A Synopsis of the Madhyamakaalazkdra

Transcription

1 A Synopsis of the Madhyamakaalazkdra of Sntaraksita (1) Masamichi Ichigo Santaraksita was born in a time of great scholarly activity for the four Buddhist schools: Vaibhasika, Sautrantika, Yogacarin and Madhyamika. They were already well established and were emulating each other in their philosophies. It is saidl) that he, together with his pupil Kamalasila, established the so-called Madhyamika-Yogacarin synthetic school, on the one hand, inheriting through Jnanagarbha the two-truth theory of Bhavaviveka, a man who was one of the leaders of the Madhyamika school; and, on the other hand, being influenced by the logic and epistemology of Dharmakirti, a founder of the Sautrantika-Yogacarin synthetic school. The Madhyamakalamkara of Santaraksita has been referred to here and there and is historically known to use). It is considered to be the basic source for the Yogacara-Sautrantika-Madhyamika3>, and judging from the way it is described in Tibetan histories, it, rather than Tattvasarhgraha, can be supposed to be Santaraksita's But its contents main work. have been obscured so faro). This may be partly because the text is extant only in Tibetan translation. The Madhyamakalamkara-karika Reprint (MAK), listed in the Catalogue of Peking Editions (CPRE) as no. 5284, is composed of 97 verses. Santaraksita's 1) S. Katsura, Dharmakirti ni okeru Jikoninshiki no Riron (Dharmakirti's Theory of Svasamvedana), Nanto Bukkyo, No. 23, p. 29, 2) F. D. Lessing & A. Wayman, Mkhas grub rje's fundamentals of the Buddhist tantr as, Mouton 1968, p. 91. G. N. Roerich, The blue annals, Part one, Royal Asiatic Society of Bengal, Monograph Series vol. viii, pp A. Schiefner, Taranathae de Doctrinae Buddhicae in India Propagatione, Suzuki Gaku jyutsu Zaidan, 1963, p T. Stcherbatsky, Buddhist Logic, 11, p. 329n. 3) D. S. Ruegg, Arya-Vimuktisena, (WZKSO, xii-xiii, Wien 1968) p. 307, n

2 (37) A Synopsis of the Madhyamakalamkara (M. Ichigo) own commentary, vritti, and Kamalasila's subcommentary, panjika, are listed in the CPRE as no and no respectively. The subject of the MAK is stated by a syllogism follows: in the first verse as (P) These things set forth by some Buddhists themselves and others do not have in truth their essence. (H) Because they are deprived of singular or plural essence. (D) As a reflected image. The MAK can be divided into two sections. The subject is established the first section (2-62) by logic (yukti) and in the second (63-97) by testimony (agama). The first section can be sub-divided into two parts: examination of the external objects (rupa-skandha-pariksa) (2-15) and consciousness (vi j- nana-) (16-60). This paper attempts to give a glimpse of the contents section, as space is limited. In this section, the theories in of only the first not only of non- Buddhist schools but also of Buddhists are presented as the opponents of Santaraksita. His refutations seem to stress the Buddhists rather than the non-buddhists. Moreover, as seen5) in the Madhyamakahridaya-karika and the 4) The following are the extant treatises on the MAK at this time. S. Yamaguchi, Hannya Shiso Shi (The History of Prajn"a), Hozokan, 1951; Chukanshogonron no Kaidoku jyosetsu (An Introductory Decipherment of the MAK), Higata Hakase Koki Kinen Ronbun Shu, Y. Ka jiyama, Bukkyo ni okeru Meiso to Tetsugaku (Meditation and Philosophy of Buddhism), Tetsugaku Kenkyu, No. 512; Bukkyo no Shiso III, Ku no Ronri (Buddhist Thought III: The Logic of S'unyata), Kadokawashoten, D. Ueyana, Santaraksita no Kyogakuteki Tokushitsu...MAK ni okeru Kyoji Hoho nitsuite (On the Method of Teaching in Santaraksita's MAK), JIBS, viii, 2; Santaraksita no Nitai Setsu (Theory of the Twofold Truth of Santaraksita), JIBS, ix, 2; Yugagyo...Chukan Ha ni okeru Yuishiki Setsu nitsuite (On the Citta- Matra Theory of the Yogacara-Madhyamika School), JIBS, x, 2 J. Nagasawa, Kamalasila's Theory of the Yogacara, JIBS, x, 1 M. Ichigo, Chukanshogonronchu no Wayaku Kenkyu (i) (An Annotated Translation of the Madhyamakalamkara-vritti of Santaraksita (i)), Kyoto Sangyo University Essays,. Humanities, vol. 1 5) S. Yamaguchi, Bukkyogaku Bunshu 1 (A Collection of Treatises by S. Yamaguchi on Buddhism, vol. 1), Shunjyusha, 1972, pp

3 A Synopsis of the Madhyamakalamkara (M. Ichigo) (38) Madhyamaka-ratna-pradipa-nama-prakarana, the Buddhist schools are ranked and valued as necessary steps to be studied to attain the Madhyamika theory which Santaraksita regards as the ultimate stages). The results of study of the MAK will surely throw light on our understanding of the Madhyamika-Yogacarin synthetic school, Santaraksita's standpoint as against the controversy between the sakara- and nirakara- views of the Yogacara school, the relation between the thought of Santaraksita and Nagarjuna, Some Skt. originals and the like. of the MAK are to be found here and there and they can be identified chiefly with some verses of the Tattvasamgraha. Enumerated they are as follows (including incomplete verbative verses). MAK 1: cited in BCP p MAK 24: TS 1246, PV II 133 8: PV III 211c-d, 212a-b 25: : TS : 1251, PV II : : : : 1253, PV II : 1999, cited in BCP p : : 2000, cited in BCP p : : a-b: PSV I 4a-b infra. 19a-b: 2002a-b 49: Quoted in the end of TBH, 20: 2004 but its Skt. is lacuna. 21: a: PV II 200c 22: 2036 c-d: P V II 201 a-b 23: 2037 Contents7) Subject 18) I. Proof by logic (yukti) 2-62 (1) Examination of external objects (rupa-skandha-pariksa) 2-15 K. no. Opponent 6) Y. Ka jiyama, op, cit., Buddhist Thought III : The Logic of Sunyata, p ) Sectioning and titling of the sections are made by indications in the Panjika and the translator

