Svabhāva-parīksā (MMK15) : Examination of Self-nature (1/2)

By Paramartha

Introduction

The Sarvāstivādins ultilize the concept of substance or self-nature (svabhāva) to co-rrelate between the cause and the effect (Causal and substantial  relationship between  the preceding and the subsequent events.). Nāgārjuna refutes the Theory of Self-nature or Substantial Ontology (svabhāvavāda) of Sarvāstivāda as it contradicts with Dependent Co-arising  (Pratītyasamutpāda). Dependent Co-arising is insubstantial or process or perennial ontology of dynamic becoming. Substantial ontology of process becoming is static, immutable and permanent. Insubstantial ontology is dynamic, mutable  and impermanent.

Characteristics of Self-nature (Svabhāva)

1. It is not made by anything or it is uncreated
2. It is not dependent upon the causes and conditions for its existence  or it is  uncaused   
3. It is independent and immutable as it is a permanent substance.
4. It is an absolute and permanent  identity

The aforestated characteristics of  Self-nature contradicts the Buddhist fundamental doctrine of Insubstnatiality (Anattā) and Dependent Co-arising (Pațiccasamuppāda). To say  that ‘ The self-nature is caused’ is a logical paradox as it is contradictory with the immutable characteristics of self-nature. By definition, a self-nature  is  an unmoving, immutable,  permanent entity that can not be influenced or changed. How could the attribute of a self-nature undergo any change in the tri-temporal existence since its nature is unchangeable? Only, moving, mutable and impermanent  entity can undergo change. Dynamic process becoming can only occur when no immutable self-nature, which is  a permanent substance, exists.

Etymology

Etmologically analysed, the term ‘Svabhāva’  is derived from  ‘sva’ (self) and bhāva (existence or becoming)  as explicated below:-

From the analysis in the equation, it is evident that a substantial existent (bhāva) is established only when there is self-nature. The self-nature is non-contigent upon anything and is autonomous. It is not subject to either arising and ceasing . It is immutable. Buddhism rejects substantial existent (bhāva). It advocates dynamic process becoming (bhava). The whole world is in a constant flux of change.  Prehension of a substantial existent is metaphysical or substantial philosophy of ontology of static existence in which  primal substance is perceived as the permanent substance.

Creative advance of the phenomenal world can not take place if a substantial existence embodies a permanent and immutable self-nature or own nature. Whoever perceives the dynamic process  becoming perceives the ultimate Truth of Impermanence of all things or phenomena. This is precisely the reason why Theravādins’ supreme masters  recommend the contemplation and discernment of Impermanence (Anicca) to gain release (vimutti).    Mahāyāna supreme masters prescribe the contemplation and discernment of Emptiness (‘Sūnyatā) to obtain deliverance. When a conditioned phenomenon is empty, it is impermanent and changeble . Impermanence and Emptiness correlate ontologically. Generally, the Buddhists have acquired intellectual or conceptual understanding of Impermanence or Emptiness. Consequently, they suffer and remain saṃsāric.

The soteriological goal of Nirvāṇa can only be actualized through intuitive discernment of the ultimate Truth of Annica or ‘Sūnyatā. Nirvāṇa makes us very calm and friendly. Calmness and friendliness are great virtues to be develoed to benefit oneself and others . A Nirvāṇic person  becomes the paragon of virtues to be emulated by others. Nirvāṇic behaviour is Godly behaviour. Godly behavior is the awareness that being nice to others is being nice to oneself.  Nirvāṇa can only be developed from insightful wisdom of knowing one’s True Self. Whoever knows his or her True Self, knows his or her Lord. The Lord of the Buddhists is Buddha; the Lord of Monotheists  is God. Generally, the Buddhists and Non-Buddhist interpret the concept of Nirvāṇa transcendentally and attribute this credential exclusively only to the Buddhist saints. It is actually a very pragmatic virtue for even lay Buddhist practioners. Being Nirvāṇic, one is mentally  appeased. Being mentally appeased, one becomes calm and friendly. The goal of Diamond Sūtra is to appease the human mind and act peacefully towards others.

 Substantial existence is bifurcated into self-nature (svabhāva) and other nature (parasvabhāva) or either existence (bhāva) or non-existence (abhāva). ‘Sākyamuni Buddha promulgates that  metaphysical or substantial view of ontology is incompatible with the Ontology of Emptiness or Dependent Co-arising. In his MMK, Nāgārjuna unveils the ontological Truth expounded by the Exalted One thus :

Those who perceive self-nature as well as other nature ,
existence as well as non-existence do not perceive the
Truth embodied in the Buddha’s message .
                                                                                  MMK15.6

 The aforestated message is indeed very profound. It ought to  be contemplated daily until it is fully digested.  Whoever perceives self-nature perceives a substantial subject ‘I’. Whoever perceives other nature perceives  the substantial object ‘You’ or ‘It’. Therefore, there is a substantial, discriminative and  dualistic perception between the perceiver and the perceived. The duality between the subject and object is  a discriminative view of substantial ontology. In actuality, the subject and the object are dependently co-arisen. They are one and not two. They are non-dual. Non-duality is dependently co-arisen unity. Whoever perceives non-duality between the perceiver and the perceived does not perceive self-nature and other nature. He or she perceives unity in the multiplicity. This is the Insubstantiality or Emptiness view of Buddhism. Non-duality is equally applied in process Theism. Buddhism and Process Theism advocate the communal truth of dependently co-arisen Unity of Non-duality. Both traditions advocate that the multiplicity or diverge phenomena are illusory and unreal. Only the ultimate Truth of Unity of Buddha, Brahman or God is real.

Nāgārjuna again  reinforced ‘Sākyamuni  Buddha’s ontological stance  thus :

In the admonition to Kātyāyana, the two theories of ‘Exists’ and ‘Does not exist’ have been refuted by the Blessed One who is adept at existence as well as  non-existence.

 MMK15.7

This is another profound message of ‘Sākyamuni Buddha to be contemplated daily until its quintessence is fully digested. The Blessed One’s discourse to Kātyā̄yana (Pāli: Kaccāyana) is found in both Pāli Nikāyas and Chinese Āgamas. ‘Sākyamuni Buddha preaches that absolute existence does not exist ; absolute non-existence also does not exist. All phenomena are the unity of contigent conditions. Unity of contigent conditions is process becoming . The conditioned phenomena are dynamic, moving and perennial. Being dynamic, moving and perennial, they are self-natureless or other-natureless. In short, self-identity does not exist in anything. This true nature of all phenomena is best depicted with the ‘Sākyamuni Buddha’s  ontological description of neither absolute existence and non-existence. Neither absolute existence nor absolute non-existence mirrors that all phenomena are ultimately  signless, markless or characteristicless. Signs, marks and characteristics are apparently real but they are ultimately illusory and unreal. The best term to depict this ontological status of neither absolute existence nor absolute non-existence is Emptiness (of inherent existence). Because of Emptiness of inherent existence of all phenomena (sarvadharmaḥ), the law of Dependent Co-arising can operate. Because of the operation of Dependent Co-arising, the creative advance of the world perpectuates incessantly  through the dynamic process  becoming. Dynamic process becoming is the communal Truth of non-dual Unity promulgated by all esoteric religions.

To be continued