Pratyaya Pariksa-Examinations of Conditions

1. Pratyaya Pariksa-Examinations of Conditions Arya Nagarjuna’s Mulamadhyamaka Karika 5

2. Pratyaya Pariksa – Examination of conditions • 1.Na svato napi parato • Nadvabyam napyahetutah • Uppanna jatu vidyante • bhavah kvacana kecana • (No existents whatsoever are evident anywhere that are arisen from themselves, • from another, from both, from a non-cause)

3. Pratyaya Pariksa- Examination of conditions • Bhavah- existence does not arise from • Itself, not from others, not from both (itself and others), neither from itself and no from others) whatsoever, anywhere. • In this verse refers to four different theories of causation or arising 1. Self causation 2. external causation 3. both • Self and external causation 4. arising out • Of a non-cause.

4. Pratyaya Pariksa – Examination of conditions • By this theory, Sankhya theory of self-causation, Yoga theory of external- causa- • Tion, Jaina theory of self causation, theory of external causation both and the theory of materialists no-cause and condition theories are rejected. • In this chapter there are two major points are examined by Arya Nagarjuna. Out of

5. Pratyaya Pariksa – Examination of Conditions • Those two (1Stanza) the First one is the 04 theories presented by various religious and philosophical groups on any existence (Bhava). • (2Stanza) the Second one is in Buddhist thought there are 04 conditions. Hetu (Cause), Alambana (Objective support), Anantara (immediate) and Adhipati (dominent)

6. Pratyaya Pariksa – Examination of Conditions. 2.Catvarah pratyaya hetus • Calambanam anantaram • Tathaivadhipateyam ca • Pratyayo nasti pancamah. • (There are only four conditions, namely, • 1.Primary Condition (cause or reason), • 2. Objectively supporting Condition

7. Pratyaya Pariksa –Examination of Conditions • 3. Immediately contiguous condition and • 4. Dominant condition. A fifth condition does not exist.). • In this chapter first four propositions such as Svatah, Paratah, Ubhayatah,Ahetutah • are the four points, which are presented by various Indian thinkers with regard to the origination of anything during the time of the Buddha in Ancient India.

8. Pratyaya Pariksa- Examination of Conditions • In the Acelakassapa Sutta of Nidana • Samyutta of S. the Paribrajaka called Acelakassapa inquiring the origins of • Suffering from the Buddha the following • Four points put forwarded. • 1.sayamkatam dukkham (Is suffering made by oneself?). • 2. Paramkatam dukkham (Is Suffering

9. Pratyaya Pariksa- Examination of condition • Made by others? • 3. Sayam katam param katam ca dukkham –(Is suffering made by oneself • And others?) • 4. Asayamkaram aparamkaram adhiccasamuppannam dukkham (Is • Suffering not made by oneself and others, • But originated automatically?).

10. Pratyaya Pariksa- Examination of Conditions • The Buddha rejected all these Four Points and explained the origins of suffering on the basis of Pratityasamutpada (Dependent Origination). • According to the Sutta (1)the Buddha rejected the 1st point because of it was based on Soul (Eternalism). • (2) Point was based on Nihilism.

11. Pratyaya Pariksa – EXAMINATION OF Conditions. • (3). Third points is mixed up with two wrong views. • (4) Fourth one rejects the fundamental principle of Buddhism. That is the theory of • Cause and effect. Therefore naturally these views are rejected according to Buddhism. • In the first Stanza of Pratyaya Pariksa the

12. Pratyaya Pariksa – Examination of Conditions • Four points rejected by Nagarjuna were the same points rejected by the Buddha in the Acelakassapa Sutta. The Bddha rejected them because of those views were based on Atma view (view of Soul). Nagarjuna also rejects them explaining basis of the nature (Svabhava) Means the Concept of Atman and its non-Reality.

13. Pratyaya Pariksa – Examination of Conditions • The four kinds of points forwarded by the Nagarjuna in the second stanza are the points accepted by Sarvastivadins. Those four points are four conditions (Pratyaya), • Which were not a creation of Sarvastivadi • But something mentioned in the Early Sutras as well as which is mentioned in the Abhidhamma. Theravadins accepted

14. Pratyaya Pariksa – Examination of Conditions. • 24 conditions (Patthana). But Sarvastivadins accepted only four conditions. Not only in this chapter but also in most of the other chapters of Madhyamaka karika Nagarjuna critizises Sarvastivada point of views. Sarvastivadi point of view is primarily with regard to the Self-nature (Svabhava)

15. Pratyaya Pariksa – Examination of Conditions. • Based on belief of things (Dharma) belong to the three-time factor (Kalatraya). According to that acceptance the Hetu (Cause) which is a primary concept in Buddhism and related concepts which are accepted as the things (Dharma) belong to the self nature (Svabhava). But according to Kalupahana, though Nagarjuna rejects the

16. Pratyaya Pariksa – Examination of Conditions • Dharma theory of Sarvastivadins, they never condemned the Pratityasamutpada teachings. ( Kalupahana, Nagarjuna, the Philosophy of Middle way, Reprinted, Motilal Banarsidas, Delhi,1991). • The Nagarjuna’s primary task was to reject • The concept of self-nature (Svabhava)

17. Pratyaya Pariksa – Examination of Conditions • Which is based on Atmavada. His reasons Was the Self-nature of (svabhava) Bhava does not appear on conditions of those things. 3. Na hi svabhavo bhavanam Pratyayadisu vidyate Avidyamane svabhave para bhavo na vidyate.

