffective effect,

or compared

vacuous by the

cause, Treatise

one which to

does

not

produce not is

an

someone who is Such a cause proceeds and effect with

pregnant not a a

and therefore cause at all, of are to

cannot of the

produce

a child.

course. ideas

The discussion both that cause

with

refutation that they

become one and which resulting is

different, the

and concludes notion that of

an argument of causes

intended in effects,

destroy on the

combination

grounds to

no effects

possessing

'self-substance'

are

be found.

Chapter which Treatise

twenty-one are alternative sets out

is

a critique terms for

of

becoming

and dissolution, The an empirical

'arising' view world Therefore in

and 'ceasing'. the form of

the

opponent's in the

observation: characteristic
Not so, says

'Everything of

manifestly dissolution

has the exists'.

dissolution.
for;

Ngrjuna,

21v2

from becoming, If separate exist? How can dissolution death be like without It would is not correct. This

birth.

In

other

words, to all

a restatement pairs of

of

the

same argument the

that Treatise. the

has been The

applied Treatise

opposites example

throughout which

supplies of

a useful terms:

exploits

interdependence

(5

(21/4)

there from becoming, then with were dissolution apart dissolve? is just It no becoming, what would as when there is no jug, the jug has say that we cannot dissolved. is no dissolution there Hence, from apart becoming.

If

There

is

a reference

in

21/5

to

dharmas

being

'exhausted

and

ceased'
is said

and yet
in 212/6

manifestly
to refer

existing,
to the

and
constant

'exhausted
flow of

and ceased'
dharmas. The

commentary grasped, are

likens and this to

the

process

to

a mirage

which

cannot to the

be way things

description the Treatise.

applies

generally

according

(21/6)

dharmas, All instant by instant, morning noon and night, becoming exhausted are constantly ceasing, and passing flowing This away, like water which never stands still. is termed 'exhaustion'. This process cannot be grasped, Like a mirage, and cannot be explained. which has no fixed has no to get hold of, nature so exhaustion fixed it and How can one subdivide conceivable nature. becoming exists?... that assert

The problem difficulty, processes. concepts

to them,

with not Time,

such the

analogies

is

that

they of

show only

the such

logical

impossibility,

comprehending are abstract

cause

and effect, has to refute

and so forth logically,

relatively

which
mirages

Ngrjuna
and

and compared
'graspable'.

flowing

water

are

Nevertheless, Ngrjuna,
(cf.

images since

of

illusion

and flow

are in

clearly stanzas

useful

to

he employs

them himself

the

17vv31-33).

At

21/10

the

commentary

offers

an explanation

for

the

opponent's

1S7

mistaken that of

perception in

of the

things. world

The

opponent

had

argued

at

21/0

'everything dissolution. that

manifestly

has the exists'.

characteristic Nagarjuna now

Therefore

dissolution

answers

(21v10)

If you say that Are seen by the

Seeing arising Is considered

arising eyes to

and ceasing exist,

and ceasing as existent a delusion and a deception.

And the of

commentary they like are

explains empty

that

when one sees no fixed

the

(real) they

nature are like

dharmas

and have

nature;

an illusion,

a dream.

that the unenlightened only his man has attained in a former eyes on account of his delusion world. because false of his conceptualisation and discrimination in the present he says that his eyes see arising world, In the ultimate'sense, is, in there and ceasing. reality, no arising or ceasing ...

It

is

By the initial ceasing, This

realms Nagrjuna through already Treatise insight'

end of topic to

the of

chapter, becoming

the

argument

has moved away from via continuity within

(see existence present be found

the

and dissolution, subject of the

arising of one of

and existence. the

but be future all. found have The 'true attain

the in

broader

means
of

Buddhist
form that

terms
and

existence
formlessness of (past, cannot of is the

three

desire, argues

n.

287), cannot and at

a continuity of and in time hence

the been

three

periods

refuted), this

explains and

terms 'It

opposition one is

between unable to

'delusion'.

because

i)a

true three that

insight

within

beginningless eternally of succeed existence views.

samsra each exists In reality,

and death, ...

that

the know

existences the continuity

other only it

You should of not exist.

by virtue does

delusions

and perverted

Chapter

twenty-two

is

an analysis is

of

the

Tathagata, because

the although defining by lust, of the and he

Thus-Come. appears in

A Tathgata the world of

incomprehensible, a body are that

and has a Buddha other

and so forth, he is is not not

the afflicted the

characteristics anger, five in delusion 'receptive' general then, does does is

and the

passions, skandhas,

slave

(grasping) not belong

has no karmic twelvefold

burden,

within

the

causal

chain. answer is

How, that

one characterise to be understood proceeds

a Buddha? just

Ngarjuna's is

a Buddha

as any dharma

to

be

understood.

The argument

as follows.

The 'King

opponent of the of

asserts Dharma' existence 'Now be

that and is

the

Buddha

exists; one'. that this.:

'.. But is to

He is the say, If

called

'omniscient suffering; and consider

Treatises' bondage to

definition the then skandhas.

examine

he exists,

he must

grasping.

If

he does

not

exist,

what

is

there

which
The

grasps?
Thus-Come...

'

(22vl)

the skandhas nor separate neither ... skandhas, He and they are not in each other. the skandhas The thus come not having does the Thus-Come exist? In what place is

from

the

159

The Treatise which the

commentary Thus-Come using from of could

then or

expands could

on all not

possible

ways with

in

be combined the the (If Thus-Come Thus-Come the fruit each this five in other. would that five is the

the

skandhas, separately the within in error the

logical the five

arguments skandhas

(if ...

existed would have were fish

permanence) this

and analogies would be like from skandhas,

skandhas a bowl, If the or

Thus-Come, they were would within ... ). in

water;

be different the five

Thus-Come being cannot in

be like

a man

bed

Once having any way apart that the

established from the

the

Thus-Come

be found then of

skandhas, product of the by

Ngrjuna combination the

denies the of five

Thus-Come for 'If then the

skandhas, skandhas, effect he exists with the

the

Thus-Come

exists nature' prior

combining

the to or or

five the

he has no self Thus-Come

(22v2). to the

Arguments skandhas, from way,

that in

exists of refuted

that unity

a relationship are also

difference the usual

skandhas that

in

and Nagarjuna

concludes

(22v10)

By

such

interpretations

(The skandha is empty...

of)

receiving

is

empty,

the

receiver

The

opponent

charges

that

this

is

'a

fixed,

existent,

emptiness'

but

Nagrjuna

has

recourse

to

the

device

of

the

two

truths:

(22v11)

be expressed Emptiness cannot be expressed. Non-emptiness cannot be expressed cannot Both, and neither,

They

are

discussed

merely

as conventional

names.

iio

Which opposites views' etc. derive not the

the

Treatise ... ' In

glosses the next

as

'merely

for

refuting refers and limit,

their to the 'four

verse

Nagrjuna etc., of

of These from

permanence, are the views Buddha's exists the

impermanence, about the

no limit, which whether etc. or (see

nature

the

Tathgata about death, the Treatise is by views to the are

'unanswered or following of of view 'the does not

questions' exist after in the

Tathgata Although the as The

n. 300). concerns understood being.

discussion world'

permanence the realm

world

be living

existence is that

experienced all such

Treatise's of the

misapprehensions

reality:

(22/12)

In-calm quiescence none of these exists at all, and why? The true character dharmas is utter of all clarity and purity, and cannot be grasped These four views all ... but within arise on account the real of reception, dharmas there is nothing character of all which is caused by receiving. Through these four kinds of views we regard ourselves as noble and regard others as base, but in the true dharmas there is no 'you' character of or 'I', and this is why it is said that in calm quiescence the four views do not exist.

In

22/13

there the

is

a discussion or verse the nature or that

of

different of

types the refers being

of

false

views

regarding Although who terms interpret of that the

existence

nonexistence (22v13) of the clearly

Tathgata. to in Buddhists the world in to

Ngrjuna's on

speculate of

Buddha's the is

'existence' the view

'nonexistence', the by Buddha the

commentary as

chooses a rejection who as says

nonexistent immature and sages

Buddha's there is no

teachings sin

'coarse, no saints

man' such

and merit,

i4 I

Thus-Comes, evil'. described

regards the

etc.

and who therefore in the

as

'forsakes existence of -

good the in
-

and does Buddha is he

One who believes as 'denying

Buddha

the

path

to

nirvana'

other
which

words
implies

eternally

self-existent,

that good, flawed

no-one

can become worldly 'the you

a Buddha bliss,

by following but not

the

path. His

Doing approach of calm is

he attains because yet

nirvana.

Thus-Come are making the

or

has

the

characteristic distinctions, of
Once

quiescence differentiating
Thus-Come

various

within
as existing

characteristic
existing'.

calm

quiescence,
the only

the

not

again,

remedy

for

one who habitually is to acquire 'the

discriminates eye of

and makes insight':

distinctions

(22v15)

transcends The Thus-Come sophistries Yet men still sophistries. produce destroy the eye of insight, Sophistries do not see the Buddha. Such an them

Which

the

commentary

glosses:

thoughts, of grasping 'Sophistries' recollected means from that, this saying distinguishing characteristics, and so the Buddha is extinct or is not extinct, that inverts to pursue sophistries Since man in order forth. he is unable to see the dharma-body insight, his eye of of the Thus-Come.

'The concept

dharma-body of the

of eternal

the

Thus-Come' Buddha, of the

points in

to

the

Mahayanist Stra. different

revealed Buddha's is not

the

Lotus carries special,

Ngrjuna's connotations.

conception Just as

nature something

nirvana

16Z

different

from

birth

death and

(cf.

2Svl9ff

.),.

so

(22vl6)

The nature of the Thus-Come Is the very nature of the world. The Thus-Come has no nature has no nature. The world, also,

jv?

6.5

Chapters

23-27

Chapter 'Perverted' 'inverted' perception of desire,

twenty-three in in is the relation relation inverted world

deals to to or of

with views the

perverted

views

(see

n.

304).

means much the insight. has outflows formless

same as One whose into the world or

eye of

perverted or the

form not

world;

he grasps in

receives their interest not real

dharmas aspect in

and does or

see things of is calm

as a Buddha does, quiescence.

character views details of the

Ngrjuna's he is be

perverted in the

almost

entirely of

academic; which must

interested on the

(knowledge hearer) entities but

presumed relationships Ngrjuna passions agree that

part

on the

logical and 'the self'. and not

between agrees arise they with from

such his

as 'lust' that the

opponent

defilements but

conceptual 'exist'.

discriminations,

he does

therefore

(23v2)

views of If you say that perverted impurity Produce the three poisons, Then the three are without poisons have the defilements Consequently,

purity

and

self-nature no reality.

Moreover,

(23v4)

Who has these defilements? Such a one cannot be established.

IU W

And if the defilements Then they are not part

exist of it.

apart

from

this

(self)

The argument, Tathgata in

in

short, to

is

identical five

to

that

applied

to

the

relation

the

skandhas.

The opponent claiming are at that the

puts the of of form

forward

a further

argument their

in

verse

seven, objects

sense-faculties, evil. perception, etc., since This is in it the

realms

and their of the usual out

root

an inversion which the mind that

Buddhist the affect to realms

model of

flows external

into objects is

suggests mind. quality

says,

the

senses the

and thence

Nagarjuna's of the play

response of the

assert

illusory
are
i

and empty
empty, he

senses.

They

all

(23v8) (23v9)

... Or ... Or

like flames or dreams like a magic Gandharva-city. like They are just an illusionary in a mirror. a reflection

man

The commentary
primacy of mind.

repeats

these

analogies
it

but
says

emphasises
'are merely

also

the

Sense-experiences

deceptions Lust,
between Ngrjuna'-a and that

in

the

mind

and have

no fixed

characteristics' on the
the

anger
purity

and the
and points

other
impurity, out

defilements
according that

breed
to purity the

distinction

opponent. impurity,

however someone and

presupposes conceptual Therefore, distinctions

both

presuppose between purity on

making impurity.

distinctions impurity are

purity made by

and

based

(false)

conceptual

16)

(illusory) Specific
opponent.

selves. examples
The four

None of of perverted
referred

this

is views

real. are
23/12

then
and

put

forward

by the
by

to

in

represented

'clinging which are

to the

permanence antitheses taught

in of

impermanence' the four

in

23v13

are

those of all

views

characteristics namely
nn.

conditioned
suffering, things perverted as

things
emptiness, permanent view of

by the
non-self they are

Buddha,
(see actually

impermanence,
To regard is are the

and when

286,313) impermanent views

permanence;

other

perverted

that

things

are

blissful,
point of

pure
view

and possessed
it is not the

of
view

a self.
but the

From
clinging

Nagarjuna's

which
'correct' who is

constitutes
views, there to

the
but hold

perversion.
Nagrjuna views? asks; Even

The opponent
since of

is

caught
is if

up in
empty, held

everything permanence,

a view

without not cling

clinging, to views

is

not

a perverted the

view, real

because character

one who does of things.

has

perceived

(23v16)

If

there

is

dharma no

of

clinging

Incorrectly speaking Correctly speaking, to For who is there

these are perverted views. they are not perverted views, have these things?

This

is

a rather

subtle

argument,

for

the

term

'views'

is

here

being
the

used
same

in

a way that
be

suggests

that
Ordinarily,

one can hold

Ngrjuna

views

and at

time

non-clinging.

reserves

the
the

term
term

'views'
is being use teaching

for

products
to

of

the

unenlightened
much by etc. the In

mind;
more Buddha like in

here
the his

used of of

denote

something terms

disinterested expedient

conventional self or

no-self,

subsequent

verses, 'perverted perverted

had any

however, views', views

substance

Ngrjuna arguing such

(i.

reverts however things

things

to

using

'views'

to

denote that if etc.,

and

(from are
really

23v20

onwards) blissful

as that
e. if

permanent,
were

permanent

blissful),
be true

then
perceptions,

these

views
but

would

not

be 'perverted',
are not permanent

they
and

would

since

things

blissful, substance.

such This

views being

are

illusions case,

and as such have however;

no

the

(23v21)

bliss If and purity permanence, self, do not exist In reality Impermanence, and impurity suffering Should also not exist.

Because,

the

commentary

explains

'there

is

no reciprocal

dependence'.

Nagarjuna

then

implicitly

equates

the

refutation

of

perverted

(and hence root

non-perverted) with cause the in

views

with of

the

cessation which

of is

such views, of course

and the

cessation the twelve

ignorance, links:

causal

(23v22)

When perverted Ignorance also By the cessation Predispositions

views ceases. of ignorance and so forth

cease

in

this

way

cease.

The Treatise
refutation

also
and

makes

the

connection
'In this

between
way', it

(intellectual)
says, 'means by

'cessation'.

this

kind

of

interpretation.

Iv

ignorance When perverted are extinguished, which is views is also at the root of the twelve causes and conditions the extinction the Throught. extinguished. of ignorance three kinds and actions etc. up to old of predispositions age and death and so forth are all extinguished.

Chapter best-known
a definitive in the

twenty-four chapter

'Contemplation of the
of very closely commentary

of

the

Four and is

Truths'is often
The

the regarded
commentary

Middle

Stanzas

as

statement adds argument way. The

Ngrjuna's little to

position. the verses, clarifying restates

Treatise

following minor the points

Ngrjuna's along the

and merely at 24/5

opponents

opening doctrine completely truths cessation but cause is

argument of

in

verses and

one to 'no

five,

which

is

that

Nagarjuna's

'emptiness' negates n. 330) the of

arising teaching

and no ceasing' in summed up of the four

Buddha's suffering, and the

(see of also

accumulation Way to that the the 'the

karma, of suffering, involve

suffering careful to

cessation four truths

emphasise couch
reply

and effect'

and to

opponent's
at verse

argument
seven. Despite

accordingly.

Ngrjuna's

begins

the

previous

twenty-three

chapters

expounding

emptiness,

he says,

(24v7)

You

really capacity

cannot to know').

understand

(lit.

'lack

the

for emptiness. the reasons Emptiness, or the meaning of emptiness. Or understand for yourself difficulties Therefore you create

And truth

he

proceeds in order

to to

explain teach the

that

the

Buddhas to living

employ beings

two

types

of and

Dharma

(v. 8),

ILv

that

someone

who does from

not

realise truth

this will (v9).

and is not

unable the

to real

sift meaning

conventional of the

ultimate

'know

profound

Buddha-Dharma'

The commentary terms of two

interprets realities.

conventional Because of our

and ultimate perverted is

truth

in '

perceptions worldly

we produce reality'. true are truth

saints'

false On the

and illusory other hand,

dharmas the

and this

saints

and sages 'know

who know the all dharmas is for the the

nature utterly of the

of

these

perverted there

perceptions is

that

empty

and that

no arising, constitutes

and this reality

ultimate

meaning

which

(24/9).

On the truths is

face does

of not

it,

the

Middle to

Treatise's Ngrjuna's here real,

account

of

the

two There two

correspond

understanding. which being (e) involves (c)

a complex of

dialectical (a)

interaction false types and (b) of

types (d)

reality,

described)and saints

comprehended,

by two

beings,

enlightened ordinary

and sages, people. comprehend conventional of things At

Buddhas,

(f) and

unenlightened

grasping saint in

one extreme, and skilfully truth

an enlightened describe (teach)

can effortlessly terms of real both, character

(expedient At is the

falsehood) other of

and the

(emptiness). being even by the

that

extreme,

an ordinary except of person

at

unenlightened grasping, offered

realises

incapable

comprehending, description is
but

by reality who

the

expedient

conventional in
of

Buddha.
there are

Somewhere
two levels

between
truth

the

'grasps'

(69

reality realises essentially

by stages;

(emptiness), that he is

and the addressing

teacher

who describes audience, the

reality which is

but

a mixed

Ngarjuna's
those who are

situation.
grasping

Clearly,
and ignorant

way forward
first put

is

should

into self,
clearer

practice that

the dharmas

Buddha's arise
of the

expedient and cease,

way things

teaching etc.,
are.

(that order

there to

is

no a

) in

develop
Nagrjuna

perception

Therefore,

says:

(24v10)

Unless truth you rely on the conventional You will the ultimate not attain meaning. Unless the ultimate you attain meaning You will not attain nirvana.

Developing
expressions

a clearer
are merely

perception
conventions.

involves
Only

learning
when this

that
is

words

and

understood

is

it

possible the will

for

someone

to of

receive, the

without

grasping really but are. the

at

the

concepts, meaning phrases

Treatise

description be conveyed will

way things and phrases, the

The words and

in not

words

themselves
puts it:

constitute

meaning.

As the

(24/10)

The

ultimate expressions, conventional.

is entirely dependent meaning and words and expressions are Therefore, reliance without

and on words mundane and on the

and the mundane, the ultimate meaning cannot conventional Unless one attains to the ultimate be expounded. meaning how can one (i. e. unless one can become non-grasping], dharmas are Therefore, although nirvna? attain there are these two levels of truth. non-arising,

170

The next the this before those

mental argument him, using

five of

verses

and their the

commentary teaching caused is

(24v11 and the the

24/15) hearer. to It

concern was

dangers danger

mismatching says

which, the

Ngrjuna, and it of
then

Buddha which

hesitate for

teaching who take

preparation. (that the

Dharma, doctrine
Ngrjuna

a danger

persists suitable
initial against must

on the

emptiness
turns

without
the

opponent's teaching)

emptiness argument

negates that

the

Buddha's which are

dharmas

not

empty

be

conceived

to

have

own-nature,

and

(24v16)

If

you

perceive

all

dharmas

fixed, As having existent natures dharmas Then you will see all As without causes and conditions.

