The instructional aspect of the Mulamaadhyamaka Kaarikaa

[Guest guest]

Shunyavaada is easily the most misunderstood doctrine in Indian

philosophy. Apart from the common misunderstanding of shunyavaada as

nihilism, modern misinterpretations of the doctrine range from :

shunyataa means the untenability of spirituality itself; or the mere

intellectual understanding of shunyata is all and thus there's no

need for spiritual practice; or Naagaarjuna is anti-absolutist or he

taught the non-existence of the self etc etc etc.

 

To counter such misinterpretations we present certain verses from the

Mulamaadhayamaka Kaarikaa. These verses are littered all over the

text and they form the instructional aspect of the Mulamaadhyamaka

Kaarikaa - these instructionas are apart from the dialectical aspect

of shunyavaada which normally mesmerizes/seduces most students of the

philosophy who believe the dialectic to be the end all of

shunyavaada. The instructional aspect points to the relevance/limit

of shunyataa, what shunyataa doesn't stand for, what needs to be done

after understanding shunyataa, what Naagaarjuna stood for and what he

didn't stand for, what he considered as the final objective etc. We

would like students of Naagaarjuna to contemplate on these verses.

 

 

Examination of elements : fools and reificationists who perceive the

existence or non-existence of objects do not see the pacification of

objectification.

 

 

Examination of aggregates : therefore think about form but do not

construct theories about form.

 

 

Examination of the conditioned : whatever is dependant arising such a

thing is essentially peaceful.

 

 

Examination of fire and fuel : I do not think that those who teach

that the self is the same or different from the entities understand

the meaning of the doctrine.

 

 

Examination of compounded phenomena : The victorious ones have said

that emptiness is the relinquishing of all views. For whomsoever

emptiness is a view that one will accomplish nothing.

 

 

Examination of essence : Those who see essence and essential

differences and entities and non-entities, they do not see the truth

taught by the Buddha.

 

To say "it is" is to grasp for permanence. To say "it is not" is to

adopt the view of nihilism. Therefore a wise person does not

say "exists" or "does not exist".

 

"Whatever exists though its essence cannot be non-existent" is

eternalism.

"It existed before but doesn't now" entails the error of nihilism.

 

 

Examination of Bondage : "I, without grasping, will pass beyond

sorrow and I will attain nirvana," one says. Whoever grasps like this

has a great grasping.

 

 

Examination of actions and their fruits : self restraint and

benefiting others with a compassionate mind is dharma.

 

Abandonment of action occurs through meditation.

 

 

Examination of self and entities : From the pacification of the self

and what belongs to it, one abstains from grasping onto "I"

and "mine".

 

When views of "I" and "mine" are extinguished, whether with respect

to the internal or external, the appropriator ceases. This having

ceased, birth ceases.

 

Action and misery having ceased there is nirvana. Action and misery

come from conceptual thought. This comes from mental fabrication.

Fabrication ceases through emptiness.

 

What language expresses is non-existent. The sphere of thought is non-

existent. Unarisen and unceased like nirvana are the nature of things.

 

 

Examination of Tathaagatha : "Empty" should not be asserted. "Non

empty" should not be asserted. Neither both nor neither should be

asserted. They are only used nominally.

 

One who grasps the view that the Tathaagatha exists, having seized

the Buddha, constructs conceptual fabrications about one who has

achieved nirvana.

 

 

Examination of errors : If the self and the pure, the permanent and

the blissful existed, the self, the pure, the permanent and the

blissful would not be deceptive.

 

If the self and the pure, the permanent and the blissful did not

exist, the non-self, the impure, the permanent and suffering would

not exist.

 

Thus through the cessation of error ignorance ceases. When ignorance

ceases the compounded phenomena, etc cease.

 

 

Examination of the four noble truths : We say that this understanding

of yours of emptiness and the purpose of emptiness and of the

significance of emptiness is incorrect. As a consequence you are

harmed by it.

 

The Buddha's teaching of the dharma is based on two truths : a truth

of worldly convention and an ultimate truth.

 

Without a foundation in the conventional truth, the significance of

the ultimate cannot be taught. Without understanding the significance

of the ultimate liberation is not achieved.

 

Whoever sees dependant arising also sees suffering and its arising

and its cessation as well as the path.

 

 

Examination of nirvana : whatever is the limit of nirvana, that is

the limit of cyclic existence. There is not even the slightest

difference between them or even the subtlest thing.

 

The pacification of all objectification and the pacification of

illusion : no dharma was taught by the Buddha at any time, in any

place, to any person.

