Mūlamadhyamakakārikā (MMK): An Overview of MMK from Perspective of Dependent Co-arising

by Wong Weng Hon

Introduction

Nāgārjuna defines Dependent Co-arising by equating it with Eight Negations as:

Neither Ceasing nor Arising
Neither Annihilationism nor Eternalism
Neither Identity nor Difference
Neither Appearance nor Disappearance

These Eight Negations express the Middle View (Madhyamā-dṛṣṭi) of Dependent Co-arising expounded by Śākyamuni Buddha. Hence, they concur with the authentic Word of the Tathāgata. The eight characteristics of ceasing, arising, annihilationism, eternalism, Identity, Difference, Appearance and Disappearance are all substantial or metaphysical views put forwards by the metaphysicians or substantialists. These eight characteristics, which mirror eternal absolute existence and nihilistic absolute non-existence, are view of substantiality or non-emptiness of an underlying permanent substance, such as self (attā), soul (ātman), own nature or intrinsic nature (svabhāva). All these eight conventional characteristics, perceived by the deluded ordinary worldlings due to the darkness of ignorance (avidyā), are negated by Nāgārjuna to reflect the ultimate truth (paramārtha satya) of the Middle Path (madhyamā pratipat) of Dependent Co-arising (pratītyasamutpāda). The eight conventional characteristics arise in the minds of the worldings because they are ontologically committed to all phenomena since time immemorial. Ontological commitment is the substantial view that every linguistic term corresponds with a real existent.

Their view of ontological commitment or substantial view of all existents is further reinforced or invigorated by their upbringing, nurture, education and training. Ontological commitment conflicts with Dependent Co-arising.  Esoteric religions, including Buddhism of course and other major religions, are therefore important and essential to bring salvation to the deluded worldlings who erroneously perceive the multiplicity or the manifoldness of the empirical world as ultimate and real. But in actuality, all esoteric religions unveil to us that the eight conventional characteristics are mere cosmic illusions (māyā) like dreams, magics, mirages, echoes, flowers in the sky, children of a barren woman or hairs of a tortoise which exist merely in designations or concepts (dharma). They are in the ultimate sense illusive, apparent and unreal. Though they are ultimately illusionary and unreal, they are not to be denied as they are of pragmatic value in human social intercourse and inter-communication. The Middle Path ought to be preserved to maintain the middle view of the phenomena (shi; conventional truth) and principle (li; ultimate truth).  It is equally perverse and incorrigible to accept one of them and reject the other. Perceiving only the illusive phenomena without perceiving the real principle is perversion (viparyasā). Likewise, acknowledging the real principle but denying the illusionary phenomena is perversion too. The ultimate truth or the principle is unveiled in order to annihilate egoistic or selfish self existing illusively in every worldling. The phenomena are not denied because the utilities of conventions can not be denied in the conventional or mundane world.  The common function of all esoteric religions is to eliminate egoism or selfishness in Man – the lower self or ego of worldlings to perfect human character through mental appeasement or taming the mind. Mind tamed or stilled harmonizes oneself and constructs social harmony.

Three Universal Characteristics

 If the Three Universal Characteristics of Impermanence, Suffering and Insubstantiality (Non-self) are intuitively discerned or apprehended, the wise will realize that the Middle View of Eight Negations and the Three Universal Characteristics (tilakkhaṇa-s) are synonymous. Both the Emptiness view of Eight Negations and the insubstantial view of Three-fold Universal Characteristic mirrors a single universal ultimate truth of Dependent Co-arising in terms of Totality. If one can perceive that all phenomena are like dews, bubbles or lightnings, one intuitively discerns the ultimate truth of Impermanence. If one perceives the illusions of the multiplicity of the empirical world like dreams, magics or shadows, one penetrates into the ultimate truth of Insubstantiality (Anattā) or Emptiness (Śūnyatā). When Impermanence or Insubstantilaity (Emptiness) or both are perceived insightfully, there is cessation of Suffering (Dukkha) as one’s mind is absolutely appeased. Cessation of suffering is the experience of permanent bliss.  An absolute appeasement of the human mind culminates in the enlightened experience of Nirvāṇa. Absolute mental appeasement perfects human character and produces a Man of Perfection of Excellence.

Mental Appeasement

Śākyamuni Buddha promulgates that if a wild elephant is not tamed, it can not be useful to the human beings as a safe means of transport. Likewise, if a human being is not tamed or appeased, he or she can not dwell harmoniously and peacefully in a human society. The Eight Negations or the Three Universal Characteristics are preached as the ultimate truth of Reality to tame or appease human mind. In the Diamond Sūtra, Subhūti requested Śākyamuni Buddha to preach the true doctrine on mental appeasement. The Tathāgata immediately delivered the Discourse on Diamond Sūtra:

Not to dwell on forms, sounds, smells, tastes, touches,and consciousness to produce (your pure) consciousness.Not to dwell on anything to produce(your pure) consciousness.

