Mūlamadhyamakārikā (MMK.9)中觀論頌 :
Examination of the Prior Entity (Pūrva-parīkṣā)

By Paramartha

Introduction

The prior entity (pūrva) is the pre-existing or primodial entity that pre-exists before the human being perceives the external objects through seeing, hearing, feeling an so forth. In short, it is a permanent substance pre-existing before human empirical experience or knowledge of the internal and external environment occurs. This prior entity includes svabhāva (self-nature) of Sarvāstivāda, pudgala (person) of Sammitī̄ya, bhavaṅga (continumm) of Theravāda Abhidhamma and cogito (I-notion) of western philosophy. The concept of prior entity, a permanent substance, is not compatible with the fundamental doctrine of Insubstantiality (Anattā) and Dependent Co-arising (Paṭiccasamuppāda).

Buddha-nature

It is important to emphasize at this juncture that the exposition of Buddha-nature (Tathāgatagarbha) by final Mahāyāna Mahāparinirvāṇ̣a-sūtra should not be conceived as prior entity. That every sentient beings has a Buddha-nature should not erroneously conceived as every human being possesses a permanent substance called Buddha-nature. The Buddha-nature does not exist primodially. It is manifested only after the human consciousness has been purified by annihilating illusive self or ego. As long as self or ego exists, It is not manifested. The Buddha-nature comes into being only after self or ego has vanished. Buddha-nature is the pure, infinite and luminous human consciousness in which perfect non-self called the great or universal Self (True Self) has been fully manifested. It is the state of great nirvāṇ̣a of a Bodhisattva.

 The Buddha-nature or Buddha mind is fully unveiled when a sentient being has realized the perfect purity of emptiness of emptiness or beyond the notion of emptiness. Emptiness is the supreme state of not even grasping upon the state of emptiness realized. The first state of emptiness to be realized is the emptiness of self (A) ; the second state is the emptiness of others or all external phenomena (B). The perfect emptiness is emptiness of both A and B which is relinquishing of all views.(C). The non-reification of state C obliterates grasping completely. This is the great nirvāṇa of emptiness of emptiness.

 Relinquishing of all views does not connote obliteration of all views.What are obliterated are only the substantial views or metaphysical ideas. It is conceiving views or ideas without ontological commitment to views or grasping upon them. It is akin to a pure white lotus flower emerging unsullied from the muddy water.

Substantialist Idea

The prior entity is actually the metaphysical or substantialist idea. Before one perceives, the prior entity already pre-exists. This permanent substance is responsible for the continuity or discontinuity of the human empirical experience or knowledge. Of course, Nāgārjuna rejects the notion of prior entity as it does not concur with the Buddhist fundamental doctrines of Insubstantiality and Dependent Co-arising which mirrors the absolute Truth of Unity or Non-duality.

The metaphysicians and substantialists posit that in the relation between substance and attribute, the substance can be determined without dependence on the attribute. In short, the duality between substance and attribute is asserted. Such assertion of duality mirrors that there are two discrete entities. But according to the Word of the Buddha, discrete entities do not exist. All phenomena are interdependent and interconnected. They are conglomerated into a universal Unity of infinite cosmos in which the individual identities or signs vanish. Nāgārjuna,therefore refuted his opponents brilliantly with the weapon of reduction ad absurdum thus : If substance can exist without dependence on its attribute, then attribute can also exist without dependence on the substance. Isn’t this a logical paradox or illogical thought?

Conclusion

In actuality, the perceiver and the perceived are changing continually. The changes are not perceived or discerned by the sentient beings. No permanent substance is found in either the perceiver and the perceived. All phenomena are impermanent, dynamic and mutable. If the permanent human personality does not exist, it follows that seeing, hearing, smelling, tasting, touching and thinking do not exist substantially (Please reflect on the repeated negations or deconstructions expounded in the Heart Sūtra). They do exist but conditionally or relatively. This is precisely the reason why all phenomena are negated in the Heart Sūtra.

What are negated in the Heart Sūtra are prior entities or permanent substances. The eyes, ears, nose, tongue, body and mind do not exist independently but exist interdependently. For instance, the eye is not a prior entity because without sight, the eye does not function. The eye can only function in dependence on the sight. The eye can not see anything in a dark room. When the dark room is lighted up, the object in the bright room can be seen. Even in the bright room, if the eye is averted from the object in the bright room, the object can not be seen too. Everything is dependently co-arisen.

Therefore, in dependence on contact between the eye and sight of object, there arises eye-consciousness - the perception of an object. This is the exposition of Dependent Co-arising of Śākyamuni Buddha. The same principle of Dependence Co-arising is applicable to the remaining five sense faculties and all other phenomena. The assertion, that the eye sees, is merely a conventional truth. The ultimate Truth is that eye-consciousness is dependently co-arisen from the contact between the eye and the sight of an object.