 

 

Examination of the twelve links : The root of cyclic existence is

action. Therefore the wise one does not act. Therefore the unwise is

the agent. The wise one is not because of his insight.

 

With the cessation of ignorance action will not arise. This cessation

of ignorance occurs through meditation and wisdom.

 

 

Examination of Views : the self is neither identical nor different

from the knowing. There is no self without knowing. But it is not

true that it does not exist.

 

I prostrate to Gautama who through compassion taught the true

doctrine which leads to the relinquishing of all views.

[Guest guest]

I'll insert comments under the verses in caps to enable people to

look out for certain important things :

 

 

Examination of elements : fools and reificationists who perceive the

existence or non-existence of objects do not see the pacification of

objectification.

 

COMMENT : PACIFICATION OF OBJECTIFICATION IS THE GOAL OF THE

MAADHYAMAKA.

 

 

Examination of aggregates : therefore think about form but do not

construct theories about form.

 

COMMENT : THINKING AS SUCH IS NOT FROWNED UPON BECAUSE IT HAS A

PRACTICAL UTILITY. ONLY CONCEPTUAL CONSTRUCTION (METAPHYSICAL

SPECULATION) IS. PEOPLE SHOULD LEARN TO DISTINGUISH BETWEEN

CONCEPTUAL KNOWLEDGE, EXPERENTIAL KNOWLEDGE AND ABSOLUTE KNOWLEDGE,

AND WHAT THE UTILITY OF EACH IS.

 

Examination of the conditioned : whatever is dependant arising such a

thing is essentially peaceful.

 

COMMENT : EVERYTHING IN THE WORLD IS DEPENDENTLY ARISEN. AND

NAAGAARJUNA ACCEPTS THAT EVERYTHING IS ESSENTIALLY PEACEFUL.

 

Examination of fire and fuel : I do not think that those who teach

that the self is the same or different from the entities understand

the meaning of the doctrine.

 

COMMENT : FOR UNDERSTANDING THE ABOVE VERSE ONE SHOULD BE FAMILIAR

WITH THE DIALECTIC - THIS IS WHERE NAAGAARJUNA REDEFINES THE

UNDERSTANDING OF THE SELF.

 

Examination of compounded phenomena : The victorious ones have said

that emptiness is the relinquishing of all views. For whomsoever

emptiness is a view that one will accomplish nothing.

 

COMMENT : THE LIMIT OF SHUNYATAA - IT SHOULD NOT BE MADE A VIEW IN

ITSELF.

 

Examination of essence : Those who see essence and essential

differences and entities and non-entities, they do not see the truth

taught by the Buddha.

 

COMMENT : THE ABOVE VERSE IS THE ESSENCE OF THE MAADHYAMAKA

DIALECTIC. AS ARYADEVA SAYS : ONE WHO UNDERSTANDS THE SHUNYATAA OF

ONE ENTITY, UNDERSTANDS THE SHUNYATAA OF ALL.

 

To say "it is" is to grasp for permanence. To say "it is not" is to

adopt the view of nihilism. Therefore a wise person does not

say "exists" or "does not exist".

 

COMMENT : THE ABOVE VERSE MIGHT INDICATE ANTI-ABSOLUTISM. BUT THE

FOLLOWING VERSE MAKES SURE IT IS NOT SO.

 

"Whatever exists though its essence cannot be non-existent" is

eternalism.

"It existed before but doesn't now" entails the error of nihilism.

 

 

Examination of Bondage : "I, without grasping, will pass beyond

sorrow and I will attain nirvana," one says. Whoever grasps like this

has a great grasping.

 

COMMENT : THIS IS THE ESSENCE OF THE MAADHYAMAKA PATH - THE MENTAL

AMBIVALANCE WHICH IS SO VITAL FOR SPIRITUAL GROWTH. THE VERSE ALSO

UNDERLINES NAAGAARJUNA'S OBJECTION TO PRE-ADVAITA ATMAVAADA.

 

 

Examination of actions and their fruits : self restraint and

benefiting others with a compassionate mind is dharma.

 

Abandonment of action occurs through meditation.

 

COMMENT : BOTH THE ABOVE VERSE INDICATE THAT THE MERE DIALECTIC OF

SHUNYAVAADA IS NOT THE END ALL OF THE SYSTEM. THERE'S A PRACTICE PART

OF IT WHICH NECESSARILY FOLLOWS.

 

Examination of self and entities : From the pacification of the self

and what belongs to it, one abstains from grasping onto "I"

and "mine".

 

When views of "I" and "mine" are extinguished, whether with respect

to the internal or external, the appropriator ceases. This having

ceased, birth ceases.

 

Action and misery having ceased there is nirvana. Action and misery

come from conceptual thought. This comes from mental fabrication.