18. Pratyaya Pariksa – Examination of conditions • (The self-nature of existence is nor evident • In the conditions etc., In the absence of • Self nature (Svabhava), other nature (Parabhava) too is not evident) • Here Bhava means the existence (Dharma) which are originated in relation to all beings and Persons (Dharma).

19. Pratyaya Pariksa – Examination of Conditions • If Bhavas originate from pratyayas the self • Characteristics (svalaksana) belong to those bhavas must have come from those causes (Pratyayas) (Hetu). Therefore • If any bhava has any characteristic that could be evident in those causes of that thing. If those things could not be visible • In those Bhavas, then how one can talk

20. Pratyaya Pariksa – Examination of Conditions • About Parabhava,(other- nature) which are not evident. Here Para means ‘’other’’ exists in relation to Sva means “self” ( that is relativity). (Sva – Para are relative matters) This 3rd stanza is very important to understand the thought of Arya Nagarjuna and the logical system of Arya Nagarjuna . He always rejects one

21. Pratyaya pariksa – Examination of Conditions • One matter of two relative matters and through one rejection he let the other matter’s rejection automatically. When we investigate logically the rejection of one matter of two relative matters, naturally let the other matter’s rejection also. By that • Way there is no doubt about the validity of this rejection of one matter leads to the rejection of other matter.

22. Pratyaya Pariksa – Examination of Condition 4.Kriya na pratyayavati • Napratyayavati kriya • Pratyaya nakriyavantah • Kriyavantas ca santy uta • Activity is not constituted of conditions, no • Activity Is non-constituted of conditions. • Conditions are neither constituted nor non-

23. Pratyaya Pariksa – Examination of Conditions • Non-constituted of activity. • 04 th stanza critically evaluated the relationship of condition (pratyaya) and the activity (Kriya). • “Kriya” according to Arya Nagarjuna any results generating cause (Hetu) means • A power of potentiality (Sakti) in something to produce the effect (artha). (Generating power).

24. Pratyaya Pariksa – Examination of Condition • Nagarjuna was not unaware of such an explanation of activity, for in the Buddhist context Kriya is generally identified with arthakriya (Karithra). Sarvastiadi term for • Arthakriya is Karithra.

25. Pratyaya Pariksa – Examination of Condition • This 04th stanza seems at a glance a statement of Arya Nagarjuna with a combination of two statement of contradictory nature. But we have to understand it in two different ways of meanings. According to one meaning Action is not constituted by the condition. According to the other meaning this action • is not devoid of condition. This with regard

26. Pratyaya Pariksa – Examination of Conditions. • Action only. But with regard to condition also the same means condition also is an embodiment of action and action is not devoid of condition. • In here Arya Nagarjuna rejects the two concepts Kriya and Pratyaya as to one • meaning and accepts it in another meaning.

27. Pratyaya Pariksa – Examination of Codition • 5. Utpadyate pratityeman • Iti’me pratyayah kila • Yavan notpadyata ime • Tavan napratyah katham • These are conditions, because depending • upon them these (others) arise. So long • as these (others) do not arise, why are

28. Pratyaya Pariksa – Examination of Conditions. • They not conditions? • By this stanza Nagarjuna investigates the definition of Pratyaya and says: “Depending on these conditions they are • arise”. Therefore condition has the characteristic of generation. But whichever • Will be the condition of something, that could be the effect of something. According to occasions not only the act of

29. Pratyaya Pariksa – Examination of conditions • Generation (utpadana) but also other actions possible. According to that meaning Nagarjuna questions, when conditions do not engage in the action of generation at that time are we not identify them as non-conditions (apratyaya)?. In • Another words, according to realistic • Interpretation, for a condition apart from

30. Pratyaya Pariksa – Examination of condition • Generation there is not possible other action. But if it does other action or does not do its own action, then it will be a different thing. By this reasoning Nagarjuna rejects realistic interpretation based on self-view (Atmavada) means the view of self-nature (svabhava vada).

31. Pratyaya Pariksa – Examination of conditions • The difficulty faced by dividing artha means effect into Sat (Existent) or Asat (non-existent) explained in the 6th Stanza. • 6.Naivasato naiva satah • Pratyorthasya yujyate • Asatah pratyayah kasya • Satasca pratyayena kim

32. Pratyaya Pariksa – Examination of Condition • A condition is not appropriate on a foundation (vastu) truly existent (sat) or not existent (asat).Of what non-existent (effect) is a condition? Of what use is a condition of the existent (effect)? • This logical difficulty arises when exist is • Taken as existent and non-exist is taken as non-existents.

