Mūlamadhyamakakārikā
A Commentary on Chapter One :

Pragmatic Value of Impermanent  Conditions

by Satiman

Mūlamadhyamakakārikā (MMK) is ‘Root Verses of the Philosophyof the  Middle Way’ composed by Nāgārjuna (2nd/3rd century C.E). Nāgārjuna was  one of the most important Indian Buddhist Philosophers and a celebrated exponent of Mahāyāna tradition. He was also a brilliantly astute debater who was expert atutilizing the methodology of Reductio ad Absurdum to expose logical paradoxes in the views of the substantialists or meta-physicians who had sullied the authentic teaching of Śākyamuni Buddha with their heretical views. This article is a commentary on the chapter two of MMK on ‘Examination of Conditions’.

Introduction

Mūlamadhyamakakārikā (MMK) is not to be read   with the misconception that it is a promotion of Mahāyāna Buddhism in general and the Discourses of Perfection of Wisdom (Prajñāpāramitā-sutras) in particular. MMK is actually Nāgārjuna’s exquisite critique of the heretical views of the early schools of Buddhist thought, such as Sarvāstivāda, Sautrāntika, Pudgalavāda schools  and so on. The enterprise of MMK is not to defeat the views of the metaphysicians or substantialists but to search for a Truth and to apologize the authentic Word of Śākyamuni Buddha. MMK is, in fact, a grand commentary on the Kaccāyangotta-sutta (S.N). Therefore, it is beneficial and will prove to be delighting and rejoicing to both Theravādins and Mahāyānists. It is, in actuality, a literature of Buddhist view of Self-awakening in which the esoteric knowledge of self-enlightenment and soteriology is profoundly expounded. It is hoped that the unnecessary distinction between Theravāda and Mahāyāna is eliminated after the readers have grasped the intended message of non-ontological commitment or insubstantiality. This is the second article pertaining to the wisdom and enterprise of MMK appearing as a MMK series in the Deer Park for the benefits of the many.

Deriving Benefits

Instead of focusing our attention on the Nāgārjuna’s critique of heretical views of Sarvāstivada, Pudgalavāda, Sautrāntika schools and  others for purely academic pursuit, the writer feels that it would be more pragmatic, beneficial or fruitful if the true fundamental doctrine apologized fervently and enthusiastically by Nāgārjuna is capitalized upon and utilized wisely and constructively to rectify human  shortcomings  or weaknesses, enhance self-improvement and elevate human development. This is what Śākyamuni Buddha expects us to cultivate the Dharma  for our self-benefits and benefits of others. Nevertheless, Nāgārjuna ought   to  be  credited  and  extolled  for  composing  his  celebrated  treatise   ‘Mūlamadhyamakakārikā’ (MMK) which has benefited countless number of Mahāyānists in the past as well as in the present hitherto.

The Tathāgata preached that we, in coursing the Noble Eight Fold Path or the Six Perfections, ought to learn, reflect and cultivate to elevate human development in terms of evolution and involution. Evolution is the outward exoteric journey to perfect one’s morality by safeguarding the Five Precepts and Ten Courses of Wholesome Actions by the lay Buddhists and the Vinaya Rules by the monks and nuns. Involution is the inward or esoteric  journey in developing concentration and wisdom to redeem oneself . Pure academic or scholastic Buddhist works do not improve human attitudes and elevate their altitudes in life ! We ought to learn, develop and establish ourselves through the three-fold training of morality, concentration and wisdom.  Having done so, we help others learn, develop and establish themselves. Let the light of wisdom or the treasure of mankind incessantly be transmitted from generation to generation. It  is motivated by this noble spirit that the chapter one on ’Examination of Conditions’ of Nāgārjuna’s Mūlamadhyamakakārikā (MMK) is examined  by the writer  for the practical benefits of the general readers in general and the Buddhists in particular. An elementary knowledge of conventional truth is required to understand MMK which is an exposition of or exegesis on the ultimate truth of Reality.

Theories of Causation

The key statement presented by Nāgārjuna’s MMK in chapter two is reproduced 
as follows :

No existents whatsoever are evident anywhere that are arisen from themselves, from another, from both or from a non-cause.
(MMK.1.1)

‘Arisen from themselves’ refers to ‘Self or Internal Causation’; ‘From another’ is  ‘Other’s or External Causation ; ‘From Both’ is the combination of the former and latter; ‘From a Non-cause’ is the rejection of both. The worldlings naturally concur with  these four Theories of  Causation as the worldlings are, by definition, are those who are ontologically committed to all substantial existents. In short, they are substantialists. Śākyamuni Buddha’s unsurpassed supreme enlightenment reveals that all substantialists are erroneous because the ultimate truth of Reality is not discerned or intuitively apprehended. Nāgārjuna’s expositions of Buddha-dharma were not delivered to awaken only the Sarvāstivādins, Pudgalavādins, the Sautrāntikas and others in ancient India   but also are orientated towards awakening us who are still worldlings. The view of substantiality or ontological Commitment does not penetrate the illusions of the multiplicity of the empirical world or the myriad things in the cosmos. The worldlings are deluded by the apparent appearances of signs, marks or characteristics due to the darkness of ignorance. As the true nature of all phenomena is  signless, markless or characteristicless which is insubstantial or empty of self-nature or own nature, Śākyamuni Buddha naturally rejects the Four Theories of Causation constructed by the metaphysicians or substantialists. The Buddha’s  fundamental doctrine of Dependent Co-arising opposes these substantial or metaphysical theories. In the Brahmajāla-sutta of the Dīgha Nikāya of the Theravada tradition, Śākyamuni Buddha refuted 62 erroneous views which are related either directly or indirectly to substantial or metaphysical views.  