A denial directed
argues

of

causality the
it

is

of

course outlined

a denial by the

of

the

possibility Therefore.
possible,

of

change,
Ngrjuna,

'path',
is

Buddha.
the path

emptiness

which

makes

not

a doctrine

of

existent

dharmas.

(24v20)

If

everything

were

not

empty

There would be no arising or ceasing And thus there would not be The dharma of the four holy truths.

Verses dependent statements

eighteen

and

nineteen, or

which

equate are

emptiness quoted significant

with as cardinal in

origination of Ngrjuna's

causality, position.

often are

They

chapter
this far

twenty-four
in the

taken
Treatise,

on its
they

own,
offer

but
little

for

anyone
that is

who has read

new, except

17(

perhaps

the

reference that

to

the

'middle

path'

in

verse that

eighteen. causality the 'Middle ... every is

The assertions what Way' the are Buddha hardly

emptiness

means causality, the Buddha

taught,

and that

taught of

controversial, names'

and the

meaning

'dharmas

constitute chapter
moreover the way

conventional of
is things

has been hammered home in adds that

of by

the

Treatise.
empty', are

The commentary
which cannot is be another

'emptiness
saying grasping that at

itself really

way

apprehended

the

notion

of

'emptiness'. to in for the

This

is

in

recognition discussion Middle of the

of of

the

fact

(already Ngrjuna's one) that

referred reasons unsuitable

commentary's the

composing 'seized it

Stanzas, the

in

chapter of

people heard

hold in

characteristic

emptiness'
(lb29ff. )

when they

taught

Mahayana-Dharma

The rest the

of

chapter for various these

things

twenty-four adhering aspects arguments

cannot

consists the the notion

of of

a detailed emptiness, path premise

the path

resume in four fixed,

of

arguments to All

to of

relation truths.
self-existent

Buddhist as their
whereas

and the that

take
change,

presupposes

change,
example,

and the

transformation
person

of

one thing
into

into

another;

for

an unenlightened

a Buddha.

(24v39)

is not emptiness If there never attain will One who has not yet attained be cut off, the defilements Nor will be termination there of suffering. Nor will

17 2

'And

why? 'says

the

commentary;

'Because

of

fixed

natures'.

Finally,
causality, as to and n. 'the the

verse
then Buddha's dharmakya

forty
you

reads;
can

if

you perceive
the in the Buddha',

the

dharma
is This of in the

of
explained reference

perceive

which

dharma-body' is unique to

commentary. version

the

Chinese interpolation

the text

stanzas (see

perhaps 366).

reflects

a Mahayanist

The examination takes times all

they

of

nirvna course.

(see

n.

368)

in

chapter been like

twenty-five stated many and

a predictable in the Treatise,

As has already is a dharma

nirvana or

any other,

dharmas
are

may be nirvnic
with from the

samsric,
or without that

depending
grasping. nirvana,

upon whether
The since it has

perceived starts

grasping assumption

opponent

the of

meaning something,

of

extinction and that

or

cessation, must view is

must

entail

the exist,

cessation and-

something this

therefore based

cannot of the

be empty. meaning the of of

However, 'empty'(as of

on a misconception Ngrjuna on which 'Neither

the

'nonexistent'). as causality, relies.

quoting

therefore the

reasserts operation
nor

meaning the twelve

says

emptiness causal links

existence
Buddha's words

nonexistence'

the

commentary,

(see25vlO), is meant
and

is that
have

the

gate is

that empty,
so.

leads just

to

nirvna' other

(25/2). dharmas

By this are

nirvna
always

as all

empty

been

(73

(25/3)

the five since skandhas have been utterly ... empty from the beginning, the Way and enters when one attains is nothing nirvna there without residue which is cut off

In

verses

four

to

eight

Ngrjuna

argues

against

various

conceptions 25v9,
is

of

nirvana opponent
nor

as either asks what

'existent' kind of

or thing

'nonexistent'. nirvana
answers:
1

In if it

when the

is

neither

existent

nonexistent,

Ngrjuna

(25v9)

Because we receive causes and conditions We revolve in samsara. Nor receiving causes and conditions Is wacht constitutes nirvina.

And the

commentary

explains:

(25/9)

Because we do not know our perverted views for what they the five really are, we wander in samara, on account of When we recognise receptive skandhas. our perverted views for what they really are, then we no longer wander in samsra on account of the five receptive skandhas. is no longer When there any succession of the nature-less five is said to be nirvana. this skandhas,

'Not

knowing

our has

perverted of course whole

views

for

what meaning

they in

are', the

like Mdhyamika is
is

'ignorance', context,
'views'

a double burden
par

where
are the

the

of

Ngarjuna's
and

argument
emptiness

that
the

hindrance

excellence

remedy, practice
insight' statement

but of

this

change

of

perception proper
generates its

equally orientation

refers of

to the

the 'eye
This

meditation
when nirvna

and the
inverted, and

of

which, about

perverted like

views. the later

attainment,

174

reference succession indivisibility whole. discusses permanence of the

(at of

25/19) the of five

which

identifies well

'the

world'

with the

'the

skandhas'

illustrates in the

ontology point

and psychology of view, the

Treatise at 25/21

as a

From a similar various of the since is the views world it

Treatise limits

about in is

the

existence, to the

and experience of Verse of nirvana the

relation only guide the to

Thus-Come's experience

world, which is

Thus-Come's its of true the

world

a reliable well-known

character. identity

nineteen

statement

and samsra-.

Between nirvina and the world distinction. There is not the slightest Between the world and nirvana distinction. There is not the slightest

Which

of

course factors

means that of

nirvna

and the

world

are

both of their

dharmas,
Own .

experience,

without

any fixed

nature

Verse what highest

twenty-four the Buddha truth:

is said

a rather differs

radical from what

statement

of

the

view is

that the

he knew and what

(25v24)

dharmas All are inconceivable. thoughts. futile Extinguish all is no person There and no place by is nothing taught there And

the

Buddha.

II1

But there

the is

teaching no place'

is

actually means that five which

are

familiar. there skandhas, to is

'There no self which are

is

no person from

and the a

apart like

constantly mirage.
entity in

fluctuating All
the

a dream or

views
psyche

seek
to

establish

some substantial
In the Treatise such

be dismissed.

views
nn.

are
198,392);

referred
they

to

as the

'sixty-two
ideas as

wrong
that

views'
the body

(see
contains a

include

such

soul. nirvna
approach

The section in
to

of chapter
in

commentary is a brief
the

which

concludes the
really

the

treatment

of

this
views

summary of
way things

Treatise's
are is

general;

incompatible meaning of

with the

the

existence teaching.

of

views,

and this

is

the

true

Buddha's

(36b9)

to be the same as a soul, What body is there and what from soul? It is the same with all body to be different they the sixty-two emptiness utter within views; wrong of is When every existence which are 611 unt. endti1e= futile thoughts and cease, is at rest, entirely conceived into the true thoughts cease one penetrates when futile the Way of calm serenity dharmas and attains of charcater
(chapter from the chapter on causality As already seen dharmas investigate we find if we discriminatingly one), nor both they nor nonexistent, that existent, are neither nor existent nor neither nonexistent, and existent true is meant by 'the is what This nonexistent. thusness, termed is also it dharmas' and of all character dharma-nature, and nirvana. real-limit in no place, time ever is why the Buddha, and at no This and fixed of nirvana, taught characteristics any anyone is which existence is why we say that when every this thoughts futile are is at rest, all conceived extinguished.

Chapter

twenty-six,

like

the

following

chapter,

is

identified

in

the

Treatise's

introductory

commentary

as pertaining

to

the

{.

sravaka-dharma, into, the

as opposed

to, The

or

in

the of goes of

Treatise, the ultimate both

incorporated meaning' yanas, and

Mahayana-dharma. in the commentary with well the on the account The tone that the

'way

mentioned is it to

perhaps teaching to the

beyond the

be identified equally eighteen,

Treatise, in general. together,

although As in followed

might

refer verses whole of is it

Mahayana

chapter

are

presented which

all is

by a commentary straightforward causal preceding perhaps appendices concluded

nirvana,

chapter, dependent so different seems likely

an entirely and the twelve

origination from that that this were

links.

of

the and

chapters the following to the

chapter, originally

one on 'Wrong Stanzas, with

Views'

Middle

which the
This

would

otherwise of
provides

have the
a

on a rising
in chapter

note,
twenty-five.

contemplation
chapter

goal,

definitive
important

account

of

the

twelve
of

causal

links,
exposition

which
of

are

an

presupposition

Ngrjuna's

emptiness.

The commentary it emphasises things

to the

chapter role of really

twenty-six ignorance are;

adds little and also its

to

the

verses; namely

remedy,

seeing

as they

(36cl9)

insight views the which By assiduously cultivating ... conditions, causal of the twelve ceasing and arising because they cease, of them all these things and cease, ill, death, birth, and the including sorrow, old age and and completely of the skandhas really suffering great cease.

Chapter

twenty-seven

is

a refutation which deals

of almost

wrong

views

'in with

the the

srvaka-dharma'(27/0),

entirely

IT(

concept of the

of self.

the

self Verses from

and errors one to the past

associated deal the with future, self

with the

various idea of four

theories a self to five eight is a Once

three to

which with with rich

continues possible the in self

verses

relationships and (the the

between skandha candla

Yd

and body,

andverse

of)

reception. brahman,

The chapter Devadatta, and so on. primarily factors causal links

analogies;

and the

washerman again the

and a reaper, Treatise problematic the of

social

a man who becomes relates

a god,

commentary to moral operation deeds

order

Ngrjuna's

conceptual as sin (37b14),

disruption

and soteriological of (37b21),

(37c24,

such

and merit, the

of

the

twelve

results
the

suffering(37c4),
cf. 13/3; 17bl5ff. both of

which
and

deal
keeping

with
the

the

father-son
(37c28).

relationship,
There is

important
a reference

in
at

China),
39a11

precepts

to

the

'Four of is

Hundred the Hundred which In all

Contemplations', Treatise is not

which

is

the

original and a of

version verse that

by Aryadeva preserved in

(see the

n. 443),

quoted

Chinese restates they

version his derive

treatise. that

verse views

twenty-nine are insubstantial

Nagarjuna

argument from

because

delusory

perceptions

by beings

who have

no self-nature:

Since

the permanence, of the world Views etc. about In what place at what time, and be generated? And by whom, would views such

all

dharmas

are

empty
-

The

commentary

spells

out

the

implications

of

this

argument

with

definitions

of

'place'

and 'time'.

Although

the

chapter

deals

I--

with

wrong

views,

Nagrjuna's

critique,

it

says,

applies

to

'all

views:

(39bl8)

there impermanence, of permanence, views are fixed there these etc., who generates must be a person views. is no production When self is destroyed there of views for manifestly There such a person. must be a place dharmas how much more a time? to be negated; observed

If

by

If all these views exist they should have a fixed but if they were fixed they could not be reality, destroyed, them on various and we have already negated in what has gone before; therefore grounds you should know that how can they views have no fixed substance; As the verse says: 'In what place, arise? and at what time, and by whom would such views be generated?

The final Buddha, views:

verse which

of links

the

stanzas

is

a verse

of

obeisance cessation

to

the of

compassion,

wisdom,

and the

(27v30)

To Gautama,

Great

Sage

and Master,

Who from pity preached and compassion Entirely off all views; cutting We now bow our heads in reverence.

this

dharma,

The commentary is implied in the

makes the

no reference decision is

to

compassion, to preach the

although Dharma.

this

Buddha's insight

Instead,

Buddha's

emphasised.

(27/30)

he that these to cut off views all It was in order ... Gautama, Sage and Master, The Great the Dharma. preached and wisdom and inconceivable has immeasurable, unbounded is why we bow our heads to him in this insight, and reverence.

I.

6 Conclusion

The commentary a whole; but text, major it it also in

therefore or

functions clarifies

in

two ways in is said in

the the

Treatise verses, of

as

reaffirms interprets

what out the

draws and introducing

Buddhist

meaning

the

some cases

new material. in a number of

The commentary's ways; is it only the views, seeks to

concerns

can be classified morality context of

preserve possible nature and to taught of

Buddhist in the

and soteriology, absolute one without causality, falling

which to into of the

clarify extreme emptiness

the

enlightened

re-establish in

a proper

understanding

the Mahayana-Dharma.

In

order

for

actions must

to take

receive place,

their

rewards, is as not

for only

causes possible in

to

have if

effects, dharmas

change have

and change empty, is

fixed no

nature

and are the Treatise

taught simply

the

Mahayana-Dharma.. the Mahayana-Dharma, it states that there

However, which

reaffirming

has been are of in is

irretrievably empty, as taught Emptiness

misconceived; in is the something or apart

although are

things

Mahayana, which from which gained

samdhi

two levels either it

truth. words

cannot words can

be conveyed and expressions;

and expressions in other Insight

an emptiness, man of truths

for

words, is through
is

only

be attained the perception

of

by the of
the

insight.

through
and

and meditation,
which the

cultivation

Way,

prerequisite

holding

to

the

precepts,

and it

is

defined

as,

amongst

other

things, views, cling

perceiving and calm to

the

true

character

of

dharmas,

cutting

off is to Views

all to

cessation. views, and to of lead

Unenlightenment, including invert a view the

by contrast, of emptiness, insight. of

and produce sophistries, antithesis They

generate are the

eye of

enlightenment to I and mine,

and the to

substance

ignorance. evaluations is the first facts

self-aggrandising and ignorance of existence. itself Once

and conceptual link are in not the

discriminations, twelvefold bodhi chain is

these

grasped,

achieved.

101

Appendix

A draft (1911)

English of the

translation fourth chapter Stanzas

of of with

Walleser's the Tibetan

German translation Akutobhay traditionally certainly by another ,

Ngrjuna's attributed author.

Middle to

a commentary but almost

Ngrjuna

himself

4/0

Question: The five acknowledgement of

Answer:

skandhas exist, them is taught.

because

4vl

from form-cause Form is not found apart from Cause of form is not found separately form.
form-cause, form Without form-causes from form also Free not perceived. Also will not be seen. predispositions, with reception, cognition, is this four (the skandhas) other consciousness Like into to be taken seeds consideration. proof and sprouts. is

4/1

Question: free If form could be perceived, form, would occur? what errors
Answer:

from

causes

of

4v2

If you had form be without would

without cause.

form-causes,

then

form

4/2

'if If someone thinks without then it should be said: Nothing exists anywhere
thing and exists sprout.

cause,

all

the

better'

4v2(contd)
4/2

without

a cause
in the case of

No causeless Seed space.

anywhere-as

Question: the 'form occur?

Answer: 4v3

from If however separate cause of form is present,

the thing called then what errors

from form the form-cause apart be causes this without would exist, If

were to effects

4/3

from form, there If, separate were causes of form, the causes would be without If one said, effects. holding fast 'the cause is to the proposition is so', 'it that then we should without effect, reply: 'Effectless No causes without Further: son. causes effects do not exist. exist' Like father and

4v3 4/3

4v4

form exists, If (upapadyate)

the

cause

of

form

is

untenable

If is 4/4

form

does not exist, the also untenable

cause

of

form

In neither case does the cause of form exists, the cause of form is form does not exist, the cause of Like the burnt non-existent. and If at this point someone thinks: then the answer should be: cause' Causeless forms Causeless is Because this
Therefore ) 'Therefore' 'standing/resting investigated

form occur. If if untenable, and form is equally not-yet-burnt. is without 'form

4v5: 4/5

forms are so,

one

are in

untenable. tenable.

no way anywhere

4v5 4/S(contd.

should

not

discriminate

forms.

'Form' the conclusion. means form'. Because we have upon is in every form in this it way, Therefore, no differentiations untenable. respect Like be undertaken. forms should upon rest which Further: space. empty signifies

4v6

identical An effect An effect occur. does not occur.

its cause does not with its cause identical with not

4/6

is 'The effect the sentence If correctly examined, is not correct, the cause' identical and 'the with is to the cause' is not equivalent/identical effect (either). Like seeds, and sprouts, not tenable fruit.
Vedana............... Are in every way, to rupa. equal and all respect things to the (bhava) method,

4v7

in

1 5;,

4/7

The groups/skandhas in the teaching of

things and all are in every the method of nonapplicability cause and effect and of the method of the to be observed/seen nonoccurrence of form, as equivalent. Like Canaka-gold. When a counter-refutation debate on the basis of
With person, counter-refutation, contention. this

way of

4v8

is raised emptiness
is

in

everything and is

without equivalent

to

the

4/8

in a dispute somewhere employing emptiness someone utters through a (counter) refutation this non-emptiness, is with person everything (lit: without counter-refutation not contradicted). is to be understood This the same as the as just thing to be arrived at (the contention). One who in an explanation by expounds errors this means of emptiness; with person is without ('with' everything some texts) error-exposition to the and is equivalent is to be arrived contention, which at. at the time of teaching the emptiness someone expounds that non-emptiness, with person understood as a failed/without is to that as equivalent which Wherever by means of errors via is to be everything error-exposition and to be arrived at.

When

4v9

4/9

The two
observed emptiness.

last
as

slokas
the Like

of

this

chapter

are

to

be
WA

kernel of all the emptiness

debates bound up of a Gandharva-city.

P'n*nenen!

- t-

The above
difficult

translation
German

is

third-hand,
of 1911

from
of

Walleser's
Tibetan

rather
original.

translation

the

Even so, Chung-lun,

certain the

similarities Prasannapad

and differences and the of is Tibetan verses true is of

between Akutobhay identical all

the may be in all but

distinguished. three
whereas

The arrangement (although

Chung-lun

versions
the

this
presents

not

chapters),
as

Nagrjuna's

ideas

an argument

3 (a ) 18

for

a Mahayanist
and

Buddhist

understanding
argues for

of

the

true

nature

of
of

things,

Candrakirti

a particular

interpretation

Nagar juna' Tibetan line These with

s thought

over

against

his debating of

Madhyamika points in

adversaries, the text , in

the

commentary the

emphasises tradition emphasis of basic is part

Tibetan of

learned

monastic

debate.

differences

do not in

outweigh all three

a rather texts. in two Each stages:

fundamental version First,

similarity the which can exist

outlook

presents nothing

Madhyamika of the

argument process of

dependent or effect. a non-assertion, without is the the danger

origination Second, and can of the the

by itself, that things to

without are

cause empty is

assertion

safely

be employed an alternative determination It

negate view. of views,

all

views

constructing successful

'Emptiness' debates,

key to

and conceptual with equal effect

discriminations. to destroy the

may therefore views of others,

be employed and of

wrong

oneself.

'f

Notes

to

the to

Translation in the Treatise the take form the form but in to page 6v9, the the 10,

References to sections of

verses

etc. case Taish column

References of long is line 23'.

of

commentary

take

6/9,

sections given,

commentary

an additional

references 6/9,

text b,

e. g.:

6/9; 10b23 means 'commentary

1.

