English
_--In the Prajfiaparamita-siitras- this two-fold Siinyata is again explained under the following heads :— 1. Asanskrta-sinyata (this principle to be applied in ‘ease of-the noumenal world). ~""¥"~Sanskrta-Stinyata (to be applied in the case of the -phenonenal world). 3. Atyanta-sinyata (or absolute unrestrictedness in the case of both). We should remember that according to these Sitras, all existence in the Universe, either noumenal or phenomenal, is Sinyata; therefore, it is absolute Stinyata, Sometimes this three-fold Sanyaté is ‘explained more elaborately under eighteen heads! :— 1, Adhyatmasinyata or Internal Sitinyata, ie., internal existence is Siinyata. 2, Babirdhastnyata, or External Sinyata, ie, external existence is stinyata. | 3. Adhydtmabahirdhasinyata, or Both the Internal and External siinyata, é.c., both the internal and exter- nal existence are Sinyata. 4, Stnyatasinyats, ie., The knowledge on -the Siinyata is also simyata. , 5. Mahastinyaté, or Universal Stinyata&, 7.¢e., the Universal existence is Sinyata. 6. Paramarthasinyaté cr ‘Transcendental stinyata, i.e., transcendental wisdom on the Sanyata of every existence is Siinyata. 7. Sanskrtastinyata, or Phenomenal Sitinyata, 1.e., the existence. of the phenomenal world is sinyata. >In the Mana&prajiaparamita siitra, Jih Bundle, Vol. I, p. 7B, Chinese Tripitaka, HOW THE TERMS CAME INTO USE? 719 8. Asanskrtastinyata, or Noumenal Siinyata, i.e., the existence of the noumenal world is sinyata, 9. Atyantasinyata, or Absolute stinyata. | 10. Anavarigrasiinyata, or Limitless Siinyata, ¢.., sinyata having no beginning and no end, 11. Anavakarasiinyata, or Ceaseless stinyata. 12. Prakrtistinyata or Sabhava stinyata, In an elaborate way it is called ‘ Buddha-sabhava-Stinyata,’ 4.€., the nature of Buddha, existing inherently in men, is also Sinyata. 13. Sarvadharmasinyata, or All doctrinal sinyati, | z.e., ull doctrines of the Buddhas are Stinyata. | 14. Svalaksanasiinyataé, or Characteristic sinyata, i.é., 82 kinds of characteristics (Laksana) and 80 kinds of superior marks are sinyata. 15. Anupalambhasinyata, or Non-acquisitional Sinyata, i.e, it is difficult to-acquire result: so it is Siinyata. 16. Abhavasiinyata, or Non-existent Sinyata, i.e., there is no such truth as ‘ Anatma-adharma’ doctrine to cut off men’s delusion ; so it is siinyata. 17. Svabhaivasinyataé, or Existent sunyats, 4.0, ‘ Anétma-adharma’ doctrine can cut off men’s delusion so it is Sinyata. 18. Abhavasvabhavasinyata, or Non-existent and Existent siinyata.’ . Nagarjuna explained the idea of Stnyata of Prajiiapairamita-sitras under two heads; namely, 1 In the Mahéprajiapaiamita-satra, Jih Bundle, Vol. I, p. 7B, Chinese Tripitaka, Without elaborate explanation on these 18.kinds of Sanyata, it is difficult to give a clear idea of the subject ; but through fear of confusion and digressions that might arise, as being inconsistent with the muin subject-matter at our disposal, I leave thie point to be discussed elsewhere. We have in Chinese elaborate explanation on thie subject in Astidasd-ginyatd-Sdstra of Nagarjuna, Translated by Paramartha, A.D. 557-56 of the Chan dynasty A.D. 557-580. See Nanjio’s Catalogue, p. 262, No, 1L&7. 80 ORIGIN OF MAHAYANA BUDDHISM- ‘Sathvriti-satya’ and ‘ Paramartha-satya,’' that is to say, from-the Sarhvriti or conventional point of view, all things are existing provisionally. But from the Paramarthic or transcendental point of view, all things “are not existing, it is ‘“Atyanta-Sinyata’ or ‘absolute unrestrictedness.’ * ; I have thus far shown the close connection between the doctrines of Mahasanghikas and those of Mahayan from a ‘negative point of view.’ Let us see next, how far we are able to show the relation between doctrines of: the said two schools (Mahasaighikas and Mahayana) on the same subject from a ‘ Positive point of view ?’ According to Paramartha’s commentary on Nikaya- avalambana-sastra (Pu-chih-I-lum), the Lokottaravada the third branch of the original Mahisanghikas held :— “Worldly existence (laukika dharma) sprang from an overturned or opposite idea (viparit&é madam). This produces suffering (klesa), this again produces conforma- tion® (satnskara) and this again produces the effect (karya). And all productions from the overturned idea are false. Therefore, they are all untruths. But the super-world existence (uttara-laukika dharma) is the ouly ‘reality.’ 4 . This statement suggests clearly that this school explained all cosmic existenée from two points of view 8 These two- divisions of Nagérjuna are very important, in order te expross the idea of Prajfidpiramité-stitras. So he said in the Madhyamika-sdstra :— Fae aqua geri wheuan | Madefaad 4 aaj a qed: 0" * fhe teaching of Buddha is based on the two-fold truths; the conventional and the transcendental.” {The Maédhyamika-Sistra, Chap. 24, Karika 8). 