 Causations

The Theory of internal Causation states that a single cause produces a single effect. An old phenomenon (event, thing, incident, idea, outcome, occurrence   and so on ) causally produces a new phenomenon. The agent of causation is a permanent substance, such as self, soul or intrinsic or own nature. Internal causation implies that the cause intrinsically contains the effect and the effect is originally embodied in the cause. Since it is claimed by the substantialists that self, soul or self-nature or intrinsic nature is impermanent and immutable, how can it produce a change? Immutability connotes unchangeability. This is a logical paradox exposed by Nāgārjuna ‘s expedient device or skillful means of reduction ad absurdum. Dependent Co-arising opposes that a single cause produces a single effect. What is advocated by Dependent Co-arising is that a cluster or multiple of causes produces a cluster or multiple of effects. In fact, in the ultimate sense, all effects become causes which are conglomerated into a totality of the infinite cosmos which is borderless. The causes and effects are    not static but dynamic. They are all in constant flux though the naked eyes may   not perceive them. The physical scientists in the field of Quantum Mechanics  have verified that the atoms and moles are constant motions. They have also ascertained that there are motions involving sub-atomic particles. This verifies the Buddhist doctrine of Impermanence and Insubstantiality or Emptiness.

Likewise, if self-nature of internal causation is denied, the other nature of external causation is correspondingly denied. The agent of external causation is either an external all-Mighty agent called God, Fate or Nature. To believe that God is an all-Mighty force which can author the fate of any individual is a mere speculation. It is often exerted by the theists that God can save only those who save themselves. If one does not help oneself, God will not help him or her. This implicates that human freewill or effort in determining human destiny or achievement takes priority of God. An indolent individual cannot succeed even though God exists. If God helps the indolent to succeed, it is tantamount to the promotion of injustice. How could the all-Loving God promote injustice? If one has embarked upon an esoteric or inward journey to know Buddha or God , one will  ascertain that God is not actually a supernormal being or transcendental  personality but God actually is an ineffable ultimate truth of the Absolute,  the discernment of which makes one  in communion with God. To perceive God is to intuitively apprehend the ultimate Truth of Reality in which illusions of multiplicity of the empirical world or the contigent myriad beings of the entire cosmos are penetrated into. Fate and nature are common conventions but they are abstruse to many. In Buddhist perspective, whoever perceives the ultimate truth of Reality perceives the Buddha.   

If the internal causation is a logical paradox, it follows that external causation is illogically absurd too. Therefore, the third Theory of both Internal and External Causations are not acknowledged or admitted   for a similar reason. The fourth Theory of Neither Internal nor External Causations implies that a phenomenon arises accidentally or spontaneously. In short, the phenomenon is uncaused or causeless. Non-causation is not compatible with Dependent Co-arising which exerts that all phenomena are conditioned or conglomerated from causes and conditions which are dynamic and not static.

Application of Dependent Co-arising

Nāgārjuna epitomized four fundamental conditions naturally incorporated in the operation of the natural law of Dependent Co-arising. These four fundamental conditions are enumerated  a follows :

1. Primary condition
2. Objectively supporting condition
3. Immediately contiguous condition
4. Dominant condition

In the Abhidhamma of the Theravāda tradition, these four fundamental conditions can be further categorized into 24 conditional relations. The Law of Dependent Co-arising is universally applied in both the mundane and supramundane dimensions of human life.

Mundane case

Let’s examine a mundane case in which conditionality operates in an automobile industry. In the automobile manufacturing concern, the primary condition may be the automobile engineering designs department that designs the prototype; the objectively supporting condition may be the sufficient market demand for the cars manufactured resulting in a comfortable profit margin annually; the immediately contigent condition may be the sound financial resource with a  support from a local bank and a trading company. The dominant condition may be the team of  professional investors who furnish  the initial outlay of sufficient capital and  are profoundly experienced corporate players in the automobile industry. The entire automobile industry is conditioned by various conditions to function, produce and market. Conditionality connotes Dependent Co-arising.

In a lighter illustration, if a genetic factor is a permanent substance  which can not be modified  by modern genetic engineering, then low human capacity due to innate or intrinsic nature of low I.Q becomes immutable and one is then born and doomed to be a failure even at the point of commencement. Latest genetic engineering has verified that the heretary genes of organisms can be modified or altered. Genetic engineering has been successfully applied in agriculture to modify or alter the genetic factors of crops to increase quality and productivity. Genes once believed to be immutable are no more immutable in the wisdom eyes of the genetic engineers. Things change when conditions change. This vision is compatible with notion of Impermanence, Insubstantiality or Emptiness and Dependent Co-arising. Nāgārjuna apologized the authentic Word of the Buddha when he asserts 'A thing that is not dependently arisen is not evident '  (MMK.24.19).