The Middle jui's

Treatise In

nA is

the

name given

to

this

work the

in

Seng-

preface. often

Japanese to

studies both of

of Mdhyamika the present unknown

term and Chinese

y Q'%qj I: is Ngarjuna's except in the the

used

indicate were of

Treatise to the

stanzas, the

which medium This

course

through Treatise.

their the

translation Sino-Japanese thought Sanskrit

and explanation assumption the stanzas. is that

reflects transmits the to the

Treatise

faithfully between

the in

of

The relationship in

verses

and Chinese cause the and same,

many ways analogous analysed the-'are not in the

relationship the verses

between are not

effect but

Treatise; either. Treatise sense

different the this

There

are

however and the is not

significant Sk. verses

differences taken Middle thought alone,

between and in

as a whole the of Chung-lun

'Ngarjuna's

Stanzas'. to China in

The problem from India is

the

transmission of

of Mddhyamika 'Early

the

focus

Robinson's

Mdhyamika

India

and China'.

2.

'verses'

is

supplied,

since

the

Chinese

has

only

'composed

by'.

3.

The Bodhisattva of Ngr j una .

Dragon-Tree

ply

N ,

is

the

usual

translation

4.

Brahman equivalents

*j, -;r', = % such

Nakamura

(hereafter

Nak. ) 1271b

gives

several etc.

as brahmana,

brahma-crin,

parivrjaka

I U/

5"

Yao of

Chin

Yao Hsing' =

41 J1' ,

king

of

the

'Tibetan'

empire

of

later
activities

Chin

from
in

394-416,

who sponsored
Zurcher,

Kumrajiva's

translation

Chang-an.

BCC 212-216 . .

6.

Sk. 280),

title trans,

'pratyaya-pariks' by Inada or reason. with leading standard four as as

(pratyaya 'Relational is

= condition, Condition' concerned which .

Conze,

Dict.

andMMboth with is causality, to say the

mean cause but train in

The chapter Buddhist towards

particular of events in ; the

causality,

or away from of the

liberation, and conditions ) Elsewhere context

expressed

formulae truths 'causes r !

12 causes 1 /0; 1b25ff. or,

and the

(cf. +*

is

translated as 'grounds'

and conditions'

where

demands,

or

'reasonings'.

The Treatise

accepts

and invokes

causality

as axiomatic.

cf. 2/20.

7.

(Verses Ngrjuna's selection existence which

lv1

and 'eight

1v2 are

repeated

after refer

corentary to

1/0).

negations'/\ in' which were dharmas existent).

a representative to come into means a dharma while a its

of (if

ways

might

be said 'Arising'$

dharmas previously the

was not

existent reverse. in the past

becoming 'Permanence' continues the instant

existent,

'ceasing'; dharma

lxmeans which existed

' means that to of exist its after

successor (its

has arisen

and beyond

existence, there is its

'abiding'I point arises, oneness,

as a dharma). when the such unity) one, separate a dharma previous they

'Severance' dharma are not

that means has ceased connected.

a cut-off successor -r' also (or the

and before 'Identity' is itself two

that

that means and

the

previous s

dharma

subsequent are quite

'difference'

that means 'Arrivin from g'

the (lit:

dharmas coming)

and distinct. appears (comes

that means

somewhere)

and

1xb

in

this

sense t

exists

at

a particular it becomes

time

and place,

and away from again the loosely and at

'departing' that 1/2 time after

means that

inexistent are repeated.

by going examined There is

and place. verses of with

The eight

negations been

1v1 and 1v2 have from I'vara, Since (see define the 1/2)

derivation associated by implication to our

dharmas

prakrti all are these

and atoms possibilities it

'arriving'. all others to about

negated,

adds nothing Any view,

understanding precise, be similarly sense. of truth

them more closely. which dharmas

however is to

way in

come into exist also

existence in any

rejected,

because of

dharmas 'no arising'

do not etc., it there is

conceivable on the Cf. levels level

The meaning in the

depends

context are

of which

asserted. are these two

24/10 of

'although truth'.

dharmas

non-arising,

8.

i >h

Sophistries discoursing, 'frivolous

IHKof

(Sk.

prapanca. that

Conze. which

Dict. delays'). and

283 ='futile Hurvitz has

multiplicity, assertions'

(pp. 276,89,216)

'discourse

frivolously'
Treatise expressed are said it in to

(p. 217)
has the

(=Ls 67b16,27d11,53c13,53d8).
meaning of fruitless or not. no longer mental In

In the
activity, whether

words cease

and arguments when things cease are

25/24

sophistries as of serenity' for

conceived the 'way

existents,

and when they Hence

one attains is

sophistries At said
in turn

a more pejorative afflictions conceptual

'vain

term

'views' ments)

P_

(cf.

27/31). are
which

18/12; to

24c5 all from

in

(defile-

and actions

arise
originate

discriminations

thoughts'

q4GR lf 9

but of

if all

one attains dharmas, a with

to then

utter

emptiness, thoughts

the

true

character and this is are termed

such vain At

cease

'nirvn.

residue'.

1812;

25b10ff.

sophistries

IU

described desire', two calm of all can

as being the second

of

two

types,

the

first

being

'argument of

from these of

'argument or At survive

from within,

opinion'. 'the

Neither characteristic achieves'the also highest the 'attain goal

encompass,

extinction'. afflictions and nirvana';

18 /12; 25b18 whoever will be the short of

cessation lasting of the which

and sophistries' this but of seems to falls great

bliss

sravaka-dharma requires mind. more According

(25b23) in terms to

Mahayana,

compassion 'the

and an unexcelled (Tathggata) sophistries. / do not (22/15

Ngrjuna; Yet the

Thus-come produce

transcends Sophistries see the offers grasping saying He says 'inverted unable to

sophistries/ destroy Buddha'

men still insight,

eye of

/ Such as these in his commentary

(22v15) of

and Blue-Eyes sophistries as

a definition at that that the

'recollected this extinct, necessary of which (22/15).

thoughts, from that,

characteristics, the to Buddha pursue is

distinguishing extinct or not it is

and so forth'. to have

sophistries insight'

eye of

as a result of the

one is

see the

Dharma-Body

Buddha

9.

Great

Self-Being

0.

Sk.

Mahes'vara

S. 94a

10.

See ch. 14 for of seer,

a discussion etc., of

of

combination but

iQ

in here about

the

context to a

eye and object ) doctrine of is of ' elements. examined.

combination brought 20/15 for

refers by the of

(non-Buddhist? coalescence and effect meanings

existence 20v12

In

combination various

cause

See Nak. 1466a-c

possible

11.

A non-Buddhist entity, and in

view; 7/15

ch. 19 refutes time and space

time are

QT

as an existent by the opponent

mentioned

as necessary

for

the

arising

of

dhazmas.

12.

tit as

1I such

Sk. in

prakrti. the of

A Shkhya

doctrine, to

though T. 1509

not (the

identified Great which

Treatise.

R. 68 refers hereafter

Perfection explains

Wisdom Treatise, Smkhya principles.

GPWT) p. 545c17-29

the

R. 68 has -; z, to the

'modification' of

(Sk. vikfira). the transformations is lost,, cf.

This

presumably from prakrti

refers to and

Sankhya concept nature p. 431 in which is the

gross Moore, it

nothing the

Radhakrishnan cause

'there through '.

urmanifest attributes,

as the

gone before; and

operates

three

by blending

modification....

14.

..,

R. 68 has

'the

self-so 1001 that `i

(svabhva, ---are things those arise from but the in

svayambh)'. who deny

See Nak.

557d and 558b causality, themselves'. in the treatise

'The

(Buddhist) out of which sense of

believing

spontaneously notion more of static

differs

means svabhva self-nature'.

the

'own-being,

15,

LX

Sk.

anu or

paramanu.

'the

smallest

visible

particle' theories the basis but of is

(Nak. 1294b). also all applicable matter in

Refers to the

to non-Buddhist the idea of real

materialist atoms forming

Abhidharma-Kosa

(JEBD 84r).

16.

The twelve is unique

causal

links

-'f of

are the

detailed Treatise account

in in of

ch. 26 which being a

the among

27 chapters

straightforward soteriology

traditional without

non-Mahayana of

Buddhist

any mention

emptiness.

The 12 causal

(b"(

links 3.

are

given

there

as 1. 4. 7.

ignorance name-and-form 8. L' te

2. predispositions 5. the 9. six

consciousness 6. contact

avenues

reception birth

craving old

grasping O, found

1 (cf. at

10.

existence

/F 11.

12. and of

age and death links the is twelve at

Nak. 656c-d).
13/2; 18a10ff. birth -

The same sequence

The relationship and old

12 causal two of

between is -

elements Cf. n. 171

age and death

examined

11/Off.

17.

Jr. Wv,rt

/ the

(lit:

the

hearers made here

See ch. 26 in between the 'i

toto

and 18/12;

25b23 where and the

distinction is

s'rvaka-dharma ('hinayna')

Mahayana in the

repeated.

The term

does not

occur

Treatise.

18.

Mahayana for 26/0

is

translated it is

as

At` (great

vehicle) 18/12; cf.

throughout 24clff.

except

where

transliterated.

19.

This

is

one of of

only Insight

two

overt

references (cf. Buddha in the

in

the

Treatise It is

to

the

Perfection here the to

literature that is the used

18/12; himself Treatise.

24c22). taught

invoked in

demonstrate in which=

emptiness,

sense

20.

Seat the

of term

enlightenment occurs and is almost in

Sk. bodhimanda. 'platform means with 'the

Nak. 1015c. of Tao' the path'

In

LS 14a1

rendered

by Hurvitz

(p. 23) bodhi)

but here,

certainly

(= enlightenment,

accordance

Kumrajiva's

usage.

21.

cf. used, years

LS68a3,68a10 implying of r

(Hurvitz. a standard

280)

where

virtually known I" of C

the

same phrase of

is 500 the

formulation by 500 years

to Kumaraj. iva " .

%,, followed

Nevertheless,

(HU

Phrase death dharma,

could

mean that the no .%

the period is

five of

hundred the

years

after

the

Buddha's

constituted since

'patterned' here.

(i. e.

formalized)

mentioned

22.

For(: etc., 'Fixed', reified, to by the

Miyamoto (cf which having subject, as 2/4) is

uses but used

'real' n. b.

but 23/20

this where

pre-empts ' and the

its are

use

for

synonymous. means clung

frequently grasped, a nature,

throughout

Treatise, received,

an essence having ' really is

appropriated, or having from in

a self, the

and its

obverse t r if something

nonexistent normally used is not

beginning' way but used only in a so 24b2 as

The term is 'fixed' the

a disparaging fixed, It is

then

it

really 24v16). definite a

seems to different you must 'firm

be to

unenlightened 'these %

(cf.

way at realise

27/8; 38a18 them'

are

principles and at

insight'

with

the

connotation

of

samdhi;

23.

see n. 80

24.

These or

are

the

six

sense-faculties or objects.

and either See chapter

their 3.

six

realms,

consciousnesses

25.

The six

sense-faculties,

and their

corresponding Nak. 660c. part of the of.

consciousnesses ch.3 and previous analysis

and objects. note. of These

JEBD 147b-148a, see categorisations are

Abhidarmist

consciousness.

26.

Worldly to lead

truth beings of. to

v,

is

any form

of

words This

sanctioned

by the apparent teaching

Buddha

enlightenment. 24clOff. It

may include Buddhist

heresies,

18/12;

means the

as a

II

whole. addressing

However,

Ngarjuna/Blue have who Buddhist enlightenment

Eyes

considers

himself Buddhist that provide

to be teaching, of emptiness for 'truth

Buddhists of which to

misunderstood truths but (cf. r including simply

as a result do not their of the lead

them

fuel The

'voracious supreme does not preserves causal

attachments' irK meaning' involve ordinary links) words

Murti

50, n. 1. ). p. has to to provoke

'therefore

be a truth attachments, (the views. 'the that it false truth it explains views In

which which twelve

and concepts morality corrects

Buddhist

and soteriology existing false as holds (because

and which

a limited of the

sense supreme

emptiness meaning'

can itself (as at 1/2).

be described Ngrjuna

can preserve how things in If the

Buddhist can change sense is itself

morality (cf. of

and soteriology and it their as Blue

24v20ff)

can rectify

limited

exposing empty'

internal

contradictions. (24/13) of the truth then of the

'emptiness

Eyes asserts out is of order 'the insight to offers

when emptiness worldly supreme that truth, meaning',

as a concept the 'emptiness' but to

finally that this

dissolves remains degree in

realm of

achisve or sage

requires see perverted a full

one becomes for of the

a saint what they

(24/9) are.

perceptions account

really

24veff,

two

truths.

27.

*0

is it

throughout is

translated 'mark'

as for 'true

'characteristic' economy of style

except and in

in

ch. 7

where

rendered is

which (Sk. or 1ksai. a, property of exists are in

rendered is,

character'.

A characteristic speaking, it is that an attribute by which and

-iimitta) a dharma, and is fact exist

conventionally and by extension

something dharma'

known

to

exist.

'Characteristic' one might that say

interchangeable; by virtue of

characteristics

their

dharmas, or as the

(q Z-

opponent marks dharma they various display by the of of

puts arising,

it:

'The abiding they the

sutras

say that

dharmas Things the

have arise of

the

three the and

and ceasing. abide dharma (7/0). is for it through of

through abiding, is how the or

arising, through

dharma and this to

cease

ceasing, For to

dharmas

exist'.

something be reified for

possess

a characteristic subject. is To regard to

or hypostatised as a (in this case

emptiness, emptiness thing.

example,

characteristic also a doctrine),

regard

as a dharma cf. 22/10.

an existent

28.

The verses numbering

are of

repeated,

but

each

is

counted

only

once in

the

verses.

29. times found' for

is demands 'cannot

best that

rendered it is

'untenable' rendered etc.

though

the

context 'cannot

somebe

'inconceivable' This and (cf. pp.

be obtained' of Sankrit topic Chinese

/,

do service

a number of

logical in Early

operators, Madhyamika of the

Robinson's 85-88), It in the none is sense use Blue-Eye's of of of

discussion which virtually 'is these not

this to

was known

interchangeable found'. with has It their survived. is not Sk.

readers / with possible originals

treatise.

'nonexistent' to match since

Kumrajiva's of

terms

no text

commentary

30.

direct

worldly of

perception emptiness, In the guide former to but and by the case is the

is

invoked

against the is (cf.

the Treatise's held the to

opponents teachings. be a reliable following is said to

opponents

against

empirical or is not

observation the case

what in

passage),

latter

case

ordinary

perception (cf. 5/8,21/10,

be inherently

perverted

and unreliable.

(q3

2/18,2/1).
insight.

What constitutes

'reality'

depends on the degree of

31.

the

meaning

is

not

clear

unless in

we substitute which case at universe it

'inference' Blue-Eyes the beginning evolves arise and is

for saying of the

'direct that kalpa

worldly corn cannot

perception', have arisen

ex nihilo the see,

(time-period because, of

during

which

dissolves) as a result

as we can existing

does not

now except

already

seed-corn.

L-::

32.

continuity 'continuity' and'reciprocal' each other'.

of

characteristics according to context. i0

also

translates

as

'succession'

means both well

'characteristic' mean 'succeed

so that*@ ,

may equally

33.

shoots here etc., things unrelated to,

of

corn,

stalks

of

corn,

etc... of

The argument corn shoots

is

obscured shoots, if such

by the which

intrusive is irrelevant. shoot, each 'tree'.

parallelism Blue stalk

and tree say that really

Eyes means to leaf are

as the to one

the

and the

completely

other,

why do we regard

them all

as pertaining

e. g.

34.

Here,

as throughout as axiomatic operates.

the

treatise, while at

N grjuna the same time

takes

the

fact

of

causality about

rejecting

any view

how it

35.

'No causes' taking Buddhist is then place

here

implies the

a constant operation no further there is of

reality, causes.

with

no changes is a

due to

Permanence This is

heresy extended

and needs for 'where

condemnation. no cause there

vista

no effect'

Iy4

and therefore more than

good actions

would

not

affect

one's to the

destiny precepts morality (the

any etc. in 'ten

bad ones. merit-producing A more

Almsgiving

and holding

represent general. paths of

activities list at

and Buddhist of good actions

comprehensive is given

pure

actions')

17/11.

36.

The ten evils

evils

and five

rebellious killing,

acts

+ ,,, . adultery, anger are no lying,

The ter. lying, bad views 17/11

are

traditionally slander,

stealing, coveting, opposites

language,

double-tongue, Their

and false listed at

(S. 50a, JEBD 146a, Nak. 651b). as 'no-killing, speech, views'. no-stealing, no useless

no-lewdness, gossip,

no deception, and no

no evil perverted

no jealousy,

no anger

The five arhat, of the

rebellious shedding Sai gha. the

acts blood

are of

parricide, a Buddha

matricide, and destroying

killing the

an harmony

(S. 128a, Nak.

357aJEBD79b)

37.

'self-nature' of anything

or which

own-nature' exists in ft; and of

is

the

attribute Its

or property synonyms etc. are According man to be

itself.

'fixed' to like N,grjuna this,

'existent' dharm. as are but are not

'self-substance' by the

conceived so.

unenlightened

really

38.

This

statement

anticipates to that

the verse

better-known (24/19)

formulation recapitulates

of what

24v18 is

the and said

commentary em

here.

j, argument selves stands or falls by whether -I' designations

The may them-

be bypostatised.

jqS

39.

An unspecific some references Vtsiputriyas) in the Treatise

reference to most are

to

the

Abhidhazma.

Although

there

are r_ra,

specified of the

writers canonical

(Ktyyana,

Sarvry

and commentarial

quotations

unattributed.

40.

The four 1. 2. 3. causal

types

of

cause L.

are: 4 K %, 9-5 X-, A\ t a;

conditions

next-number

condition

condition-condition

4.

increase-over
are Robinson's as: the (R. 84). hetu-pratyaya.

condition
literal 'There are

t _h

&
translations four conditions; dominant. are cause. cause passing can occur moment of of the refers out in to of the the necessity before i. e. the of explained (R. 84). the The Sk. verse cause, is the no fifth

These is

translated

object-basis, condition' 1. 2. Sk.

immediate, The four

and the causes

There

as follows:

The direct This thought thought first

Samanantara-pratyaya. the the first next moment of moment of of

existence mind, serves

disappearance cause 3. for the

the

thought

as the

appearance This before only

second to the

moment of necessity

thought. for an object, e. g. sight

lambanarpratyaya. to be present

refers

a consciousness is

can function, to

function can 4. Adhipati-pratyaya. contribute hinder its to

there when All

an object apart a thing from

be seen. above, which

causes, of

those least

the

emergence

or at

do not

emergence. 1/12 however indicates as a general that than exists'), that in the of

(JEBD 276a-b, Nak. 508d). Treatise causality translated no. 4 should exists, as 'cause'

be understood therefore rather

priciple I have following

('this

'condition',

the

/46

internal (It: explain (vak.

logic 0

of ,f<

the

Treatise t. (Q I L. between

and

supported

by Nakamura a diagram and five to effects

`a

) who provides the four causes

a relationship 508d).

The Treatise the 'all precise active are

however meaning dharmas' in fact for as the

shows a thoroughgoing of these terms. No. 1, to

lack it 'all is

of says

interest applies

in to All

while 'active'( Sk.

3 and 4 apply k;

dharmas'. often

dharmas

A , which but which

translated translated

'conditioned' throughout 'inactive' not 'active'

samskrta, for exist as the only 'All

I have later

'active'), 14, dharmas

Treatise in the myriad is '.

reveals, that there arise are from dharma

sense

dharmas. they are

(25/5: all

the

things not

conditions; which

active.

There one...

a single

may be termed

an inactive

Cf. n. 85.