33. Pratyaya Pariksa – Examination of conditions • When things exist as existent (satbhava) then it exists without the help of others. Non-existence (asatbhava) means there is • Not existent at all. In these two occasions • conditioning means completely useless. • Existent thing exist without the support of conditions or any external cause and non- • Existent thing do not exist at all.

34. Pratyaya Pariksa – Examination of conditions • No conditions are necessary for any of those two. For the first one no conditions are necessary. The second one do not exist for conditions. Here explained the useless nature of conditions in the acceptance of soul theory.

35. Pratyaya Pariksa – Examination of condition • 7. Na san nasan na sad asan • Dharmo nirvartate yada • Katham nirvartako hetuh • Evam sati hi yujyate • Since (yada) a thing (dharmo) that is existent (sat) or non-existent (asat) or both (sadasat) is not produced ( na nirartate).

36. Pratyaya Pariksa – Examination of condition • In this manner how there would be a producing cause? • (Existent, non-existent and both existent and non-existent thing cannot produce. In that situation can there be a producing cause?) • Now begins the criticism of Alambana pratyaya ( condition of objective support).

37. Pratyaya Pariksa - • 8. Analambana evayam • Sandharma upadisyate • Athanalambane dharme • Kuta alambanam punah. • A thing that exists ( San dharma) is indicated as being without objective support. When a thing is without objective support (atha analambane dharme),

38. Pratyaya Pariksa – Examination of Conditions • For what purpose is an objective support? • (punah alambanam kutah). • Meaning of 7-8 stanzas: • If anything is existent that thing is not necessary to produce again. If anything is non-existent (Asat) then there is nothing • To produce. Anything cannot be at once • Existent and non-existent. Because

39. Pratyaya Pariksa – Examination of Condition • They are against each other. According to that there is nothing to produce, therefore, the cause of production is not necessary. If there is a thing which is sat then for the • Existent thing there is no need a support. The reasons which has been put forwarded with regard to Asat and Sat+asat thing is similar to above mentioned. Therefore

40. Pratyaya Pariksa – Examination 0 • The condition of objective support (Alambana pratyaya) is also not necessary. • 9. Anutpannesu dharmesu • nirodho nopapadyate • Nanantaram atho yuktam • Niruddhe pratyayas ca kah

41. Pratyaya Pariksa – Examination of conditions • When things are not arisen (from conditions), cessation is not appropriate. • When (a thing has) ceased ( niruddhe), what is (it serve as) a condition? (kah pratyayah). Therefore, an immediate condition is not proper. (atah na anantaram).

42. Pratyaya Pariksa – Examination of conditions • Anantara pratyaya shows whith the Cause’s non-existent (abhava) then • Immediately after that result will originate. • Nagarjuna is reasoning if the result is not • Existent and accepting the non-existent of • Causes the results will be causeless. This shows the concepts of cause and effects • As the

43. Pratyaya Pariksa – Examination of condition • This explains the invalidity of acceptance the concepts of cause and effect as they • Are devoid of their intrinsic nature. • 10. Bhavanam nisvabhavanam • Na satta vidyate yatah • Satidam asmim bhavati • Tyetam naivopapadyate

44. Pratyaya Pariksa – Examination of condition • Since the existents are devoid of self-nature, their existence are not evident. • (If this is the case) “When that exists, this • Comes to be” (asmin sati idam bhavati) • Will not be appropriate.

45. Pratyaya Pariksa – Examination of Condition • 11. Na ca vyastasamastesu • Pratyayesvasti tat phalam • Pratyayebhyah katham tacca • Bhavenna pratyayesu yat • The effect does not exist in the conditions that are separated or combined. Therefore, how can that which is not found

46. Pratyaya pariksa – Examination of conditions • In the conditions come to be from the conditions? • Stanza No.10 Nagarjuna rejects the self nature view (sva-bhavavadi) of condition (pratyaya). Then in the 11th stanza Nagarjuna pada criticizes self-nature concept in the effect.

47. Pratyaya Pariksa – Examination of condition • First of all explains any effect is not the outcome of any seperate pratyaya or combined of all pratyayas. Example: A lot • of causes of Mango plant such as Mango nut, soil, water, Sunshine etc, among the causes of mango plant, cannot see in each cause or in the bunch of causes.

48. Pratyaya Pariksa – Examination of condition • Then Nagarjuna questions how a new effect has come out which was not in the causes? • Then Nagarjuna’s next question is that if • Any effect has come out from which was not in the causes, why not from any causes the same effect will not originate? • That has explained in the12th stanza.

49. Pratyaya Pariksa – Examination of condition • 12. Athasad api tat te bhyah • Pratyayebhyah pravartate • Apratyayebhyo’pi kasman • Nabhipravartate phalam • If the non-existent (Asat) is produced from those conditions, why not proceed an effect from non condition.

50. Pratyaya Pariksa – Examination of condition • If that effect, being non-existent (in the conditions) were to proceed from the conditions, why does it not proceed from non-conditions? • In this stanza shows that there is a clear distinction between cause and effect and the concept of cause is empty of its essence.