But human experiences reveal that excellent education and training, which are called conditions in Buddhist perspective, can rectify human weaknesses and can enhance one’s capacity or performance. It is by the proficient management of the qualities of contigent conditions that determine the success of the human endeavour or enterprise . When the contigent conditions are controllable, the degree of success or achievement is correspondingly controllable. Human experiences of tragedies or failures unveil the truth that if contigent conditions are uncontrollable or defective, a system or enterprise is obstructed with the disease of  inefficiency and ineffectiveness which eventuate low productivity, poor service or even sheer failure. Śākyamuni unveils the ultimate truth that success or failure and attainment and non-attainment are conditioned. If controllable contigent conditions are controllable, the Total Quality (TQ) manager functions as a production or service controller to management the conditions.  In Buddhist perspective, a TQ manager is appropriately designated as conditions Manager. He  can alter, modify, improve or upgrade them. The modern total quality management (TQM) is established upon the insubstantilaity or emptiness and the natural law of Dependent Co-arising. This is exactly what the modern great Buddhist master, Hsin Yun, the celebrated founder of Fu Guang San of Taiwan, means when he promulgates and reiterates thus:

Utilize the supramundane wisdom to perform the mundane activities.

In other words, the supramundane wisdom is the Supramundane Right View of the first item of the Noble Eight Fold Path. The Supramundane Right View regulates the Right Thought, the second item of the Noble Eight Fold Path. When Right Thought is on the track, the remaining journey, mundane or  supramundane is secure and will be fruitful.

Right View of the Noble Eight Fold Path is utilized to enhance the mundane right view adopted in conventional activities of daily lives. One ought to recognize the illusions of conventions so as to annihilate the inner illusive egoism or selfishness while the pragmatic value or practical utility of conventions are not denied. The Mahāyāna masters admonishes us to utilize signless wisdom to live in the world of signs, marks or characteristics which are illusory and unreal. But the illusory appearances of the conventional world or multiplicity are not to be rejected.  Śākyamuni Buddha admonishes that we should  utilize the conventions without
any ontological commitment or any substantial or metaphysical view. Dhamma
is to be lived but not for mere scholastic exercise. All exoteric and esoteric religions are meant to be lived as an ethical way of life of harmony based on the ultimate truth of Reality which is ineffable. Wisdom is developed to construct social harmony for the wellbeing of family, society and country. The ultimate truth is neither existence nor non-existence. Buddha or God is neither existence nor non-existence. But knowing this ineffable truth perfects human character and produces first class human capital when the illusions of the world are perceived  intuitively.  

Conclusion

A phenomenon, which may be  an event, incident, occurrence, happening, outcome, possibility, idea, success or failure, can be conditioned to come into being if and only if  there exists no permanent, immutable substance or own nature. The possibility of change  occurs only when a phenomenon is empty of permanent, immutable essence. Self-nature, which is permanent and immutable, is not compatible with the dynamic causes and conditions which characterize Dependent Co-arising. On the basis of the permanence and immutability of self-nature, change or causation is not possible. Self-nature and causation, which implies change, are incompatible. They are mutually exclusive. This is logical paradox exposed by Nāgārjuna’s reduction ad absurdum.

If human dispositions (saṅkhāra-s) are wholesomely conditioned with the support of wholesome conditions, the karmas are wholesome. Wholesome karmas produces wholesome fruits. These are known as the mundane successes or attainments. If the dispositions are appeased or unconditioned  instead of being conditioned, both mundane and supramundane successes or attainments are realized. The former conditioned actions are motivated by egoism or selfishness. The latter unconditioned actions are  driven by egolessness or selflessness. They are actions  known as the actions of non-actions motivated by will of willessness. The actions of non-actions are karmaless or cankerless activities. They are the actions of a perfect man.  The original enterprise  of MMK, which concurs with the mission of Śākyamuni, is to produce Man of excellence. This is the genuine meaning of ending of suffering intended by all Tathāgatas. Impermanence and Insubstantiality or Emptiness of conditions furnish not only the challenge and the opportunity for us to improve our mundane lives or destinies  but also ensure blissful living even on Earth. Success in the present life leads to success in the next life.

References and Recommended Readings:

1. Kalupahana David.J., Mūlamadhyamakākarikā of Nāgārjuna. Dehli : Motilal Banarsidass Publishers Private Limited, 2004.
2. Shun, Yin, A Discourse on Mūlamadhyamakakārikā. Chinese version. Taiwan : Right Hearing Publication Society, 1992.
3. Winters, Jonah, Thinking in Buddhism: Nāgārjuna’s Middle Way. http://www.geocities.cm/gileht/thesis/nag0.5htm., accessed 6.8.02.
4. K.Inada, Kenneth, Nāgārjuna: A Translation of his Mūlamadhyamakakārikā  with an Introductory Essay. Dehli: Sri Satguru Publications, 1993.