'Next-number because it

condition' refers another. to

I have an event Arhats

translated immediately

as

'sequential

cause'

preceding by virtue Each of follows of

and thereby attaining types .

occasioning nirvana, of cause

(see

n. 41)

step is

out

of

the

causal

sequence. in what

these

refuted

individually

(1 v9-1 /11)

41.

An arhat has passed free

r 3

ti

Irol

,lc beyond from all

is

one who,

as the

context

here

makes clear,

thought cravings of in to

and mental

configurations has attained is of free the of and Mahayanist, Bodhisattvas

He is fourth

and rebirth, spiritual

(highest)

level

attainment, and worthy is

defilements, offerings. Arhats (and

perfect According

knowledge the

respect

GPWT, which are

thoroughly less but at than the

Pratyeka-Buddhas

something

(T. 1509, p. 267c26ff., mentions Bodhisattvas

Ramanan pp. 288,371n56) on only two occasions,

Treatise a

1/0; 1b28 in

147

quotation rudimentary the various are any of

from

the

Prajnpramit, in which

and at

11/1

in

a rather highest amongst

hierarchy types of

the Buddha is and non-Buddhist of occasions anywhere 10b9ff,

ranked

Buddhist

saints without below 17/19;

and sages. (but the n. b. n.

Arhats 249) rank Most

mentioned

on a number that they

suggestion spiritual

belong (7/15;

highest etc. men in to

attainment. mentioned /(. are

22c15ff,

frequently Tq

'saints the

and sages' four stages

or holy leading

general arhatship.

See n. 249 for

42.

Indeterminate definite own-nature.

,V

'not

fixed'

in )

the

sense

of having

no

See 1/0(lclff.

43.

Ahere il existent, first 'neither argument. 27/29. are

t#the inexistent,

first both of occurs

of

the

I2

referred and inexistent...

to

in

l v5. are the

existent the less of

three

propositions not x'

tetralemma. often these

The fourth, to the

x nor

and adds nothing four terms terms in e. g.

See the Once the there of

discussion

25/16, x)

first is

two mutually no possibility x nor not x'

exclusive of 'both

(x and not x' being

negated or

x and not tenable.

tenable,

'neither

being

44.

refers of the

to

the /Z

ihdharma

of

1v5,

and requires precondition

that or

the

cessation for the

previous of the

be the

occasion

arising

subsequent

dharma.

45.

the

three

periods

of

time

past,

present

future, and

lit:

already-past,

present

and not-yet-come.

46.

inactive

dharmas

40, n. 85. see n.

Nq

47.

active because of all

dharmas cessation dhazmas.

always is

have one of

the the

characteristic three

of

cessation

characteristics

See 7/0.

48.

If

there

is

no permanence operate

there

can be no sin on effects,

and merit, actions

because and

actions rewards

cannot would

causally of

hence

be independent

each

other.

49.

You deny chung-lun, a dharma'

your

own dharma: dharma ;

one of

several

suspected and

puns in 'concept

the of

since cf. 13/3;

means both

'doctrine'

17c5,16v10,27/8;

37b14)

50.

see 1v5

51.

Dharmas to the

being level

factors of insight

of

experience of the

vary

in

their

nature the

according

one who observes a form or

dharmas.

Thus, while which

some perceive the is srotapannas to say their of is .)

dharmas or the

as having saints of forms

shape 'without outflows' any

see dharmas dharmas

perception into

does not

involve their

haemorrhaging eye of 1812; insight 24cl ff

attention not

and shapes. by 'I' and of

Since 'mine'

inverted can

or veiled true

they

see the

character

dharmas listed above other 'with

(which at 1/11). of

transcends

the

characteristics the the Arhat

The Treatise sainthood and 'without

distinguishes basis of (17

from

the

stages outflows'

on the

distinction .

between

outflows'

19; 22c17ff

52.

This rather

is

the than

language of the

of mysticism, verses.

typical

of

the

commentary

rqq
53. cf. the Treatise's sole reference to skilful (18/12; means 25a16)

and x. 339,340.

54.

In

contrast 'objective verse have but

to

the

lengthy is

analysis merely

of rejected it

sequential

condition

in

1/10

cause' is itself

as an 'expedient's'"'-states would that objective Inada. true dharmas causes 41, v8). hence of is

The Sk. do not exist?

problematic; causes,

objective the text

so where

may be corrupt (R. 86) of the refers

(R. 85, vll, to the 'True

Kumarajiva's the all not commentary kinds in are

reading speaks empty

Dharma', that

Mahayana into the the

doctrine

dharmas This cause.

and enter of

'Dharma-nature'. of objective

itself

a refutation

concept

55.

This

verse

deals,

though in

not 1v5,

explicitly, . Qh the

with AQ,

the which the the

fourth is

of

the

conditions principle links,

mentioned of (see causation 1/0,1625ff. 'this Nikya

a general causal

operating

as and within in

twelve

) and expressed n. that Inada becomes' 17) p.

traditional Nikaya 11,32,

formulation Samyutta

being, 11,28.

(Majjhima

56.

What the perceptions. said

Buddha

said

was in

accordance is that

with nothing

his of

hearers what

misthe Buddha

The implication at face

can be taken

value.

57.

'summarized the

or

taken

at

length'

is

a mistranslation, of the two terms.

corrected (see R. 86,

in

commentary V. on

by redefinitions 13)

remarks

58.

'Going 'gatagata'

and coming'

is

Kumarajiva's gone).

rendering 'Coming' is

of not

the

Sk.

title in the

(Gone and not

mentioned

LUv

chapter wandering the Sk.

after in is

this, samsra

but (cf.

the

phrase

` ' . Hence

means transmigration, this of with chapter, 'what which in

or

27v19).

a purely

technical (so Inada)

discussion is for it imbued

has and what

has not

transpired' in or the

soteriological implicitly rebirth (2/17). with and karma,

significance the reality

Chinese, of

now deals

otherwise with the

transmigration, causal links

and explicitly

twelve

59.

past,

present

and future.

See n. 45.

60.

Action process introduce

of of

going going.

i. e. Other

an act

of

going the

in

addition

to

the to of

terms

which

opponent in

attempts the process

as disparate dharma of

but

conjoined

elements

going
ji

include

going

/1(2/1,2v3);

place of movement
it
we-

(2v2,2/2); situation of karmic activity n. t Jr (2v6ff); (of going) beginning a goer a characteristic 4 -e-L I (2/25). going, like of going @(2/16) accepts

(2/2);

(2/11,2vl2ff); yxof the body

and movement none of for (2/17; these

The treatise movement or lJ

but

identifies of

as a designation

'continuity 5a16).

characteristics'

'succession'

61.

1 at not which rest used

(abiding) here the as

is

one of

the of

three going

marks but

(see

n. 27).

It

is in

antithesis might

as a situation (cf. 2/15).

a goer

or non-goer

be identified.

62.

A reference

to

the

12 causal

links.

16 see n.

3.

On the

untrustworthiness

of

(the

opponent's)

perception

n. 30 see

64.

A curious

assertion

for

any Buddhist

unless

taken

Lvv

in and

this

limited of

context going'.

of

a refutation

of

the

identity

of

'goer'

'dharma

65.

see n. 22

66.

'these

three' 'three

Slit: 'three editions' of kinds' the but Tripitaka the verse omit l. has only (T. 1564,

and the 5, n. 22).

67.

Anything apparitional cf.

neither t

existent and in the 'exists'

= nor only Sutra

nonexistent as an unreal

is

illusory

designation 'like a dream,

a the /N

Diamond

(T. 235, p. 752c27)

phantasm,

bubble,

shadow,

dew,

lightning'.

68.

These

are

listed

in

3v1

69.

The sutra's forward, elements '' Wi the

description Treatise if

of

the

elements rejects

of perception any explanation

is

straight-

however it

of how these objects soun d s , and dharmas ,

co-operate, correspon odours (JEBD 237d,

involves

existents. es !\ '11 are

The six f orms

di ng t o th e f acu lti 0, tastes Nak. ,

tangible

objects

1455d)

MW

70.

mind ,, vij a)

(Sk.

manas).

Here

used Nak.

as an abbreviation (40b) , L') gives ,>> to

of

G,a

(Sk.

(JEBD 123a, 278b).

as equivalents x) J_7c 0

(consideration), (the operation of the

`` mind in

relation

thinking).

71.

See ch.

72.

re"

T 1'Siz\These

are

listed

in

the

commentary

at

3/7.

73.5X!

'See 3/7
&causai

74.4,

links,

see 3/7

75.

The four causal

dharmas links given in

are

nos.

3,6,7, Omitted avenues, the six

and 8 of in the

the

list

of are

twelve 4. be seeing

ch. 26. the six to

sequence

name-and-form considered of objects,

and 5.

which faculties

may therefore and their

as equivalent etc. refuted

here.

76.

-X " 1. 2. 3. 4.

Attachment .-kkand

or

grasping is

(Sk.

updna) into four

is

the

ninth

of

the

subdivided A,
4

kinds.

attachment attachment attachment attachment

to to to to

desire views

*; k non-Buddhist ideas of Other practices n g

selfhood

(Nak. 514d, JEBD 289a). ,

commentators Cf. Treatise

give 26v5 'On account of of

(Nak-515a). the / If four the

craving there is

there

are

graspings/ grasper

And because would not

grasping There four would

existence.

grasp/

be liberation graspings of body,

and no existence'. grasp, sin and merit At are

26/9

adds:

'When the by the is

generated grasping

actions as and non-

mind

and

speech'.

23/16 of

defined being

'discriminative being and

conceptualising so on .

this

and that,

77.

See 3v1

78.

See 3v1, n. 69

2o3

79.

Hearer

is

included

in
T

seer,

etc.

3v5ff.

80.

The five in

skandhas:

:_

is The list deals five,

the of

usual five '

translation is not given

of

skandha 4v7. as

Kumxajiva's 4/6 the

works. treatise of the t

until skandha,

Up to

with which

form are:

the ,

first

representative 1. 2. 3. q. form

(Sk. rpa)

reception conception

(vedan)' (samjn), (or:

'

predispositions

volition,

samskra)

IJ

consciousness
(cf. form, twelve are 4v7, Nak. 355d). and reception causal links. into in 13/2.

(viinna)

consciousness, both where of the five (name and) and the

Predispositions, are common to

skandhas links

See* 26v1ff. the account

causal

and skandhas and the

integrated

dependent

origination,

discussion

81.

j. -Xproposes fire W

no specific as causes but

cause the the it

of

form great

is

referred

to. T` to

Inada earth,

p. 54 water,

four Lj i.

elements

and wind, which (in

seems more likely the of Ot the

be consciousness is itself 4/1 but

'precedes' 5/7) clear part to exist j0

in

/Kk, and which four great

said

by virtue here

elements. precedent which is subtle Y

makes it an integral 'cause'

that

means not of the

a temporally like the

or aspect 4/6 however

effect, that

threads cause

cloth.

indicates

the effect the l'

gross

C Art,

which ,

could

apply

equally

to co

or

82.

See 4v1,

n. 81

2do

83.

That

dharmas

are

caused is (cf.

is

axiomatic. and the

Otherwise principle

they of

would

be

permanent, would

which

a heresy, 2/20).

causality

be negated

84.

An appeal

to

empirical

evidence.

see n. 30

85. text.

,,,

These

inactive 1.

dharmas

are

not

elaborated

upon in

the

Nak. 491 c has

(Sk. iksa); and 3. space, rR; 2. is ( 'nirvna the

tf\, "/jk 2. (apratisamkhyattained of through praj ' in due to gained the

(pratisamkhy-nirodha) nirodha). selection/ (JEBD 29a) the the 1. is'empty

nirvana and 3.

attained as one of

through the three

exercise

non-created

elements

Abhidharma-kosa lack of

means extinction cause,

and non-reproduction from At is 7/34 that

a productive

as distinct

through Treatise which

intellectual argues depends for that its

power' 'inactive meaning of its time,

(JEBD 104a). dharmas' on 'active own' (but

however of

a figure

speech inactive

dharmas'. see 5/2; 7b18). and atoms are

'The

has no special p. 257 says to that

marks space,

Hatani, conceived

direction by the

be permanent the

and uncaused

Vaiesika

school conceived the soul

and both to

Vaisesika Hatani

and Smkhya reads'v instead of

be a spirit.

(p. 84).

86.

The two kinds cause) figurative 6b28ff) later. Atoms, regarded to 2.

of

causes

are

1. actual

cause The Treatise

(lit:

effective

figurative causes refute are are but

cause without saying

dismisses (4/2; etc., and 25. are

why, soul,

and promises atoms, nirvana 9,19 Treatise,

time,

direction,

These which

presumably not separately in

references refuted Kosa.

to in

chs. the

as real

dharmas

the

(JEBD 84r).

Nak. (429c)

2o5
4t (S. 20a)

says

that

the means

same as

(ryoin, 7a

1422d in

'a revealing relation to

cause'), fire' .

and he gives

as an example

'smoke

87.

i. e.

the

unenlightened

man

88.

cf.

n. 8

89.

#, 7 P (Horvitz.

This

compound 142) but

appears

in

LS 37a11 as

'physical meaning

strength' here.

clearly

has a different

90.

The argument that cause

is

that

coarse even

thread though

only not

makes coarse identical, are

cloth,

and

and effect,

intrinsically

related.

91.

Verses difficult gives, opponent thing the

4v8 and 4v9, to (v8)

like

the without

commentary the is

following

them are translation and an everyas other The

understand

Sk.; Inada's

'When a refutation he is

based able will puts

snyat, on to

counter-refutes, the

not

counter-refute (nature) same the

since contention'

counter-refutation (p. 56). Kura rajiva use

be the the

argument not

way round: Sk.

if

you

do not

s'ayat, is not

you will based able

succeed. and an everything contention'

v. 9 gives: censors

"When an exposition (? censures) will he is be the

snyat on to censor the as

opponent since the

censorship

(nature) same

(Inada.

56).

92.

The six in full ch. 4, list

elements

10

(lit: through at 5/7 as:

six

kinds)

are,

like

the of

five all.

skandhas The

investigated is given

one as representative

2-06

1. 2. 3.

earth
91

water fire

4. 5.
6,

wind
L

space
consciousness
the

states are that the space causes supports the four of great

where

commentary which in turn

elements

and conditions

consciousness

(5/6; 7c27ff).

93.

vAF1

Miyamoto

has

'the

(writer

of

the)

Abhidharma'

(p. 35)

94.

for

A.9.

read

A@ tko(T.

text)

95.

The treatise characteristics.

argues

at

4/2

that

non-arising,

etc.

are

not

See 4/2; 6b28ff.

96.

Fire

and water

are

two

of

the

six

elements.

97.

'then

it

would

be uncaused' of arising,

because abiding in

every

active

dharma has the 15 /1i

a

characteristics by virtue of

and ceasing the causal

cf . 5/2

being

a component

process.

98.

That

which

has

characteristics

tP*9

99.

The characteristics*g

100.

Characterisation " 0 ; ' fire'

J and the is

(lit:

'the

being-characterised') (i. e. fuel) but

cf. 'the

ch. 10 being from

' being-burnt'

characterised'

awkward

and conceptually

indistinguishable

Z47

See n. 103

101.

Entity

1%V

'thing' =

(Sk. bhva)

102.

' line for

of 'x

Y the (cf.

OGI

this

is (5v5)

either ('no

a misunderstanding other entity exists') neither

of

the

fourth

stanza 24v18). of

or a mistake existence nor

The Treatise (cf.

accepts

nonexistence

dharmas

5/5; 7cl6ff)

103.

Characteri

sable

*0

104.

See n. 92 .

105.

That

earth,

water,

fire

and wind

are, that

as the

Treatise

states, earth the is seen

causally to

combined of

can mean either mud, water, composed

(e. g. ) gross etc., or Xor that

be a mixture f-t is

stones, of

element entity,

earth as the here of

itself

atomsj

some other

Ko'sa holds it is

(JEBD. 84b). 'the ordinary

The former man'

seems to be indicated the nature

since space.

who misapprehends

106. in the

Jam! 07t to the of

can find

no explanation precedes seems to

for

this

view, which Shingon

since are view occur

consciousness 7. the . six It

name-and-form the

equivalent of in the the

anticipate The statement

identity

elements.

does not

Prasannapad.

(cf.

Sprung.

103-108.

107.

L, translates

Nak. 25c,
---

Sk. Drastavyopa"samam = quiescence of

sivam

which

Inada

as

'the

wonderful

things'

(p. 59). cf25/24.

19-

108. a

stands

for

bodhi,

cf.

Nak1020,

'to

attain

enlightenment'

GPWT, T. 1509,59c6.

109.

g;s

'I, ,

*@

True

character

of

dharmas; a synonym

for

Tathat

(thusness).

110.

See n. 51

111.

The view but of of

that

they

exist.. is

The use clearly his views

of not

indicates intended, is aloof

immediacy, since from the all 'man views

a temporal insight' existence

sequence alter

does not

but

and nonexistence.

112.

'a

way free

of

outflows

''

Lor LS29a9,

'Bodhi

without cf.

outflows' n. 51 cf. nn.

i. e.

enlightenment,

nirvana.

Nak. 1352c.

249,302.

113.

Passion

is

a generic

term

for

the

afflictions

or

defilements

(see n. 114)

114. LS 41a2 device. the the

ra X3 Bodhisattvas (Hurvitz

are

the

'three the is

poisons' three poisons thinking

(see

n. 115).

In

manifest 160). the This

as an expedient not found in to

a way of may teach 18/12;

Treatise, capacity

though of the

Buddhas (cf.

doctrines

according

hearers.

25a16)

115.

The three raga, 'three form

poisons moha, (see they

(7!ak. 484b) are

are

given here

above as in or

(8/0). LS 54cl realms the

In with of

Sk. the desire,

dvesa, worlds'

associated which are

n. 117) -i=

the

worlds

and no-form.

Cf.; IX

'annihilating

three

Zog

poisons,

leaving

the

three

spheres'

in

the

Lotus

Sutra

(Hurvitz

219)

116.

The three as the usually speech .

fo=s 1

of karmic are

activity ambiguously at 26/9 as

are

referred glossed

to at (since of body,

26v1 4

which

somewhat

means predispositions) and mind' Q, A 0. ( 7= three in forms the The of

'actions with are

This

accords

Nak. however

462b; more refers

7% here action at

likely to I

to

be the classified

17/19; 22c7 which bad or neutral (cf. from three Nak. Kosa

deeds

Abhidharma to the three

as good, worlds version to the

T'-' I !E and bound C7 -N, % C= -j 462b(2) three lists types another of action

462b(3)).
15.12 in I

Nak. which

Abhidharma correspond

worlds:

YY I-

eon

'Good actions actions

actions (evil

(skilful actions

actions in the to

in world the

the of

world desire) of

of

desire),

bad

and non-moving form and non-form '.

(dhyanas

belonging

worlds

117.

The three the world

realms of the 1 six of it form are heavens form six

or worlds and the heavens paths, is above from . of

` are

the

world world

of ,,,,

desire

formless the "`' of

includes cf. the

desire, or

human world six desire destinies,

jAthe and
26/9. who

hells

26v2) the desire

The world dwell in

realm for

those and it is

free

sex and food; of no-form

contains 'a realm (Zak.

seventeen which

-- -'E-, all

The world a purely

transcends S. 70b,

forms,

spiritual

existence'.

4564-457b,

JEBD. 252a)

118.