4 (39) A Synopsis of the Madhyamakalamkara (M. Ichigo) A. Refutations of eternal things 2-9 a. The idea of eternity is inadmissible where a causal relation is admissible b. Ref ution of the non-produced which are 2 Kalavadin eternal (asamskrita-dharma) 3-7 Vaibhasika c. Objects to be examined are things with efficient opeation (arthakriyasakti) 8 d. Refutation of the Ego (pudgala) 9 Vatsiputriya B. Refutations of things in the category of space a. Refutation of the pervader (vyapaka) Ether (akasa) b. Refutation of the non-pervader (avyapaka) The gross (sthula) The atom (paramanu) 10a-b loc-d Vaisesika (2) Examination of conciousness (vi jnana-skandha-pariksa) 169>-60 A. Approval of self-consciousness (svasamvedana) Santaraksita's epistemological standpoint a. Refutation of the insentient nature of consciousness b. Refutation of the relation of the agent and Sarvastivadin Sautrantika 16 Nirakaravada object (karmakartribhava) of consciousness 17 Sakaravada c. The essence of knowledge is self-consciousness 18 d. Refutation of the theory that the essence of knowledge is determination e. The theory of the Sakaravada Mimamsaka Subhagupta 8) On KK. 1-15, see S. Yamaguchi, op. cit., An Introductory Decipherment of the MAK 9) On KK , see M. Ichigo, op. cit., f. Refutation of the Sakaravada from the Niraka

5 A Synopsis of the Madhyamakalamkara (M. Ichigo) (40) ravada B. Refutation of the view that knowledge is of plural essence a. Pointing out the contradiction that knowledge of singular essence turns out to be of plural essence by the influence of the image with 21 Sakaravada Sautrantika plural essence b. To solve its contradiction, Sautrantika's view that indeterminate knowledge and conceptual knowledge occur gradually 24 c. Against it, Santaraksita's view that they occur simultaneously d. Refutation of the example of a fire-brand circle (alata-cakra) e. The opponent's objection that their simultaneous occurrence results in knowledge of plural essence f. The atom can not be the object of perception 33 Dharmakirti C. Refutation of the views that knowledge is of singular essence a. The views of schools with the exception of Yogacarin Sautrantika 35 Sarnkhya Vaisesika 36 Jaina Mlmamsaka 37 Carvaka Sathkhya 40 Vedanta Sautrantika b. A conclusion to refute the theory that

6 (41) A Synopsis of, the Madhyamakalamkara (M. Ichigo) knowledge is of singular essence in conformity with the image 43 c. Views of Yogacara school i. The theory of 'the Yogacara school that our cognition,which is transformed by the ripening of vasana of one particular personality since the past which has no beginning, contains images with the essence of illusion 44 ii. The necessity of examination to determine whether images are real or false 45 iii. Refutation of the view of the sakaravada of the Yogacarin Sakaravada of the Yogacarin Pointing out the errors in case the images are real The same error can be pointed out in the theory of the sakaravada 48 Refutation of the atom is applied here 49 iv. Refutation of the view of the nirakaravada of the Yogacarin Nrrakaravada of the Yogacarin The theory of the nirakaravada that singular knowledge, just like agate, has the essence of plurality, is the same as that of the Jaina Imageless knowledge appears because of falsity 52 It is incorrect that the untrue image is cognized 53 Knowledge is necessarily endowed with the image of its object

7 A Synopsis of the Madhyamakalamkara (M. Ichigo) (42) Knowledge of which essence is not insentient is real 55 Even the secondary knowledge of self -conciousness does not percieve non-existence 56 There is no relation between knowledge and the untrue image 57 Knowledge without the image as cause does not produce the effect occasionally. Knowledge with the image as cause is dependent nature (paratantrasvabhava) 58 Imageless knowledge like a pure crystal does not perform perception 59 The image born from falsity is dependent nature (paratantrasvabhava) (3) Conclusion of proof by logic When singularity is not established, plurality is not established, either 61 There is no other category beyond singularity and plurality 62 II. Proof by testimony (agama) Subhagupta Abbreviations: BCP: Bodhicaryavatara of Santideva with the commentary Panjika of Prajnakaramati, Edited by P.L.Vaidya,Darbhanga 1960 PSV: Pramanasamuccayavritti of Dignaga; M. Hattori, Dignaga, On Perception, Harvard University 1968 PV: Pramanavarttika of acarya Dharmakirti with the commentary Vritti of acarya Manorathanandin, Edited by S. D. Shastri, Varanasi 1968 TBH: Tarkabhasa of Moksakaragupta; Y. Ka jiyama, An Introduction to Buddhist Philosophy, Memoirs of the fuculty of letters, Kyoto University 1966 TS: Tattvasamgraha of acarya Santaraksita with commentary, Panjika, of shrl KamalasIla, Edited by S. D. Shastri, Varanasi