2 Exactly the same sense is met with many times in the Prajidpdramita-distra ; Wang Bundle, Vol f, p. 12B; Vol. II, p. 98B ; Vol. Ill, p. 37. e '% In Buddhist philosophy, it is. capable of meaning impressions, ideas, notions, conceptions, effect of work, merit of action, etc. Mrs. Rhys Davids translates it as “ action of the mind.” somewhere cle. * Lhave quoted this from Sau-ron-geu-gi, Vol. I, p. 52 (iu Qhinese), HOW ‘THE TERMS CAME INTO USE2: si in. twa! distinct’ terms: ‘one is * worldly* (lavkika) and another is ‘super-world’ (uttara:laukika)., The. former ig exactly the ‘same as. ‘ Sarhvrti-satya’ and the latter ‘Paramartha-satya’ used by Nagarjuna, ‘as explanatory. terms of-cosmic existence. From the former point of yiew the Lokottaravadins of the Mahasanghika schaol denied all existence’as falsé or merely provisional; but from the latter point: of view, they affirmed ontologically all noumenal existence as real. The latter point of view clearly indicates that the Maha- sanghika schools,'as a whole, held nearly the same idea’ contained in the Prajiidparamita and ‘other Mahayana stitras, vic, Dharma-svabhava-nityam ’! (i.e., the original condition of existence is permanent). This. is the positive side, .of ‘ Sarva-sinyata* of Prajfidpiramité and: other Mahayanig stitras. ' -Noy,. our next question is how possibly could the. Lokottaravadins of the ‘Mahasanghika school bring ‘ont. this positive aspect of their view.on, noumenal existenc;. - In-answer to this, J dare say.at once that. the. dectrine of ‘ Vimala-vitta-svabhava’ of , original.- Mahasangbika: school was its source,,; The original Mahasanghikas -held, that the original:nature of the human -mind is naturally. puye. Sqit is that Vasumitra said ja his . Nikayabheda-: dharmamatj-chakra- éastra {or T-pu-tsun-lun-lun)}.;— “The nature .of. ‘mind (of. heings), originally._.is -pure,fr but it has been encumbered: by suffering which did -not exigt. originally; therefore, the mind became impure, nee At. first ‘sight, -the. above statement seems to indicate of, 1 The two main, Mahasahghika schools similarly bring out almost exactly both. siden of the doctrine when explaining cosmic existence. The Ekavyavahdrike school expresses the negative sense of ‘ Sarva. -Sinyaté, * while the eee school’ harps on the positive aspect contained in ‘ Dharma-svabhgva-nityam- * The ‘pure mind’ and ‘suffering’ of this doctrine, may be favourable compared with ‘ Purga’ ‘ Prakriti’ of Sahkhya philosophy. * Toyo daigaku Edition of Tokyo, p. 91. il . 82 --ORIGIN OF MAHAYANA BUDDHISM eternal. and endless purity’ of the original mind of individual beings only." But a deep consideration would reveal that it is applicable not only in the case of _an individual mind, but also the same holds true in the ease of the universal mind (noumenal existence), ‘The Lokottaravadins of the Mahasanghika school well under- - stood the inner idea of ‘ Vimala-citta-svabhava,’ and through it they sought to establish the idea of reality of -* Uttara-laukika-dharma’ or ‘ Dharma-svabhava-nityam.' In other words, from the Paramarthie point of view, they held that all existence in the universe is a reality without beginning, without end. _ Let us, next, draw our attention to Mahayana doctrines. In the Prajiiaparamita-stitras we find, on the one hand, the idea of ‘Sarva-siinyaté’ as the negative explanation on the cosmic existence, while, on he. uther hand, we find there also the idea of ‘ Dharma-svabhava-nityath’ which is a positive explanation on cosmic existence. Therefore, Prajiaparamita-sitras stated thus :— “Every existence (sarva-dharma) is all Sinyata. Therefore, there is nothing to recognize (asarhjiia), nothing to entreat (apranihitam), nothing to produce (aunpada), nothing to decay ‘(aniroda). Therefore, all existence is ° originally calm (svabhava-nirvana). Whether the Buddha come to this world or not, such a character of all existences (Dharma-laksana) is permanent.” ! ‘The sense of ‘Svabhava-nirvana’ some times has been put in the Prajiaparamita-sitras as * Dharma tathata’? or ‘The real characteristic’ of existence,’ which has been termed by us‘as the positive side of the explana- tion. Be it noted, here, that the same has been fully brought out in the Upayakausalya-parivarta chapter of Suddharmapundartka-siitra which is rightly regarded as 4 Chinese tranalation of Mahdprajiaparamité-sftra ; Hoang Bundle, X, p. 600, HOW‘THE TERMS CAME INTO USE? 83. the record of a complete exposition of Buddha’s Introspec- tional perception. There it is said :— fate qe feagrrgeal warafrenia ataawy wifefa wafaaradt @ frerfernt afar Taree” * “ Knowing this, the Buddhas, the highest of. men, shall reveal this single vehiclé. They shall reveal the stability of the Dharma (existence), its being subjected to fixed rules, its unshakable perpetuity in the world.