In

the

discussion

which

follows

'unity'

means

'combination

into

2(0

unity'.

119. 9.

combination comrade, is

without associate, to

any associating keeping 'oneness'. the the another company'.

C7,0
//\

*,

lit:

'a

tZ is at

'combination bound the to be

equivalent here

The terminology is directed in

confusing

because of

argument notion of

internal

self-contradiction

oneness

diversity.

120. for the

Although purposes i. e.

dharmas

have

marks

(characteristics) are also These

the

marks, as the

of Ngrjuna's own-nature dharmas.

argument

considered three are

dharmas, marks of

as having /,,.,

'active'

cf.

Nak. 480d.

121.

'conditioned' 'unconditioned' =

(Sk. (Sk.

samskrta) asamskrta).

122.

operate

is/j/F

lit:

make,

do,

constitute,

become.

123.

arising

of

arising,

etc. (anulaksana)

A reference expounded that

to in there

the the is

theory

of

secondary

characteristics T. XXIX, 27b8ff. )

Kos'a (K. I. 224-6; no infinite

The Kosa holds

regression.

cf.

R. 257.

124.

This

is

an Abhidharmist

analysis.

cf. n. 123

125.

self-substance

a synonym

for

'1-,

bj ,7

etc .

126.

r5Z o becomes light;

light the

'reaching' two cannot

darkness co-exist.

means that

darkness

ZO

127.14 steal chased and is the

Mbecause thus

the

thief,

once cf.

caught,

can no longer haiku: 'We

no longer and caught

a thief, him;

the

Japanese son'

thief

he was our

128.

imperishable

bodhi

TE

!'t;

f. 18/12;

25b17ff.

129.

arhat

^\/Z .J

see n. 41

130.

We do not fixed

exactly to

say arising.

here

also

imputes

existence

131.

calm 'calmly

cessationrf/+((Nak. quiet'. It is

618d equivalent

'calm'

(Sk. snta).

Conze. Dict.

379

to nirvana.

132.

% see previous note.

133.

as n. 132

134.

reasonings

(I

i. e.

grounds,

causes.

cf.

6 n.

135.

.,

45 see n.

136.

Hatani lines dharmas

and Ui both 1 and 2. 'If

take ...

line apart

three from

(in

trans. my of 109,

) together then

with

arising

arising, Ui, 277).

can produce

themselves'

(Hatani,

137.

presumably discussed

a reference later in this

to

5v6ff. at

Existence 7v3lff,

and nonexistence and at 8/7

is

chapter

and passim.

138.

for

T. text

etc . read

4 Jd

allrontih

Zi 2

(following

Hatani,

109) p.

139. be

Qk Hatani (p111n53). But reads the

but asks whether should not

opposition

movement-rest

makes sense.

140.

fi

oil ,,.

Hatani are

reads

'according

to I follow

our

investigation Ui's phrasing.

of

cessation,

dharmas

non-arising.

141.

cf . 25v5,25/5.
+) ja e

142.

Gandharva-city. is a heavenly

(Sk.

Gandharva-nagara). the is analogies' are (eight 'an

A Gandharva kinds of thing beings

musician, Buddhism.

one of

who protect lacking

A Gandharva-city used for

illusory

any real but

substance not

(Nak. 325c). in the LS

Gandharvas, passim, etc.

Gandharva-cities, in

mentioned at

and Gandharva-cities

GPWT (T. 1509)

325a2,691a11,

143.

sin

or merit... rewards (the their says ten

For

the

Treatise's

definition 17/1ff. see actions) deeds. birth are

of

sins

and merits

and their merits with 17/0

and retributions paths of the 'white' ten evil take

Ten specific listed at 17vllff, at karma' goes and

obverse, 'all living (the

A Sutra according

quotation to their person heaven,

beings

the and ib the

Treatise hells,

opponent)

continues: merit is

'An evil reborn in

one who cultivates the path attains

traverses one who

nirvana'.

144.

reception

represents

all

the

five

skandhas

(cf.

18/12).

* 145. substrate.

means

1originally-abiding'

The Sk,

title

has

Z13

prva May as

which

Inada

translates

as Antecedent as 'Self for

State

of

the of 'self'

Self,

'pre-existent' The term as spatially extent

and Sprung is

as Subject a permanent

Perception'. conceived to that

a synonym

temporally and the 'doer' of

located ch. 8

and existent,

and

resembles

146.

eye,

ear

etc.

are

the /1N

Pcsee 3vlff. cf9/2.

147.

pain

and pleasure

are

the

'objects'

of

consciousness

see 9/2,

and 5/7,7c27ff

148.

cf. 1/5. citta-cait

Nak. 767c asika)'.

gives

'Mind

and operations

of

the

mind

(Sk.

149.0 from

fl

Miyamoto

has 'Abl-. dharmists' III, 2,4. (R. 69).

but

this

quotation

is

Vaisesika-sutra

Q 150.

Miyamoto qualities ambiguous. different different and Hatani , The Sk. functions moments' 0

has

' discriminate

by their which

different is the in

verse of

translates etc.,

as the

'By means of entity

seeing, 78). of

appears (9/6)

(Inada.

The commentary the functions

glosses:

each individually'. /X,7

discriminate can

r 151. dust.

'objects'

but

also

with

the

connotation

of

the

world,

worldly

152.

1J

i. e.

via

any

of

the

/\

r<six

faculties.

2(4
153. or lit: to the difficulties. opponent's This criticisms may refer of the to the nature

of nirvana

concept

of non-arising

nirvana.

154. as an active The concept the 'person'

lit:

fire

and what of fire. to

is

being There of

burnt, is

that

is

to

say, fuel.

fuel

component is of analogous the five

no fire and deed

without (cf. 10/1)

that

doer

and

skandhas

(cf.

10/14;

15c14ff).

155.

ineffectual

fire

%)N/i. e.

fire

which

does not

burn.

see 10/2.

156.

in vain

9L

lit:

'empty'.

157.

effect having

is

shorthand

for

'this

phenomenon

of human effort

an effect'.

158.

i. e.

if

you

say that

nothing

changes,

only

the

designation.

159.

i. e.

when is

fuel

not

fuel?

When it

is

afire.

160.

'extinguish', discussion how to be either leave is

(elsewhere to world or the

'cessation'), Buddhist a burning

is analysis

a reminder of

that

the and must

related it; the

existence fire

is

house,

and the Sutra.

escaped

from

extinguished.

(cf. Lotus

Ch. 3).

161.

own-mark

20

is

equivalent

to

own-nature,

etc.

162.

In

the

Sk. union

the

verse Prof.

has

'woman'

and tells

'man' me that

and is

a reference propriety analogy to

to

sexual prevented

but

Saigusa from

Chinese

Kumdrajiva

attributing

such a risque

z(s Ng rjuna;

instead

the

genders

are

revealed

by Blue-Eyes

in

10/6.

163.

ch. 2. present

This

passage place

parallels

the of

discussion going etc.

of

future,

past

and

going,

and dharma

see n. 60

164.

A five-line the the of fire beginning Korean the is Sk. not

verse. of text's verse wood, the

Both

Hatani

and Ui place (10/14) five without but

n the T. text

f' follows

at

commentary of

arrargemEnt is incomplete is it

lines, the

and the fifth line. than

translation 'Again, Fire fire

nor wood.

in is

something neither

else

wood. nor

does not in wood'

contain (Inada.

There

wood in

fire

84).

165.
Sarvstiv, claimed Jains neither a doctrine reproduces it to

The Vt da about have

'iputr'lyas 300 years founded

are

a school the

derived death of

from the

the which the

after

Buddha, Like as (e. g. Murti

been

Sriputra. by of the pudgala from

(JEBD320a). (individual) the states

advocated identical examined (from

a concept with in nor chs.

different

body),

9 and 10 of the debate

the

Treatise. the

Stcherbatsky) on the relationship cf.

between the

Vtsiputriya being and

and Vasubandhu the where of the soul, there

between Nak. 1184. of 'the of

living

(Murti is

42-3,205),

See also Vtsiputriyas the to in

T. 1509 (GPWT) inclusion

disapproving self This under

mention the

empirical

category the

inexpressible' the the 'fith 1 Treatise.

(Ramanan, 363a). indescribable (10/16; 15c29).

explains lit I" ]storehouse'

reference 61; " is at

The T. 1509 passage

61a24ff. p.

441-C"-F 166. Sarvstiv, sects dins from the S-468. Sthaviras One of about the major A&hidharma after the

descended

300 years

216

Buddha's final does only

decease. in the

The Sarviastivdin Abhidharma-Kosa they accepted of the

analysis Vasubandhu reality in of the

of

existence (T. 1552). everything, Buddhist truth'

reached 'Sarva but

form not of

mean that the elements (Murti.

of the

variously 185) (cf.

understood the meaning yatana, of school. the

scriptures' These dealt

'worldly

26. ) n. etc.

elements with in to

include successive China but

skandha, chapters not the

sense-functions

Treatise.

Sarvastivdin

textscame

167.

30 i/j\

means any ultimate an end,

(' original' since what

starting-point begins must end;

of

things,

and by implication

cf. 25/21;

36a24.

168.1 in

can find the usual

no reference sources, the T.

to and it

`, a is not

'` in mentioned

the in

present the

canon

or

GPWT

according

to

Index,

vol.

13.

169.

This

is

obviously

a hierarchy IN

but to

it

lacks

enough in

detail the

to bear Treatise,

analysis. though it later became

seems not one,

be a formula

cf. S. 74b.

170.

Simultaneity

i. e, birth

and death

together

in

one instant.

171.

This

refutes

the 't-

r-

Alf, (19

conceived

as a temporal

sequence.

16. see n.

172.

suffering analyse is the

the causes but

first of

of

the

four

truths remedy.

24) which see ch. , Again, causality

suffering

and its made within

admitted, as in

distinctions rejected.

or about

causality

(such

v. 1) are

2(7

173.

'These For the

skandhas' five

refers

to

the

sequence

of

skandhas,

cf

12/2

skandha. s see n. 80.

174.

the

five

receptive

skandhas or

.9i. grasping.

e. of.

the

five

skandhas

characterised

by receiving

27v27.

175.

predispositions represents all the

fourth five

of

the

five here.

skandhas.

see n. 80.

It

skandhas

cf. 13/2; 17b7ff.

176.

false (Sk.

deceptions mrsa).

Mat

N; k" 349b

ri "

'1 Y)

(falsehood,

deception).

177.

misapprehension
'a delusory dharma' (Sk.

Nak. 1363b has for mosa-dharma).

t 178. form the first of the five skandhas. n. 80

179.

'core' fruit.

lqv which
Possibly

both means a play

truth,

reality, since

and a small neither is found

black in a

on words

banana-tree.

180.

receiving

"

second

of

the

five

skandhas.

n. 80

8< -',

I learned used the and

it';

Mi

oto

(P. 97) in we its

has

'Pe Buddhist we have

tion'

but w to

is of see.

ely course

y be taken that

sense, Prd

mplication

e what

182.

the
.oo

three

receivings the reception nor

-,

C12

refer

to

the

reception

of

pleasure, of

neither

of pain

pain

and the , Q

reception

pleasure

Nak. 470c.

21 8
183.

conception discriminative

'third

of

the

five

skandhas,

defined

here

as

'the

knowledge

of names and terms'.

184.

The shadow following allusion (given in

the Math.

substance 7484.22)

IL T\,-, ,. since

ff// it

is

perhaps

a literary in the

does not

occur

GPWT, LS or Buddhist

dictionaries.

185.

consciousness

k -P fifth

of

the

five

skandhas.

186.

form,

sound

...

mouth,

body

etc..,

cf . 3v1 , 3/1 .

187.

predispositions;

see n. 175.

188.

humans

...

formless

heaven;

cf.

the

'three

worlds'

117 n.

189.

hells

...

asuras;

see the

jam, six

paths,

26v2.

190.

see n. 26

191.

i. e.

through

the are

twelve however

causal caused

links

listed

here.

The pre-

dispositions

by ignorance.

P-LO)f 192. perception of truth Nak. 322b:

6
_Tj

k -7

here,

although is also

acceptance possible.

of cf .

the

which 1 i

is of

probably suffering, 22c5ff.

the

meaning

etc.,

(ch. 24)

17v15,17/19;

' 193. meditation but here

'1hf

can mean rational Miyamoto's

investigation, Nak. the tern

thinking gives is used Sk. for

etc.,

I follow etc.,

'meditation'. 22v14 where

'buddhi'

(541c).

Cl.

Sk.

Ziq
cint 'reasoning', craving but etc., clearly since reasoning they cannot its cut off lust,

ignorance,

determine

direction.

194.

vary over

C-El

it time.

that

is

to

say,

things 22c5ff.

change

and become different

cf. 17v15,17/19;

195.

This either change defined

is

curiously A has into to B.

expressed; remain Either

it

means that becoming

for

A to

become B,

as A whilst way, A cannot

B, or A has to B because A is

'become'

as A,

and B is

defined

as B.

196,

this

charge

by the

opponent anticipates

which

is

developed

in

13/8; 18cllff is itself

and then

answered

Temptiness

empty'

at

22/13 and 24/19; 33b17.

197.

The opponent that Ngrjuna

identifies has put

a view forward

of

emptiness;

his

evidence

is note.

an argument.

see previous

198.

The sixty-two as the

views

are

listed

in

various

canonical

sources and in Indian

such the

Mahprajnpramit-sutra, etc. and the at at the

the Nirvana-Sutra, They refer world, time to sixty-two

Dasabhmika-vibh7as regarding considered are referred the self

views etc. They views

permanence of the

and nihilism (Nak. 1454d). all

erroneous to again

Buddha

27/31,25/24 which

as representing are

(sophistries,

vain

arguments)

to be abandoned.

d 199. Combinations/d of seer, seeing, or eye, according refers object to

to etc.

the

combination in

of

the

elements makes

discussed Abhidharmists.

Ch-3 which

sight

possible

the

Z c:

200.

realm

lit:

direction,

quarter.

201.

Difference means: 'different'. not 'different'. if

is

difference completely there is

because

of

difference and distinct

9- 9 from

@?; A - ,.. 3, they it is are

A is If

separate not

complete

separateness,

202.

Universal r eference belongs Kosa. J*1 of It to

characteristicf%C tl to sutrasis the commentarial occur

6*6 ,

Nak.

877c

(Sk.

smnya). since the

The term

perhaps tradition in the

misleading of

treatises

such as the A scheme of dissolved) philosophy.

does not parts, the

MMK themselves. established, later

(whole, which/v is , .

unity, first

diversity, from

derives

Hua-Yen

(Nak. 1456b)

203.

Function clear. (function), "The

t. Nak.

A rare (1418d)

term, has"

the

precise (effect,

meaning

of which

is

action),

y HR V/x (Sk. kriya? to may in )"

(operation), (15/0) indicates

1tf that of +i

(operation) J is

commentary (nature)

equivalent

'a pot for

has the 4F #1

nature

a pot'

etc.

The term occurs

be an alternative

(operation,

) which etc.

Kosa,

5.16-17

etc.

(Nak. 439b)

204.

'created Also dharma

dharma'

IF

iZ

Sk. krtaka

'made or manipulated' passim etc. It

(Inada

97)

'effect' viewed

(Sk. karana). the as result

Cf,. 24v17, ch.4, of causes.

means a

Cf. 15/1

205.

'nature"I'$

defined

206.

serenity

'IE

Nak. 25c. ,

Cf. 5v8,5/8.

2 2(

207.

The Ktyyana Cf.

referred sutta,

to

here

is

one of II,

the

Buddha's

disciples. of the

Smanna-phala Pt. 1,

SBB, vol

74 (Dialogues p. Ktyayana is

Buddha,

Rhys Davids).

Another

an Abhidarma-

master,
were in

author

of the Jnanaprasthna
refuted Lamotte to by Asvaghosa. (TGVS) Vol. both I,

(T. 1543/1544) whose teachings

He is mentioned frequently the

supposedly GPWT.

the

109 n2 discusses p.

traditions etc.

relating 18). p. are

Ktyyanas. to

Cf. T. 1509p. 70a10,303b18, (sic)

(T. Index

References at

a Ktyyana-sutra

found 'Chief

T. 1509p. 292b, 110b. Ideas of the Mahayana

(Cf. n. 412 below) (T. 1856) conditioned so' abiding, (R. 182). states

Kuni rajiva that 'it is

in

his

Ktyyana's four marks,

disciples and not The four

who say that the

dharmas cf.

have

Buddha who says are arising,

Treatise

7/4; 9b10. and cessation

marks

alteration

(R. 257n. 1).

(Abhidharmasrafa-

1 /-t, L ItoFRT. 1150 pp. 811b18-28).

208.

Existent I read /t-

characteristics. * O with the

Both Korean

Ui and Hatani text.

have

k6 'IA ;

209.

bondage

and liberation;

see nn. 238-40.

t, 210. going and coming , ,

the

title

of

2 of ch.

the

Treatise.

See n. 58.

4) 211. skandhas 2 realms avenues X

see n. 80 117 see n. see n. 24

212.

five

ways

i. e. a 'self' as

through

any

one of

the

five

skandhas

conceived

v-i

213.

fire

and fuel

ch 10.

214.

`it

will

be bodiless' entity

i. e. (and

that

which not

transmigrates an 'entity'

is

disembodied

therefore

215.1

io

tf

%Ikl hass 'or'.

9 Hatani reads

5 as

(p. 159, n. 6) .

The

Korean

216

predispositions

have

no nature;

see ch. 13

217.

having itself

a body the

is

not

bondage; the

because body is

the

living cf.

being 16/6

is

not

body,

and only

bound,

218.

going

and coming

see ch.

2.

219.

receiving of 'grasp'

jJ in for

sense Chroughout

the

of

grasping. his

Cf. 16/9, of

and Ramanan's T. 1509.

use

exposition

220.

thusness translated (tathat, Nak. 598a-b. 'Where not of

lit. elsewhere, JEBD 140), Neither is

t but hence term not

The true it is also

character

or

'real

mark'

as

a synonym for

thusness

translation. my is in the to) Sk. verse

Cf. 18v9,18/12,24c10ff, which translates: and samsra be any conception

nirvana to) and

(subject

establishment there

(subject nirvna

disengagement, samsra? ' (Inada.

how will 103)

221.

Cf.

25v19

222.

'karma' translation.

and

'action'

are

used

interchangeably

for

in

the

z3 17,

223.

More

clearly

than

the

Sk.

(in the in

Streng mind

or Inada's with benefiting

translations) others. to others' Cf.

the

Treatise 7/1: with 'the

equates three 'The

subduing poisons state

a person mind which

cause is

distress

Streng:

of

self-disciplined, that is

being the

favourably dharma'

disposed (Streng. 201).

towards

others,

and friendship;

224.

Cf. bodily

Inada's

schematic

explanation 104). -

of

the

two kinds later

of karma, subdivided,

and mental

(Inada.

These

are

17v5. see

225.

conception

EEi `- third

of

the

five

skandhas.

see

1/5,

n. 80.

226

configurations

7'or

'functions'

see n. 41

227.

performed for which is

and non-performed (as to in the bodily (Sk. Sk.

karmas; verse)

Ir

is

usually

a synonym (Sk. is (T. 1564p21n. are explained vijnapti),

'manifest actions. i. e.

actions' 4: ff. , z i thoughts.

say,

and verbal avijnapti), in

'unmanifest 17,18, cf .

actions' JEBD 122b).