In order not to dwell on the six objects of perception, the Tathāgata admonished Subhūti and the other noble audience to relinquish four signs, namely,  the sign of self, the sign of being, the sign of (a group of) sentient beings, and the sign of tri-temporal existence or life-span. Relinquishing of four signs is tantamount to transcending the four pairs of extreme substantial or metaphysical views of the Eight Characteristics mentioned by Nāgārjuna. Relinquishing signs is synonymous with the negation of Eight Characteristics. The Diamond Sūtra, a concentrate of the Larger Discourses of Perfection of Wisdom, expounds the Middle Philosophy of Śākyamuni Buddha in terms of three-fold truth of one-mind-Three-Contemplations thus:

Dharma (phenomena) is not dharma but it is still dharma.

According to Nāgārjuna’s interpretation, ‘Dharma is not dharma’ is the negation of dharma. ‘It is still dharma’ is reconstruction of Dharma. Deconstruction is exercised to reveal the ultimate truth of Insubstantiality or Emptiness. The deconstruction is followed immediately by reconstruction or reaffirmation of dharma to preserve the pragmatic value of the conventional truth of conventions. Thus the Middle Path is preserved. Consequently, the mind is absolutely appeased. Perception of Illusions, Emptiness and Middle View is the three-fold aspect of the ultimate truth of Dependent Co-arising. This constitutes the highest level of Perfection of Wisdom (Prajñāpāramitā) known as unsurpassed supreme enlightenment.

Two Tradtions One Message

Therefore, the Discourse of Perfection of Wisdom or the Diamond Sūtra does not differ from the Kaccāyanagotta-sutta (S.N) which defines Dependent Co-arising in terms of neither eternal Absolute Existence nor nihilistic Absolute Non-existence. The former is Mahāyāna Sūtra and the latter are Theravāda sutta. So, it can be concluded that the distinction between Theravāda tradition and Mahāyāna tradition has been erroneously constructed by those Buddhists who do not intuitively apprehend or discern the distinction between the knowledge of conventional truth and that of ultimate truth interpenetrated by the Middle Path. Nāgārjuna should be credited for unifying the two traditions. Modern Buddhist scholar, David J. Kalupahana should be extolled for making the assertion that Diamond Sūtra is the resurrection of original Buddhism. All Theravāda Suttas and Mahāyāna Sūtras are orientated towards consummating the esoteric or inward journey to return to the Origin of all sentient beings – the Buddha-nature. The diverge suttas and Sūtras are merely diverse expedient devices, skillful means or pedagogy to communicate the profound message of Dependent Co-arising with respect to Insubstantiality or Emptiness. The degree of realizing the profundity of discernment of Dependent Co-arising determines the degree of profundity of one’s self-awakening. Any grasping (upādāna) upon the notion of dissimilarities between both traditions obstructs the path to soteriology. Even the clinging upon the notion of enlightenment derails oneself from the noble path of the Tathāgata. The highest level of attainment is not to rely on the body, not to rely on the mind and even not to rely on the notion of ‘not relying’ while the conventions are being utilized for all social transactions or intercourses in daily activities. This is the true Dharma cultivation and practice in the mundane world of multiplicity.  Vimalakīrti was such a wise lay cultivator or practitioner who had developed the perfection of Wisdom of non-duality. The pure land or heaven is on earth - the centre of the heart which is our real blissful home for everybody of any religious faith. Śākyamuni Buddha promulgates that Truth is only one and not two. The highest Truth is above all religions.

Conclusion

 Theravādins and Mahāyānists are identical in two aspects. Firstly, both traditions are utterly faithful in apolozing the authentic Word of the Tathāgata. Secondly, these two traditions reject ontological commitment to all phenomena or substantial view of all phenomena of the multiplicity of the empirical world. Whoever perceives neither ceasing nor arising, neither annihilationism nor eternalism, neither identity nor difference or coming nor going perceives the Buddha which is the ultimate truth of Reality. The Eight Negations are neither eternal, absolute existence nor nihilistic, absolute non-existence. Therefore, Buddha or Dharma body is ineffable. In the Diamond Sūtra, the Buddha told Subhūti thus:

If one sees me by sight and entreats me through sounds,such a person walks on the wrong path.He can not perceive me.