Fabrication ceases through emptiness.

 

COMMENT : THE ABOVE THREE VERSE ILLUSTRATE THE ESSENCE OF THE

MAADHYAMAKA PATH.

 

What language expresses is non-existent. The sphere of thought is non-

existent. Unarisen and unceased like nirvana are the nature of things.

 

COMMENT : THE ABOVE IS THE LIMIT OF THE SHUNYAVAADA. "WHAT LANGUAGE

EXPRESSES" - CONCEPTUAL THINKING - THIS IS WHAT IS NEGATED BY THE

MAADHYAMAKA. THE MAADHYAMAKA HAS NO STAND, EITHER POSITIVE OR

NEGATIVE, ON METAPHYSICS/ONTOLOGY.

 

Examination of Tathaagatha : "Empty" should not be asserted. "Non

empty" should not be asserted. Neither both nor neither should be

asserted. They are only used nominally.

 

COMMENT : AGAIN THE RELEVANCE AND LIMIT OF SHUNYAVAADA.

 

One who grasps the view that the Tathaagatha exists, having seized

the Buddha, constructs conceptual fabrications about one who has

achieved nirvana.

 

COMMENT : THE ABOVE VERSE ALSO EXPRESSES THE BUDDHIST CONCERN ABOUT

METAPHYSICAL SPECULATION - SUCH EFFORT IS ABSOLUTELY USELESS.

 

Examination of errors : If the self and the pure, the permanent and

the blissful existed, the self, the pure, the permanent and the

blissful would not be deceptive.

 

If the self and the pure, the permanent and the blissful did not

exist, the non-self, the impure, the permanent and suffering would

not exist.

 

COMMENT : THE ABOVE TWO VERSES INDICATE THAT THE MAADHYAMIKA NEITHER

ACCEPTS NOR REJECTS A SELF.

 

Thus through the cessation of error ignorance ceases. When ignorance

ceases the compounded phenomena, etc cease.

 

 

Examination of the four noble truths : We say that this understanding

of yours of emptiness and the purpose of emptiness and of the

significance of emptiness is incorrect. As a consequence you are

harmed by it.

 

COMMENT : SHUNYA HAS NO PHILOSOPHICAL VALUE - IT IS A MERE TOOL TO

RAISE THE STUDENT TO A HIGHER LEVEL OF SPIRITUAL AWARENESS.

 

The Buddha's teaching of the dharma is based on two truths : a truth

of worldly convention and an ultimate truth.

 

COMMENT : PARAMAARTHA AND SAMVRITTI.

 

Without a foundation in the conventional truth, the significance of

the ultimate cannot be taught. Without understanding the significance

of the ultimate liberation is not achieved.

 

COMMENT : VERY IMPORTANT VERSE ABOVE. UNDERLINES THE UTILITY OF

CONCEPTUAL/EXPERENTIAL KNOWLEDGE - TO ENABLE PEOPLE TO HAVE THE RIGHT

CONCEPT OF REALITY. IT IS ONLY WITH THE RIGHT IDEA THAT THE OBJECT

THAT THE IDEA REPRESENTS CAN BE ACHIEVED.

 

Whoever sees dependant arising also sees suffering and its arising

and its cessation as well as the path.

 

COMMENT : IF ONE UNDERSTANDS THIS VERSE, ONE IS SECURELY ON THE RIGHT

PATH.

 

Examination of nirvana : whatever is the limit of nirvana, that is

the limit of cyclic existence. There is not even the slightest

difference between them or even the subtlest thing.

 

The pacification of all objectification and the pacification of

illusion : no dharma was taught by the Buddha at any time, in any

place, to any person.

 

Examination of the twelve links : The root of cyclic existence is

action. Therefore the wise one does not act. Therefore the unwise is

the agent. The wise one is not because of his insight.

 

With the cessation of ignorance action will not arise. This cessation

of ignorance occurs through meditation and wisdom.

 

COMMENT : AGAIN THE LIMIT OF SHUNYAVAADA DIALECTIC. BEYOND THAT ONE

NEEDS TO MEDITATE TO ATTAIN THE GOAL.

 

Examination of Views : the self is neither identical nor different

from the knowing. There is no self without knowing. But it is not

true that it does not exist.

 

COMMENT : AGAIN NAAGAARJUNA UNDERLINES THE INCONCEIVABILITY OF THE

SELF.

 

I prostrate to Gautama who through compassion taught the true

doctrine which leads to the relinquishing of all views.

 

COMMENT : THE END GOAL OF THE DIALECTIC - TO ABANDON ALL VIEWS.