However,

,{L and 17/5 "Ir ,

, r )

differently.

See n. 229.

228.

effect)417 'making

lit: use of',

'use'

(u. f.

Sk. the

paribhoga benefit of'.

'enjoyment').

It

means

'enjoying

229.

These and which 5.

seven

dharmas.

In

the

Sk. has:

verse (v4)

these 'Sound,

are

listed

in

vv-4

Streng's does not which of

translation rest is which is

gesture, Also

and that the is of other Dure

considered to be at

as unknown, rest. is (v5) That

Unknown

considered

which

as a result

enjoyment,

that

which

impure

as a result

124

enjoyment, considered Treatise performed good

And volition; (by lists the (v4) tradition)

These

seven

basic

elements actions'.

(dharma) The and both The and In

are

as the

modes of

bad body good and karma, and

and speech (v5) their

karma, effects of karma. karma

and non-performed and conception, then body refers karma

and evil, 7/5 of

as seven to four arrive kinds at

'kinds' of the

commentary three the into 'initial' than 17v4, deed. that kinds

speech total of are

to

seven. subdivided meaning

subsequent ' active'

discussion and

body

and speech /+ it,in

karma I with

'nonactive' actions,

the

of

and consequential' expressed the by

a quite

different `

sense in

'performed is

and non-performed' between thought and subsequent

where

distinction

The kinds 5.

'six of

kinds body

of

karma' (1.

referred active, 6. sin

to

in

17/5; 22a2 are 3. good,

thus 4.

six evil, kind

karma

2. non-active, (evil effect))..

benefit

(good

effect),

The seventh

of karma is account

conception.

The discrepancy

between the Treatise's /r

is (initial

and the

Sk. vv4 and 5 occurs

'jr because

in v. 4
by

(performed/non-performed, Blue-eyes/`Kum-arajiva consequential actions as

vijnapti/avijnapti) "" / than

understood action/

rather ,

thought/action. as

230.

The four perhaps (see

kinds

of

speech

karma 4-6

are of

not the with

discussed ten evils

further. and their See below,

This

is

a reference which are

to nos. all

opposites 17/11.

36) n.

concerned

speech.

Continues is off', not 'cut which

up to off'

its

reception its

of effect

reward occurs,

7231. i. e. then it

if

the

action 'not cut

before

must be excluded.

means permanent,

any middle

state

being

Z25

232.

The sprout,

etc.

Cf. 1 /2; 2a8ff

17/10. and

233.

The initial of

mind

'acquired but in the

the Treatise

sense it

of

'the

first

thought

enlightenment'

has no technical

meaning.

Cf. Nak. 679c.

234.

Initial

thought

1t'=

initial

mind,

n. 233

235.

Ten paths the

of

'white' at

actions. 17/11.

fThese are

listed

in

commentary

See n. 36

236.

'Among gods gods

or men' or

-T A

? -

This

could

mean either

'honoured The

by

and men'

'honoured both

as a god, meanings.

or as a man'.

translation

preserves

237.

Even

so....

cf. 1/2; 2a8ff,

and n. 30.
`' ...-. ; -" ..

238.

The

'non-disappearing

c3harmar 148, pad. which, form realm, to like

`ak. 705b) the

is of

a Smmatiya a neutral, imperishable may be bound non-outflowing characterised Treatise by

doctrine entity the

(Prasanna (Nak. 1161c)

predispositions and the (i. e. the

to

realms which

of

desire, fourth

and no-form, being as unbound

realm, liberation) 22c5).

is

referred

'unbound'

in

(17/19;

239.

i. e.

neither

good nor

bad.

240.

`F ourfold' n. 238,

means bound 17/19; and

to

the

realms

of

desire,

form,

etc.

See

22c5ff.

241.7L

C1

13/2; cf.

18al9ff,

and the

explanation

in

1(/19;

22c5ff.

It

G 410

is

equivalent

to

the

cessation

of

views.

242.

i. the

4 cf. 13/2; 18a2Off, and 1719; 22c5ff. Its practise cuts off

'non-disappearing

dharma'

between

one instant

and another.

243.

reached actions verse 108), in

similar still has or

rewards producing of

(i.

e.

appropriate resembling samkrama 202). commentary explained force)

*6i' rewards). themselves. 'transformation' The meaning simply in the of means The Sk. (Inada. this it, The is verse

effects 'similar' (Streng. and the is fully

instead

'transference' is obscure, this 'If topic (the

Chinese that

repeats

stating Sk. verse

Abhidharma. that of which action,

runs by

imperishable

were

cbstroyed fallacies (Streng.

(usual) the

destruction destruction

or by transference of action would

(like) 202 .

logically

result'.

244.

i. e.

the

disparate

karmic

effects

are

consolidated

to

issue

in

one

realm-body.

245.

i. e.

similar

and dissimilar

actions.

246.

This

verse

is people

interpreted the the rewards of

at

17/19 of

to

that mean are (see

for

arhats only

and at is

ordinary death,

actions

exhausted n. 249)

but

in as it

case

Srotpannas that is to 17/19 than

each reward

exhausted no text,

manifests; with his rank

say the however

Srotpanna

creates

new karma' since

actions. higher

be a corrupt may who are not even

arhats

srotpannas

'once-returners'.

247.

17vl5 cf.

nn. 241-2. and

ZZ7

248.

This

echoes

the

17/5

account

of

'active'

and

'inactive'

dharrnas.

249.

The stages account spiritual ordinary srotapaina attainment passage in ... the the

of

sainthood. 'the

If

the

text etc.

is ' at

correct, the apex

Blue-Eyes' of with the arhats Since stage of of this is given srvaka), and the

places

srotpannas as being another first,

hierarchy, people is it except Lotus in the is

'without

outflows' 'with the outflows'. fourth

category and the

arhat

difficult

to understand The traditional 'The srotpanna ,

the

meaning hierarchy

as an error. Sutra Ch. 18:

(the

first-stage

sakrdgmin '(Hurvitz. point Ui

(once-returner 259). Cf. Nak. 628d. no variants the give but 3)Zl . text 'for for but the

angmin ... The T. text in any of the

(non-returner)... follows editions alters the Korean

arhant.. at it this draws.

and notes follows to

on which the reading

Hatani

(p. 167)

(without they

comment) at

srotapannas people -7 Z

and arhats they cease

etc, at death'

cease

fruition,

ordinary ff

", perhaps and text 'arhat' should have read people the I stages and

the been 'for

most used the

likely in

explanation place they of each cease

is other, at at

that

'srotpanna' and that but ... from (and) the the for

arhats etc.

fruition, death

ordinary that all

srotpannas of sainthood

they cease

should

be distinguished

Arhat...

250.

pure -

conduct

41 ) 'L

Sk.

brabmacarya;

spiritual

discipline.

cf. 23v9

23/12.

251.

conceptualised between delusion things arise.

distinctions as pure

'I, , ', and impure,

P11 These from which

are lust,

distinctions anger and

Cf. 23vlff.

.Z2i" IR4jej(Z is mentioned in as the cited.

252.

No

the

GPWT, etc. to at

It 11/0

is

probably a similar

the

same work passage is

referred ,r

where

253.

Because only

a man who remains a man. is any

the

same cannot of

become an ox, is

he can

remain

Any theory

transmigration

untenable,

as indeed

theory.

254.

Karma has 'karma almost of is

three of

aspects kinds it action to refers (i. e. here body,

could

equally

be read but

three

speech triad the

and mind)', of the

certainly the

to' the or

originator out of the

karma,

and the the

reward doing of

carrying

action, refutation

comparable is

doer,

and deed done Treatise.

whose

a central

concern

the

255.

Ngrjuna's
they at refer the

verses
to

(17v31; 17v33) are 'secular'

apparition.

in the sense that

however illusionary Cf. Lotus Sutra hints

any magical Buddha

The Treatise who, Dharma, though etc.

Mahayana the

or bodhisattva preaches the

observes

precepts, 186-7

Ch. 11 (Hurvitz.

etc.

256.

See n.

114

257.

These

are

various (lust,

Abhidarmist anger, The names at are given l 'k

versions etc. \ ). (not

of

the There in

defilements is

or

afflictions list.

greed, +/

no standard given in the

(JEBD 34b). various X

) are Nak.

GPWT under 30). p. ri are The

110b, 131c, 546a etc., is Nak. 253c as '9 at -

(S. 16a, jp, "5' and the

T. Index

11

The equivalent to the

are '/

listed

Nak. 656c, at

(Nak. 146 2b) v .

2-f

258.

cf.

5/8ff.,

18/0.

259.

The insight 18v2, 'mine'

of

non-self state of

is

equivalent

to

tQ where 'I'

in and

and means that no longer V

prajn-consciousness

obtains.

(Nak. 1317b).

Cf. T. 1509p. 266b

ft VN

260.

Viewing

reality sees

yg jo,., (it

40- The
with) (the

Sk.

verse

has been

turned

round

here.

'Whosoever cannot 215c

non-individuality Truth)' 1298 (Inada. 114).

and non-self-identity But cf. T. 1509

see or (Lamotte

grasp

TGVS IIIp.

261.

'Belief' verification) it the posits

here

renders

Sk.

pramna is the to

(means of knowing, the Nyya only doctrine admit the (Sk. four 'since two, as and

and the four pramanas three' by:

reference while

Vaisesikas translates the

Smkhyas

(R. 69).

Robinson of 3.

verification 2. 4. comparative the

1. manifestation (anumna), holy ones at

thing

pratyaksa), and

knowledge of the

analogy

(upamna)

statements further

(sabda). 24b7ff

(p. 69). .

The second

pramn. a is

discussed

18/12;

262.

uttara-kura of

*U ,

W'

Op

or greatest of the four enjoy

The continent continents a lifespan of of

to

the

north

Mt Sumeru,

Buddhist a thousand

cosmology,

whose

inhabitants

(Nak. 94b, s. 491a). years

263.

The the

sun.

This in

argument fact 'go'

of

course but that

rests its

on the motion

assumption is

that

does sun

imperceptible.

264.

See ch. 3

230
265.

See ch. 24, and n. 330.

266.

Firm

insight

i of samdhi.

a non-perj

orative

use of;

#; ' )t

-_with

the

connotation

Cf.

n. 269.

267.

Cf.

the (i\

discussion is (p. 113).

of

this

passage 'asserts

in

Pye,

Skilful of

Means, where self/asserts

rendered

the

existence

non-self'

268.

i. e.

cessation

does not

mean extinction,

but

nirvana.

dG

269.

samdhi samdhi death

-T of except

lit:

meditation-concentration or cessation-sam. of warmth, dhil/4, life

(Nak. 855b-c). # JM3 , AL 'resembles

The

cessation, for

a sense the the

and consciousness. (one according of the to five

Classified categories Kosa, are

as one of into which

citta-viprayukya-samskra seventy-five It is those practised in the dharmas,

the

classified)'. or higher,

by non-returners third or fourth Not listed stage in Nak. is It les given, is,

(angmin) leading Cf. Kosa to

i. e.

arhatship. where

(JEBD 196b, 66a, 60b). a definition

1,203-14

of nirodhasampatti are la noted. et

and alternative according mentaux' to

Abhidharmist Lamotte 'un

interpretations dharma qui arrete

pensee

(p. 203).

270.

Power It is

of

skilful

means /t

JE/, i

occurs Means, the

only

once in

the

Treatise. a teachings

discussed of

by Pye (Skilful thought between etc., 'absolute'

113) p.

who identifies of possible idea of in

parallelism about self,

selection Buddha

non-self and This

by the truth

and the

'provisional' 24vv8-10.

expounded makes clear

by Ngrjuna the Treatise's

passage

(25a15-18)

231

view

that

the for

exercise living

of

skilful

means is Cf. 18/12;

founded

upon

compassion

beings.

24c14ff.

271.

The reference

is

to

the

four

views

or

theses

just

discussed.

272.

Follow

others.

The ref.

is

to

18v9.

273.

Conceivable

. A_, ,

i. e. knowable

through

thought.

274.

Preceding prior, 'already t' the effect. the

producing effect

cause arising cause' a cause is is refuted itself

-L

is

'a cause

which

is

temporally has cause' from that a

subsequently' (p. 121).

(Nak. 845a). 'Co-operative with but

Inada producing

originated suggests This cause

simultaneous at

different grounds else.

20/9; 27a2ff

the on

particular

and cannot

be anything

275.

i. e. stance'

there (cf.

is

more 209;

to

c-lay

than

its

designation.

It

has

'sub-

27a6ff.

276.

'Seeing begun 'visible' which adrstv I. seen' to

the

effect' while each

is

tantamount cause Inada 'peculiar Drstv still

to

saying persists, 'projected

that

the

effect

has are

exist to

the

such that

both

other. as

has

and unprojected' for drStv and and 'not

he describes respectively'.

translations and adrstv

mean' seen'

277.

'Empty' Cf. sense exists'

here

means vacuous, fire' to in 20v19.

in

other

words 'Empty'

not is

a cause used in

at this

all.

'ineffectual from 20v16

10v2,10/2. It means

'there

is

nothing

which

(20/19).

232

278.

See previous

note.

279.

Becoming

and dissolution)lC. but refer to

tf

are

analogous as well

to

iA

'arising the

and ceasing' two 28c6 concepts Idharma

existence

as dharmas, if (Cf

can be meaningfully means an existent').

distinguished.

21 /11 ; .

280.

Or possibly surely say

'if so'

it but

did this

exist

he

(the

Buddha4Ngarjuna)

would

rendering

seems unlikely.

281.

Exhausted Sk. 21v7,

and ceased and is is defined

i in

refers 21/6

to

21v6,

corresponding flux. by Lamotte

to Sk.

the

as the

constant

ksayasya (Kosa Streng. production; exhaustion allusion Abhidharmist

rendered but

'epuisement' by Inada

(exhaustion)

1.285)

'ceased' takes

(p. 127), ' destructible' to be the

by opposite of The of

Candrakirti therefore, cannot 'dharmas or

'indestructible' which (May. ... has the

a thing

characteristic 62). p. either former. an

be produced are sutra said

Prasannapad, ' refers to the

to be

source,

more probably

282.

See previous

note.

283.

Empty empty)

in

the

sense 'having

of

vacuous a fixed

(cf.

n. 277).

Its both

opposite are rejected

(nonhere.

means

existence';

24/19; 33b19 cf.

284.

Disappear effect is

or

reach

refers

to

the

cause

disappearing into

before the

the

produced

(= severance)

or persisting

effect

(= permanence).

2-33

285.

Accepts

`xr' is

the

skandha

of

receiving, attached

so that to

'accepting them.

dharmas'

means mentally

grasping

and being

286.

Impermanent according (cf. (ref. four to

... the

without first

self. of the

The four four truths, the

characteristics the order of two, truth of

of

existence

suffering

ch. 24). Kos/al marks

Nak. 526a gives T. XXIX, 137a). are given in the

them in Some other

variants

three

and and this )

GPWT (T. 1509,324a, in the four GP\IT.

50c

), etc.

formula (T. Index,

appears 183, p.

frequently p. 31). the

(193a, 195c and passim. are to be

These four

characteristics of active they dharmas are

distinguished abiding, these.

from changing

marks

(arising, upon

and ceasing) of

although

predicated

characteristics

dharmas.

See also

n. 348.

287.

The three existence, the verse series, anticipating 'three

existences form-existence realms' analyses in terms

are

defined

at

21/20

as desirein other words

and non-form of these of the desire, states three etc. of

existence, Cf. existence of 17/9.

The following a temporal

(21v17) i. e.

in time---

periods

21v20.

288.

i. e. This

the is

first explained

existence at

in

any

series;

the

previous

existence.

21/17.

289.

See n. 287.

290.

Past,

present

and future.

Cf. 7/18.

291.

Thus-Come transliteration)

or of

Thus-Come Tath7agata,

One, the

a translation Buddha.

(rather The chapter

than is

L3 .

concerned whether questions' in

with the about

what past, the

kind

of

'existence' or of future, nirvana.

such a being a legacy of

has, the 'unanswered'

present nature

292.

'Honoured of

in

all

the

worlds' (one',

is

an extended Sk. bhagavat.

(perhaps

earlier)

form

1world-honoured

293.

Right later the

and perfect tradition wj-

knowledge ascribes ten by

- epithets %

Sk. samyak-sambuddha. = 1jto + the Buddha (cf. between 980-1000 The ten (see next AD) include note).

T. 782,

trans.

(Ho-b5grin

PP . 44,51 , Nak. 653a-b, JL but not and

JEBD 147b). or '. 0

294.

an epithet

of

the

Buddha not

included

in

the "f-

lit

(see

n.

293)

295.

Grasping to Cf. A

R. is

the

ninth 22/1)

of

the

and here of the

equivalent five skandhas.

receiving 4/0

(see

as representative

296.

'By

the

combination'. combine -

The Chinese exists -

is

less

specific:

lit:

'five-

skandhas

thus-come'.

297.

On account combination lines the not of

of of this

another.. the verse, to five

The question skandhas is

at

22/1; 30a3 about in the first 22/2,

the two but is

answered

and subsequently lines the

commented

on in the

'question' posed until

which

3 and 4 of in

22v2 are

answer

after

verse,

22/2; 30a8.

298.

If

the

Tathgata

needs

to

receive

the

five

skandhas

in

order

to

Z35

be the and, if

Tathgata, he does not

then

he does not he cannot

exist

until

he receives anything.

them, See 22/9.

exist,

receive

299.

Empty sense,

here

means having than

no own-nature as at

Vt

I-, in etc.

the

sunyavdin

rather

vacuous,

20vl6,

300.

These future this refer the

four

views

depending in the

on the various

past, ways, they

and those but are in to

depending the context

on the of to or not made the

may be understood discussion to the about Buddha's exists Here existed about is the in

Tathgata

be understood whether this is

'unanswered after Treatise the past death

questions' (see

about

Tathgata

22v14 where the question coming in the

explicit). Tathagata Cf. 22v13 Treatise (cf. 27/24,

extends (i.

to whether into the

e. before exists

world. The

whether

the in

Tathagata living

present.

interested and n442)

beings,

not

material

processes

301.

'Does worldly denying that after

not

exist'

is

a play the in but

on words existence a different holds that

and concepts, of Buddhas sense the of in

since

the is

who denies man their are existence Buddhas in

principle

from

onie who accepts not 'existent'

there his

Buddha is the world.

decease

the

ordinary

sense

302.

See n. 366, inverting

to

24v40.

Inverting result is

the

eye of

insight Cf. .

is 249,

like n. 112.

the a cup -

outflows.

303.

Cf. these

25v19-21 four

the on views.

relation

between

nirvana

the and

world,

and

)lit:

304"

Perverted

views

perversions

(cf. n. 302 where

the

imagery

231

is the

also

of

'turning of

upside or

down'. delusory (see (of

Sk.

is

viparyasa

and it (cf. Sk. Index

has 23/1)

meaning

erroneous

perception,

arising

from

conceptual 'false In two this

discriminations representation chapter of the

Ramanan 352a-353a), is not)' (Conze.

samkalpa p. 392). is into

what

conceptual and impure

discrimination on the others of basis rejected lust,

or dividing of which and anger, there how arise is

categories are

pure

certain denied;

dharmas in other

accepted they

and grasped, become the (23/1). If there

words 'three there ' In

objects

and delusion, no purity can from there the

the

poisons' be lust?

Cf. 23v12: tif is no impurity are they in said are to

how can be anger? six

23v7 perverted i i'\ and in etc.

views 23/12

sense-avenues views of

specified Cf.

as the

four

permanence,

discussed

Ch. 22.

27/31.

305.

The phrasing has 'It is

of said

this that

verse desire, because

is

questionable. hate and delusion come into

Streng are

(from derived

the

Sk. )

from

mental errors reads: ideation... relational aversion in

fabrication, as to what is

they

existence (p. 210). are said of the

presupposing Inada to arise from

salutary enmity they

and un salutary' and delusion in virtue

'Covetousness, Indeed play of

come about and impurity' born of

perverse 'Desire, arise (p. 207).

purity are 'good', for

(p. 137). thought and

Sprung: and..,

and illusion on the Inada

volitive 'bad' half, du bon, and Ui

dependence with

the the first

'misbelief" then 'en effet, et

May agrees viennent meprises' Treatise delusion and impurity

elles des the anger and from

a l'existence (p. 179). both have

en raison Hatani 'From

du mauvais, (p372) (from

(p. 205) conceptual

distinctions, views of

lust, purity

arise. f1 '{

They are 'J f/,

perverted

('-

They arise

entirely

Z97

conditions'. these terms 3. translations 1.

In

neither is the

the

Sk.

nor

the

Chinese

nor between

in

any of the three and

precise

relationship 2. the

conceptual

discrimination, of purity adds

three

poisons, made clear.

perverted this

conceptions is

and impurity, (Whatever the

Perhaps 'all are

why Kumrajiva from conditions'.

causal (23/1) of

process

produced that lust,

The commentary arise in because perverted views for

suggests conceptual

anger

and delusion which consists the

discrimination

ideas of purity

of

purity/impurity, impurity of the produce relationship

and 23v2 that the three between

perverted Cf. 25/9

poisons. the

a discussion the five skandhas

perverted

views,

and nirvna.

306.

Lust,

anger

and delusion,

the

'three

poisons'.

See 23v2

307.

See previous

note.

308.

The defilements. summarised lists of here

(or; as the

the

afflictions) poisons'. to in the

See note

257. for

They are the various

'three

See 17/33 Treatise.

defilements

referred

309.

Body-as-self
itself

#lu

The (false)
self; that

view
it

that
exists.

the body contains

(Nak. 771b-c

or is

a substantive

310.

Form .... objects. because

dharmas Cf. of

i. e.

the

sense

faculties, Perverted

their views 23v1.

realms are said

and to arise

Ch. 3 and note. (23v7), but

these

of.

also

311.

Gandharva-city;

see 7v35,7/35.

Z
312. 'Could there of. impurity there this that in

one speak to

of

presupposes

order

for

be distinction

must

be one who distinguishes,

27v30ff

313.

The four

perverted of They of

views things are self 'four that t

1) PP according things

are to are

the the

opposites truth of

of

the

four

characteristics (see n. 286). possessed , p. 560c), suffering, views bliss are but the

suffering blissful T. 1509

permanent,

, and pure in the

(So Nak. 528a-b, Treatise are

marks'

impermanence, perverted self,

emptiness however

and non-self at 23/20

(21/14). as views

The four of

listed

permanence,

and purity.

314.7

i (9 7concept

f'' Z'
of

The; C makes it
_, (,dharmat, etc. term, about is in not

clear

that
for Murti.

this
siiiyat,

is not

the

a synonym Cf. R, 108,

prajn is Candrakirti's question: whether suchness'

bhtakoti, understanding 'When the there is

bhuddat, of sutras the talk or

5) which Cf. then

and Kumrajiva's. dharma-nature a Buddha, the

Hui-yan's that say in

they

a Buddha trans.

nature

abides below.

(T. 856p. 122a,

R. 184).

Cf. 23 14; 31c17-18

Ye 315. Clings is

translated

also

as attachment.

(e. g.

24v23).

316.

This there except

passage must those

introduces be a viewer, which are

the

idea

that that t, ,

in

order

for

views

to

exist

and hence a result above. of

no contradictions j /-/7 conceptual .`'

exist

discriminations.

See 23/0

317.

See n. 315.

318.

The meaning

ofll

'1

is

unclear

since

the

conventional

triad

2.3'1

of of Sk.

doer,

doing

and deed has already The commentary 140) 'That (23/15)

encompassed adds nothing

the to

whole the

process meaning.

grasping. has (Inada.

which is

depends formed'.

on perceiving',

(Streng.

211)

'That

by which

a notion

319.

Ref.

is

to

Ch.

22.

320.

If

I understand that incorrect 'views'

this

verse is

correctly, if fact,

it held

is

saying without

that

even the is

view not

everything

permanent, (In at all).

clinging,

(perverted). as such,

however,

non-clinging

means no

321.

And so on..

See 23v1

322.

Properly

-]K lit:

skilfully,

well.

323.

Because (from Treatise

all self,

the other,

ways in etc. the views,

which ) have notion

perverted been refuted

views in

could

be produced the

23v17-18,

now refutes perverted

of non-produced implicit dharmas

(i. e. non-arising premise that all

on the

standard (see of

dharmas, 10/16; ceasing. 32c23ff the

even

the

non-outflowing the

17/19; 22c17ff, abiding 24/9; truth truth of is not and

l6alff)

have

characteristics
r

arising, and cf. is

See ch. 'to say

7 on the

; are the

three

marks,

that

'dharmas and that

non-arising' other

the

ultimate is

meaning not

conventional

necessary,

correct'.

324.

n. 313 see

325.

Real

and existent

natures.

=j

Cf. n. 22

2,4Q

326.

See n.

286.

327.

And so forth:

i. e.

the

remaining

ten

causal

links.

See 23/22

328.

see n. 22

329.

Predispositions in the Treatise

and actions about the

1. difference and of body,

There between 'actions,

is 'f-

some ambivalence 'actions' karma' and mind (but of which (but see

more usually there are

predispositions) three kinds, those

speech

n. 229). Cf. 26/9; 36c9ff. here The refers meaning (cf. to conform kinds to to of the I4 its

I have use in

translated the verse is

t17 'predispositions' (and very is from rare; the in the Sk. samskra).

'three back

predispositions' Treatise and 26v1 which occurs also good, most Itif

Nak. 460a elision of

where

between

markedly bad to to the the

the

Treatise,

26/1).

He suggests

and non-moving realms of form faring' of and

predispositions, non-form. (or Cf . 24/27;

applicable 34a1 where say, the ff

only refers , in

' practising, context

as Conze would of

'coursing' truths

implementation

four

Cf. n. 401.

330.

The four are

Truths

taught the whole

by the

Buddha

soon after

his

enlightenment in 74-5)

common to

Buddhist e. g. are

tradition, Lotus Sutra in

and expounded Ch-3 (Hurvitz.

numerous Refs. the is to truths a cause

canonical the Pali 1.

works, sources all

given is

Ramanan 344a. ' this etc., is

They are 2. there

that of

existence (in

suffering works of karma,

suffering ' i. e.. the of

Kumrajlva's

'accumulation', there is

accumulation suffering'%

3. and 4.

a cessation

(i. e. nirvana)

24.1

there

is

a Way

to

the

cessation the 'noble first

of

suffering

which path'/

is,

in

the

traditional

formulation

eightfold element of of the pivotal is Cf. in 24/5.

\ jr is right view

(JEBD. 101b, Nak. 1109b), ]' truths. directed of which , is to

the

which the

say true of a 'path'

perception assumes hence the which

5T four of of a theory of the of truths

The concept change (cf. interest

possibility role focus

and progress,

causality

Ramanan PP. 47-8) in the four

the the

Treatise's the path

truths. series

discussion 'The four

as a cause-and-effect cause and effect'.

involve

331.

the

four

sramana-fruits. monk; the term is

Sramanai/J transliterated

is

a generic rather than Way' (cf.

term

for

Buddhist

translated (24v3) 24/5; are

by Kumrajiva. attained 32b27ff); realising are the

The four into

fruits, practice

'fruits the four

of

the truths

by putting perceiving cessation states of

suffering, and cultivating 'stream-winner non-returner are further

cutting-off the (Sk. Way.

accumulation, (Cf. 24v2). 'onceThey

srotpanna), (angamin)

returner worthy those to four

(sakrdgmin) (arhat), who have Those are which attained

(enlightened) and (in 24v3) into aspiring to the

subdivided those and and those types

these

fruits

who are

them. fruits in

who have termed Cf.

attained 'the eight -'rc7

who yet

aspire A Sutra

of holy

person'

24v4.

-9 Nak. r

512c-d). Vol

Cf. Lotus I-L, p. 134-6)

18 (Hurwitz ch. detailed four fruits. account

p. 25). of the

Kosa

(Lamotte to

has a of the

aspiration 1/5.

and achievement

Cf. Treatise

332.

331 see n.

2
333. four fruits of the Way: see-n. 331

334.

-attains

or aspires

see n. 331

335.

see n. 331

336.

Sangha-Jewel. the three

The

'Three of

Jewels' the

are

Buddha, path.

Dharma and Saiigha,

essentials

Buddhist

337.

Dharma meant sense of duty

in

the

sense

of

(affairs)

but

it

carries

also

the

(hence:

dharma)

338.

cannot

understand;

j'

Z' lit.

'lack

the

capacity

to know'

cf

24/7

339.

cf.

25a15(n) is truths

and the directed

discussion in 1/0, lc5ff.

of

the

audience to

at

whom the treatise, because the

treatise the two

According (cf.

the

constitute realm is

two realities

24/8),

ontological con:posed of these verses

an epistemological dharmas', 124-6. pp.

misconstruction, Cf. Pye's

and is of

'false in

and illusory 'Skilful Means'

discussion

340.

Pye, the

in

his

discussion are based

of

24v11,12 premise

points that

out

that

'nevertheless it' the with (the

verses

on the

he did

proclaim

dharma) of the

(Skilful stanzas of in

Means p. 125). not overtly

The Treatise identifying

preserves 'The seen Dharma'

ambiguity 'the the

teaching

emptiness'. sutras are of (1/0) causal

As we have already invoked

(1/0,1c1ff) evidence itself the for

Prajnpramit Buddhas in this

as canonical but the

the says Srvaka-

own teaching connection (the twelve

emptiness, that links the

treatise taught to

Buddha

first

dharma

etc.

) and then

those

who were

Z43
capable of utter (who had the emptiness. heard the 'great he taught addresses conceive sense the itself doubts Mahyna to those Dharma who, about preemptiness; the

mind')

The treatise Mahyna Dharma, this

having

and views say that it of

emptiness supposes on the Buddha

(1/0,

lclff)

and in which

one can in the the

a Buddha-Dharma other hand the

consists which refers

teaching legends clearly verse

Dharma, to teach,

as all equally

testify, to the merely

was reluctant and it

Srvaka-dharma, to this Dharma, in

may be that to

Ngrjuna's

refers

and not 'Is

a Mahyna

Dharma of 'argue reference mentions sutra hand,

emptiness. s for the view that

A. K.

Warder

Ngrjuna were written 'The

a Mahynist? without

Ngarjuna's of it

verses

to any conception Mahayana nor (canonical it does

a Mahyna appear to

Dharma.

M. K. nowhere to

make reference

any Mahyana On the found in other the his other

text),

either in the paper both

by name or by quoting. these ways, to sutras

does refer, as accepted review of this to by

Tripitaka scathing works context,

early

schools' out

(p. 79) evidence him

Wayman, in drawn in from

points which

attributed but alone.

Ng, rjuna refute Treatise, century him

places argument

a Mahynist basis all the of

he does not The a 5th 'For

Warder's of

on the is to

the

M. K.

course, work,

which

intents truth

and purposes of the

Chinese

presupposes

Mahayana. sstra but form' does not

(Kumrajiva)Mdhyamika V. 12 presupposes specify which

was simply that

Mahyn. a in

(R. 95). itself

Dharma was taught, a

Dharma.

341.

'This (see name' charge 'The

emptiness below), taught 13/89 Great

is

itself

empty'. that

This

phrase

repeated is

at

24/19

echoes only its to

22v11,22/11 refute its

emptiness Cf.

a 'conventional opponent's reply order 13v9: to wean

opposites.

the

commentary of

(18cllff), the emptiness

Nagrjuna's and of dharmas/in

Sage speaks

Z4(#,

us

from

all

views/If be taught

you

then the

reinstate Buddhas'. in

a view

of

'emptiness'/

You cannot (n. 2)). mujish

by all ziiroki

(cf.
'Chron

Ram. 342b, 359a

ni okeru and relation and can be empty'

Hachiriki, to mu' in the of the "as of

17 11

('No-self-nature Chung-lun') own being phrase discusses and dependent is idea itself of the passage in

nothingness to the

concepts that

origination empty'

suggests interpreted in it the

'emptiness to for the the though

referring a remedy

'making

emptiness to

sense

erroneous his

tendency

interpret draws The on a

as nothingness"

(p. 722), sources in this

interpretation Candrakirti. I believe,

variety treatise's

of Mdhyamika intention

including phrase is,

made clear

at

13v9,13/9.

The phrase occurs in T1509 at 314b, 327a, 581b (T. index

P. 34).

342.

This used

is for

a curious Sk. s.nya, (but the

example

of

(nothingness, (the commentary at all

nonexistence) , glosses )). for as

being V

emptiness 1

(emptiness) is text. for the common to

cf.

: non-existent text and to

24/19,33b19 ms. used

The reading the Taisho point and Since there and make is the it.

Korean

The verse laterTendai

became important doctrine of

as a doctrinal the 'three in two truths'

starting `f c of ways. three, here middle

consequently the treatise

to came talks to to two

be interpreted of

a variety

elsewhere follow both T the

truths

and not

seems no reason 4equivalent the

Tendai

interpretation rather, the

I; z; and

path

path

of

truths

employed

by the

Buddhas

who exemplify

Cf. 24v8, ff.

343.

Conventional

lz names

ls

fj

%v of.

24c12ff,

18v6,18a10,13a14

etc.

Z4s
344. What arises interpretation causally of is empty, is but just as no particular so no particular view of

causality

tenable,

emptiness

is

tenable

either.

Cf. 27,13v9ff.

345.

see n.

341

346.

Vacuous

lit:

empty,

see n. 277

347"

i. e. in 24/0-24/6,

348.

Suffering of existence

and impermanence listed at

are

two

of

the

four

characteristics as two aspects of of

21/14,

now considered of the four 286

one characteristic. suffering, is referred

The first to here.

holy

truths,

that

See n.

349.

X=

accumulation in

of karma, the

second

of is

the

four

holy

truths. cf. 24v7

'Principle'

same sentence

'idea',

'meaning',

350.

Cessation

is

the

third

holy

truth,

also

translated

'extinction'.

351.

This the

vezse and 24v25 extinction of

deal

with

the

fourth

holy

truth

of

the

way to

suffering.

352.24v26

and-24v27 Cf. 24v2.

deal

with

the

implementation

of

the

four

truths.

353.

not

occur

/ lit:

not

so,

not

thus.

354.

Four

fruits

G-xf see n.

331

355

Cf. 24v4

24

356.

Cf. 24v5

357.

Putting of

into

practice practice.

lit:

'coursing

in'

with

the

connotation

religious

358.

'stands Tao Here it is in

for partly

bodhi

(enlightenment) since bodhi lit: are

in is

Kumarajiva's also

writings.

redundant

transliterated perfect see 24v31. with

anuttara-samyak-sambodhi, Bodhi in the and Buddhas sense of

'unexcelled inseparable, in

enlightenment'. Tao is bodhi used in

reduced

'path'

conjunction

24v32.

359.

No-one,

in

the

sense

of

a doer

who is

separate

from

the

deed done.

360.

The translation may be read either

of

the

first

half

of

the 'if of

verse

is

uncertain. causes dharmas... (following emptiness d 1. . meanings,

It and '

(following and the 9) , 'If '' you

Hatani) meaning 'Xdeny '/; tries the

you deny the emptiness,

l\

conditions/causality Ui), U

of or,

1, of i both

as an ambiguous of dharmas...

meaning

the

of

causality

ac8 . to preserve the Hatani without

My translation the commentary O& there 24/36 and .... % p. 222, has 'The

since

does not

clarify (both

relationship and Ui anymore evade

between the problem

by reproducing Hatani Inada 24v18 t

f
* Ui p. 387). snyat of

syntactical is also

information, ambivalent. (p. 152). between

The Sk. relational with

verse

origination' the relationship

presents /,? and 11Z .

a similar

problem

f r'tl'7 361.

IV/

,4

'

i. e.

there

will

be a fixed

dharma

of

'doing'

even

7
when nothing is being done. Cf. 24/37.

362.

Strictly speaking', in the

speaking, the sense

or perhaps version

in of

the

sense

of

23v16

'incorrectly a 'doer'

Buddhist of a self.

karma of

does not actions, here

require rewards,

The notion without which

retributions would Buddhist how these of

and reception entities, based might

a doer is

assumes because

that it

these negates of aegis

be disparate morality elements 'doer'

incorrect

on causal

processes.

Any explanation under untenable. the

be associated, of course

especially be equally

a separate

would

363.

Cf.

the

three

marks

(ch. 7) to

of

1 It that

and is

)t ;

to which

a fourth, cessation is It not is a

decay,

now appears in

be added. with 1

a synonym for, But context.

l- do ,

and occurs fourth included non-ceasing mark,

27v23,27v24 and nor only to is

meaning. in this

'abiding' the to

here

emphasise opposed

permanency their

of non-arising,

dharmas

(as

non-existence).

364.

Characteristics relationship

*g between

here

is

equivalent

to'J

'natures'. according

On the to the

characteristic

and nature

GPWT see Ramanan,

p. 77"

365.

See n. 257

366.

'Then

you

can perceive in 24/40)

the is

Buddha' found

(glossed in the

as Sk.

'the (or

Buddha's Tibetan) verse

Dharmakya' which reads:

not

'He who perceives sorrow, origination (Streng, in the 215).

dependent

co-origination/Also as well is as the

understands path also (of at

and destruction, The dharmakya but is

release 22/15

)l (only

mentioned theme

commentary)

a favourite

24
of the GPWT (see p. does able T. Index 166) p. as is 'seeing 'when the Buddha' heart dirty is ('. pure one

Index then is not

38. ) Ramanan (p. 313) one see the to see him' faculties His help' Buddha;

quotes;

one's is

when one's

heart 'The (Cf.

then

(T. 1509p. 126b).. have matured

Buddha knows the 22/13) that truly no substantial; and

time then

when one's he renders the for also 314).

Treatise

(p. 126c). 'being these

The elements undefiled are not are anything

constitute occasion these are

dharmakya, even

clinging;

conditionally At 22/15

originated one whose of

and impermanent... insight is inverted is

(Ramanan unable to

eye of

see the

Dharma-Body

the

Buddha.

367.

See n.

366

368.

Nirvna the

in

the

Treatise of

is

equivalent

to

cessation

(of 'cutting (25/1)

views, off and

of the

defilements,

conceptual of

discriminations), the five skandhas'

afflictions liberation when I have

and extinction 25v11. and mine, along Nirvana the

may be

'without inner

residue'

(18/12;

24cff)

afflictions the

and outer future have

and reception bodies, ceased or 'with

ceased,

with

innumerable

residue' has Its and

(18/12; to are

24c5ff) utter calm

when vain emptiness extinction cf.

thoughts and the ji, true

and one of dharmas.

attained synonyms (in

character

anuttara-samyak-sambodhi, chapter) samsara q . etc.

a different 1076b-c arising which at st to is

sense, and Treatise nor

this

Cf. Nak. As neither dharlna, mentioned

8v6,9 /12,16v10ff, (18/12; 25a5ff) (e. g. (cf. at Kos'

17/20,18v7,21v11 it the is an 'inactive'

ceasing

how the

Abhidnarmists of it,

Vatsiputriyas

10/16) definition the

conceived of

I. 7, n. 2 and the

Abhidhazmi. according

nirvna there are

Kos'a IV. 205, n. 5) but dharmas, since

Treatise

no inactive

2-4 Q

there

are

no active

ones

in

relation

to

which

inactive

ones exist.

cf . 7v34ff, 25v5 .
369.

Cf.

the

argument

in

24v25

370.

Cf. 24/19

371.

Cf. 1'on

' Kos. dit:

IV. 205 'Pais

'comment 1'espace!

peut-on Fais

'faire'le tomber la

Nirvana... maison! '

De meme que

372.

Cf.

18/12;

24clff.

373.

Cf.

s. 105a

'emancipated Kuan-yin the Buddha. ' which,

from

desire'.

S. refers does not is is

to

Lotus

Sutra an

Ch. 25 in offering

which from

(Avalokitesvara) 'This as 153). p. the attitude

accept

attributed referred to there gives '.

to his in
GPWT,

samadhi... T. 1509p. 367b, couched in the etc.

(T. Index of the

The discussion Nak. has 'I

is ') c. .

language to

Prajnparamit. 25v8 which

and refers

Treatise

(1162b-c).

374.

Old

age and death as the

represent

+ the of arising in the

koin general and ceasing bodily sense.

(see n. 16 common to .

as well all

characteristics

dharmas,

and old

age and death

375.

Cf. 7v34ff.

and n. 368.

376.

Cf. n. 373.

377.

'Because aphoristic,

we receive

causes

and conditions'. variety of

The Sk. verse renderings

is

as evidenced

by the

by Streng

2 56
(p. 216), Inada (p. 156),
suggests of

Sprung (p. 255) and Stcherbatsky

that it is not causes

(p. 195)"
which the what the

The commentary are the object

and conditions which is is clearly

reception of

so much as reception in samsara,

cause verse

and condition might to I of

wandering to

and this

be expected be the very

say as well. of %* (so too

Kumrajiva Inada

takes Ui differs

Imo `' but not,

object

p. 228).

think

convincingly: and causes and conditions... ' (p. 392).

'because

receiving,

378.

Cf.

Ch. 23.

'Sutras'

are

not

mentioned

in

the

Sk.

379.

The three form

existences---'-' See n.

are 117.

the

three

realms=

of

desire,

and no-form.

380.

Cf.

Ch.

22

381.

Cf. Murti

the

dialogue

between nature

Sriputta of the

and Yamaka referred Tathgata.

to by

p. 53 on the

382.

This

comment

subtly

anticipates that

27/30 only the

'by

whom would

such views

be generated? discriminate

' by stating nirvana

one who does not etc., attains it.

as existent,

nonexistent,

383.

Cf.

25/21,16/10,

both

references

to

the

Prajnpramit

sutras.

384.

i. e. in

4vlff,

8/12,13/2

etc.

385.

i. e.

because

of

the

concept

of

nirvn. a as being

either

existent

or nonexistent.

2s

386.

That

is,

the

future

of

the

Tathgata

after

his

death.

387.

i. e. the

whether present,

past

dharmas are

(or

selves,

or Tathgata)

persist

into

and hence

'permanent'.

388.

Cf.

Ch. 11 on the

389.

Status

jr, 4

or:

level,

category,

kind,

class.

Cf.

also

n.

383

390.

Inconceivable tenable, not

1 c', dharmas.

lit:

tenable,

but

in

English

views

are

391.

Neither

the

Sk.

nor ) all

Chinese futile of

verse

makes clear (Cf. everything

the

subject

of Streng, is a '

'extinguish(es? 217) p. salutary Stcherbatsky thoughts, takes In 'The

thoughts'. accepting of

Inada, p. 159, (as real)

cessation

(siva) has the

cessation 'Our bliss

phenomenal consists of in

development the cessation ' (p. 208). 3 (p. 232), ;, lt

(prapanca)... of all Hatani TO r;

quiescence in

plurality... -te form;

refuge

once more

the

as does Ui extinguish verse rhetorical as ah

(P-396). futile

Since thoughts

the

inconceivability automatically, or exhortation,

of I have in

dharmas translated line

does not the the

instruction

with

style

of

25/24.

392.

See n. 198.

Cf. 13/9,27/31

'NA

393.

The Way of

calm

serenity

.,

3.11 see n. 107.

Cf 15/6 .

394.

Ch.

395.

This but (at

is this 25/24;

why we say statement 26111)

Sk sti"" repeats

Iwe ' is

not

specified the 25v24,

in

the

text,

an earlier

one in

commentary q. v.

rather

than

recapitulating

396.

See n. 16. of dependent

This

chapter

is

a straightforward, Inada identifies snyat the

traditional the 'hinted nor influence at' the in

account of the

origination. teachings In fact

'Hinaynistic' last two verses. Hinayana

and finds neither the

Treatise at 26/0 the

Sk. krik 'the

mention ultimate Mahayana say, are

(though and its are

Treatise with

does mention Dharma).

meaning'

relation not terms

srvaka. as the

and Hinayana reciprocally to use the

which, I agree

Treatise

might 'I

dependent. term evidence the 'Hinayana' that

with

Rawlinson: it's impolite, the

hesitate b)

becaase, a) the Hinayana of what

we have

no hard - more

preceded

Mahyna Mahydna

likely to define

activities ynas'.

we now call Ed. the does are

the

served

both

(Lancaster, 26n. 67). p. of causality origination In

Prajnpramit the Treatise that

and Related as a whole emptiness this

Systems, account

context serve to

of

emphasise

and dependent

compatible.

397.

Mahn-yna is Treatise translated meaning it

here is

transliterated invariably because

: 111 'Great Mahayana

Elsewhere which

in

the

TTehicle' is

I have term

as Mahyna 'Great Vehicle'.

by now an English

398.

See n. 17

399"

See n. 26

400.

delusion

here

stands

for

the

three

poisons,

see ch.

306.

253

401.

1 'Actions' confused introduces followed 26v1 there (Cf. here, both suit,

and

'predispositions' and the

(see commentary

Ch. at

13)

are

perhaps The Sk. -Terse

23/22 cf.

26/9. 26v1, the

predispositions but it the of is

and Actions to square

in

and I have in

impossible in ' the

i -i

account since

and 26v2 with is no formula

gloss the

commentary meaning

(26/9) 'three

predispositions'

n. 329)

402.

These

are

the

hells,

hungry

spirits,

animals, 18a5ff, 16/1.

asuras,

human birth 26v2-

and heavens. 26v9 runs

(JEBD 238) the

Cf. 13/2;

From here

through

remaining

causal

links.

403.

See n. 24

404.

See Ch.

14

405.

Pit

'contact

of,

e. g.

eye with

object

of vision,

ear with

sound,

etc.

up to mind with

dharmas.

(Nak. 1456c).

406.

i. e.

of

pleasure,

pain,

and neither

pleasure

nor

pain.

407.

Another desire

name for (for forms,

the

afflictions; etc. )

they 2.

are Z

given views, V

P as 1. 3. -P

sounds,

(non-Buddhist) of self

rituals

and observances

and 4.

assertion

(Nak. 514d, JEBD 289a).

408.

[ The Sk. or 'This

is

not

listed as suffering misheard

lS is

as a formula 'That single attached -/k for 'O

in

Nak.,

or found

in

the

GPWT.

translates simple a scribe

a(o 4

mass of to the

sorrow' Skandhas' is included

(Streng. (Inada. with

218) 163). /" at

Perhaps,

which

ra+Ie,

um. ct Ke. i 41

LDLf-

36c16 26/9;

tIouy ,

te wed t44o-e. flu de- ltHe too (d . .

409.

See n. _401

4 10.

here
the temporal

means the succession of

of

desire,

form

and no-form, in the .i

but of

also past,

these

existences

present

and future.

See 21/20.

411.

See n.

408.

412.

Abhidharma-sutra. where it is

Sutra This is

is

transliterated

)i

'7 to

here, the V]

else-

probably also

a reference

Abhidharmagl\

jnna-prasthna-sstra, )j@ ) .5 Ktyyana mentioned who worked pp. 91,140). contemporaries relationships to the ways in (T. mokuroku (cf at in It n. 207) 15v7),

T1543 p. 4, (not of. the

known as the It

R. 72). Buddha's into

was composed by of the same name

disciple Chinese

and translated from 365AD. known 'the twelve

by Chu Fo-nien Fasc. Annexe,

Ch'ang-an

(Hb6girin, to Kumrajiva of' ( etc., are

was therefore in Chinese. the causal

and his refers not, to the

meaning elements,

between which

presumably, hypostatised.

relationships

there

413.

Wrong views heterodox context Buddhist rain wrong (27/29) kinds, views. since ones. 'all Cf.

lit:

harmful

views, is

vicious, too

depraved formal in

or this

'Heterodox' views' are

probably

ultimately Hurvitz those in pp. of fact

rejected, 106-7, right the views

including parable
'

LS31b2O,

of

the

cloud. views Cf. and

The Buddha

teaches

it . 'right to be of or

and of views' two

'Wrong also 27/31

views' false

includes are said

22x13 where where all

views said

views

are

to be the

five

255

sixty-two

views

rejected

by the

Buddha.

(Nak. 611b-d)

414.

Of.

the

similar

introductory

passage

at

26/0.

415.

This past'

verse dealt

and the with at

next

spell

out

the

'four

views 'four These

depending views views

on the

22v12,27v3ff, at

and the

depending refer to

on the the

future' of

analysed the

25v17,27v21ff. one.

nature

enlightened

416.

This of the

is doer,

the

burden

of

the

whole action

argument

about

the etc.

indivisibility Cf. Ch. 9 on

means of

doing,

and deed done,

substrate.

417.

Cf.

the

discussion

at

13/2,

esp.

17c10ff.

418.

The following place since if

argument 'man'

shows that and 'god' are

this

process

cannot

in they

fact cannot

take be

defined

as such,

interchangeable.

419.

A candala are

1/' %Qf'F6,

is jailers,

a member of slaughterers, Sutra

the

lowest etc.

caste

whose members They are those with

fishermen, in

(JEBD 263a).

mentioned whom

the

Lotus

(Hurwitz approach

pp. 209-10) with

as amongst

a bodhisattva

does not

familiarity

- along

Brahmans.

420.

Which

is

self-contradictory,

because

a candla

is

a candla.

421.

Srvasti the

is

one of

the

two cities

of

Uttara-Kosala

at

the

time

of

Buddha.

JEBD 266b, 191a.

G7 e

422.

Though of the

no particular Buddha's the the

Devadatta cousin

is

intended

here,

using the

the

name He

infamous Devarja. in the

lends

drama to pp. 196-7). insists

analogy.

became enough ship

Buddha Buddha such you

(Hurvitz Lotus Sutra

Interestingly the relation-

that is

between do

former suppose/,

and later

selves

one of

identity; king is at not time

'Now what that to time

0 mendicant anyone is )'. that? But this

*Was the monks? else?

and on that For what

occasion reason (etc.

Such a view king is at not

be taken!

I was the passage

that found

and on that in Kumrajiva's

occasion... Chinese

translation.

(Hurvitz

p. 378,

n. 3).

423.

Rjagrha, Lotus

is

the etc.,

capital LS9a4.

of Magadha,

where

the

Buddha preached

the

Sutra

424.

i. e.

the

of

13/2; 18a5ff.

n. 402.

2<

Equanimity. 'equal' and(

is -j-

perk

a play for

on words of

since

trtr #

is

h 'level',, 'disturbance

-ndicator and rest' would better

a list convey

terms.,, -

erbaps

the, --dense.

426.
does not i"1 occur in T. 1509 but and several f synonyms

yL

LLV

l. I. IJ

`a11V

YK

"

do occur

such as etc.

(77b)

111a, 271b, 628b, 85a,

427.

The point or perhaps

of

this

statement from

is the

unclear discussion

and it

seems superfluous, and self Ui (p. 402)

misplaced the analogy.

of body follows

preceeding

The translation

428.

creative only

power to distinguish

cf .

15/0 the

tI

have

-j.sed r

' creative' '' active it,,,

here

for

meaning

from

(conditioned).

Z57
429. thinker as equivalent conscious (27/8; A this to term 'knower' Cf. is introduced (cf. of in

a non-technical the doer of self'

fashion as a

27/8; 37b23) i. e. thought, not

being.

'power

power

37c22).

430.

'What

you

said

before stated

about that

the the

seer seer

being is the

the the

self': this is the

since

the

opponent a reference

has not to

self

must be self'?

27/8; 37b21ff,

'Surely

knower

431.

without could 'doing'

a self; be a 'doer' anything

i. e.

a barren being

woman's a doer etc.

child would

(a non-existent not involve

entity) actually

since (such

as seeing,

432.

Evil it is

error

of

the

perverted view his (albeit father

view;

strong

language

perhaps might

because place

a Buddhist

a misconception) in Cf. the present

which life

a Chinese

son above

by identifying to 'loss of any

him as a returned family structure

grandfather. with no fathers

the

reference at

and no sons'

13/3; 17bl5ff.

433.

Grape exists.

juice

or

possibly

'grape

or peach

juice',

if

peach

vinegar

434.

The view only in

that this

skandhas sense

function

intermittently Abhidharmist before

and are and not starting

continuous of the

seems wholly cease is to

worthy to

Treatise. again? to the ff

Do they so, this

function etc.

function applies

severance

The same criticism

grape

juice/wine/vinegar

example.

435.

You earlier

said', a ref.

to

27v7 and the

discussion

at

27/8; 37blff.

436.

`Reach

it'i.

e.

it

should

have

function some

in

the

process

of

Z 59

seeing,

etc.

437.

Definite

principles

-Because

they

are

the

Buddha-word?

438.

JF operate do, act, become.

439.

Cf.

ch. 2 where in

the

Treatise

identifies

coming

and going

with

movement

samsra.

440.

prajn-insight: (Nak. 950b-c). Cf.

is the

equivalent references

in to

other the

texts

to

Sk. prajn sutras,

Prajnpramit

19. n.

441.

Cf.

21v17

442.

The final and the death living

body' clarifies existence 1/5

the

relationship of the of

between enlightened

this

discussion one after

or nonexistence on the last than thoughts the

(cf.

arhats). world (see

'The world' following).

means

beings

rather

physical

443.

The Four known

Hundred

Contemplations Treatise' in

is 1D

the

original

of what In Sk. in it

is

now

as the of

'Hundred

W7T. 1509.

consisted

400 stanzas version

16 chapters

(preserved

Tibetan). stanzas and

As an abbreviated by 'Vasu', it

with

a commentary into Chinese by Tucci R. 33,34). because until it the in

Aryadeva's on twice

was translated into

by Kumrajiva ga Buddhist

has been Texts larly

translated

English 93,

(Pre-Dinn, Kumrajiva was the arrival

on Logic). fond of this

See Murti. text

was particuonly of Vimal5. ksa? -

(perhaps

Mdhyamika see 'The

treatise Authorship

he possessed of the

Chung-Jun'

this

thesis).

Z59
444. This from the 'Four Hundred

verse

is is

a quotation not numbered krik

Contemplations' verses. It does

and as such not occur in

amongst but is to

Ngrjuna's quoted Hatani in the

the

Sk.

Tibetan It is is not

commentary quoted dealt Hundred (and with)

Akutobhay the in

according or

(p. 246n. 24). of into the world

boundedness those sections Rtl (see

otherwise translated

not

Chinese as the

Treatise

previous

note).

445.

This

verse

identifies of views.

'views' Cf. 23v1.

not

as particular

views

but

as the

generation

446.

right

views

cf. n.

413

447.

Gautama Sage

is

transliterated is added.

here,

conforming

with

the

Sk.. 'Great

and Master'

448.

Cf. 1v2 The five (the

views false

are

listed that

by Nak. the self

as: is a substantial

view

reality; 2. (the false view or of holding to extremes of

nihilism 3. 4. 5. j 3u PL, attachment false views

eternalism)

to

heresies observances

to heretical attachment (NTak. 358d-9a, JEBD 83b) five and sixty as the that 'the view which

The Kosa mentions five of are eternity as high which is briefly and

two drstis view of

(v. 15, ix. 265). I and mine, the the view

The view which

explained severance, is low,

of negation, takes

takes that

what not (also

as cause The five

and path are then

cause

and path;

(K, IV. 15)

discussed. the 62 views.

by Lamotte

p. 15nnlff).

See 13/9,

198 for and n.

2GO

Chinese
(with Korean

Text
Seng-j Edition

of
`s ui

the

Middle

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Preface).

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List

of

Abbreviations

BEFEO Conze, CSTCC EB GPWT HJAS Hurvitz IBK IHQ, Inada JA JAOS JAS JEBD JIABS JIH Kosa Lamotte LS Dict.

Bulletin

de 1'Ecole

Francaise

d'Extreme of

Orient the Prajn-

for Conze, E., Materials Literature Pramit Ch'u-san-tsang-chi-chi, The Eastern Great Harvard Hurvitz, Fine Indogaku Indian Inada, Journal Journal Journal Buddhist of of

a Dictionary T, 2145

Perfection Journal

Wisdom' Treatise, Asiatic of Kenky Studies the Lotus

T. 1509

L. Scripture Dharma Bukkygaluz Historical K.,

Blossom

of

the

Quarterly Mlamadhyamakakrika

Nagarjuna:

Asiatique of of the Asian Americal Studies Buddhist Dictionary Association of Oriental Society

Japanese-English Journal of Buddhist Journal of

the International Studies Indian History L. de,

Poussin, La Vallee Vasubandhu Lamotte, 4 vols. E., Traite

Abhidharma-kola

de de Sagesse,

de la Grande Vertu

References translation. Lotus Sutra in Kumarajiva's Sakuin, in Hokkekyo Ichiji to the text comp. are Philosophy by the Institute of Oriental May, Jacques, Prasannapada et Madhyamakavrtti " Bouddhiques of Nagarjuna

May MCB Miyamoto

Melanges Miyamoto, lei

Chinois S.,

A Study

MMK MN Murti Nak, PEW Ramanan R. S. Sprang

Mulamadhyamakakarika Monumenta Murti, Nipponica The Central Bukkyo-go and West as presented India and China Buddhist Way Philosophy Daijiten of Buddhism

T. R. V.,

Nakamura, Philosophy '

Hajime, East

Philosophy K. V., Ngrjuna's manan, , in the Mahaprajnaparamita-Sastra. R. H., Early Madhyamika A Dictionary of in of the

Robinson, Soothill Terms Sprung,

and Hodous, M., Lucid

Chinese Middle

Exposition

.?

I1

Stcherbatsky Streng T. TGVS T. Index Walleser Zrcher

Stcherbatsky, Streng, Taisho F.,

Th.,

The Conception A Study in

of

Buddhist

Nirvana Meaning

Emptiness: Daizokyo

Religious

Shinsh.

Lamotte = Taizokyo Sakuin, Walleser, Zrcher, Gakujutsu Vol 13. Yogo Kerl, 7ykai Lehre (Ed. ), Daizokyo 1912

M. Die Mittlere E., The Buddhist

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