Mū̄lamadhyanmakakārikā (MMK16): Examination of Bondage and Release : Bandhana-mokṣa-parīkṣā (2/2)

By Paramartha

Substantialism

Nāgārjuna refuted the heretical view of  the  substantialists that there is a substantial or real entity (permanent substance) with a real soul or an intrinsic nature  embodied in a transmigrating sentient being. If an intrinsic being possesses a permanent substance or self-nature (svabhāva), it can not change from one position to another position in the process of transformation and transmigration.

Svabhāva

 Svabhāvameans an absolute identity or permanent substance  which is unchangeable or immutable. Svabhāva (self-nature or individual self) prevents transformation or creation. In Monotheism, individual self is considered the alienation from Unity of Existence which is God. An individual who is separate from God is considered a sin.

 That a practioner can cultivate , improves his or her  morality, perfects his  her concentration and finally purifies his or  her mind implies there is no permanent substance (svabhāva) which impedes self -transformation for the better. For the non-cultivating one , the transformation may be worse. Moral improvement or moral decline is transformation. The insubstantiality (niḥsvabhava) of a human personality is significant in two-fold truth. Firstly, insubstantiality  permits personal transformation internally and creation of accomplishment externally from darkness to light and from light to light. Secondly, insubstantiality  permit freedom to be integrates with the cosmic Self  to realize cosmic Unity. Insubstantiality is profound in its meaning. It means emptiness of self-nature, emptiness of self; emptiness of ego, annihilation of self-identity or individuality. In this sense of insubstantiality, Buddhism and Monotheism can be reconciled philosophically and esoterically. All major world’s religions reject substantiality which is self or ego. The Tathāgatas and Prophets do not preach controversial Truths. Only the undiscerning philosophers or religious preachers in the past as well as in the present had or have not discovered the communal Truth of Insubstantiality (Anattā)  or Emptiness (‘Sūnyatā) .

Profound Truth

Transformation is only possible because of the insubstantiality (niḥsvabhāva) of the human personality. The possibility of change or creation is because of the Insubstantiality or Emptiness of all phenomena. All empirical phenomena are empty of permanent self-nature or intrinsic nature. All empirical phenomena are insubstantial.  The possibilities of transformation or creation of new conditioned phenomena exist potentially because of the possibilities of Emptiness. Transformation is creation of conditioned phenomenon. This is a very profound dimension of religion. It should be investigated and examined until it is rightly discerned.

If an entity is changeable, it is not appropriate to designate it as a ‘svabhāva’ (self-nature). Self-nature is individual self. Even Monotheism rejects individual self and affirms that only God exists. God is Unity of contigent beings. It means  that only Unity exists and the parts do not exist separately. The parts exist  because of Unity of Existence. Thus, we discover  that the God concept is actually synonymous with the Emptiness (‘Sūnyatā) concept. This is how Vedānta of Hinduism  and Sufism of Islam promulgate the Absolute Truth of ultimate Reality of Unity of Exsistence . Like Buddhism , Hinduism and Sufism of Islam advocate the communal Truth of the process philosophy of dynamic process becoming ( sanātana dharma). This inter-faith understanding of the communal Truth of Wisdom  bridges the world’s religions of today.

Possibilities

However, transformation  of conditioned phenomena is characterized by potential changeability or mutability - the potential possibilities of creating new conditioned phenomena. Creation is the necessitation of  unity of contigent conditions according to one’s aspirations or agendas of life to actualize accomplishments.  The contigent conditions are changeable or mutable according to the diverse aspirations of Man. Therefore, the multiplicity of the contigent conditions are impermanent. Only absolute Truth of Unity is permanent .   The parts of Unity are impermanent. The Unity is hidden while the parts or multiplicity are manifested . The Unity is hidden because it is concealed or veiled by  the multiplicity – myriad beings or things in the world .

All the conditioned phenomena contained in the entire universe are integrated into a single infinite unity of process of becoming. In the dynamic process of becoming , not even a single instant of temporal duration of the process is evident. Dynamic process becoming is durationless.  The time instant  of each momentary event  or occasion of experience is durationless. Since all the contigent beings or phenomena are incessantly moving and changing, the universe is never static. Being not static but dynamic, all phenomena are ultimately empty of signs, marks  or characteristics (animittas). Self-centric ego or grasping upon self and others are effaced by the discernment of formlessness of all phenomena. Formlessness of phenomena is the Emptiness of all phenomena. Discernment of the ultimate Truth of Emptiness is perfection

Dynamic not Static

 In terms of formlessness of the multiplicity, the world is declared by the ‘Sākaymuni Buddha to be empty of inherent existence. Emptiness mirrors ultimately formless Process Reality. Emptiness only negates inherent existence or self-identity or other identity. Emptiness affirms the existence of the world in the form of Process Becoming (Sanātana Dharma ; Process or perennial Thought).  Only static phenomena have defining signs, marks or characteristics. However, static phenomena do not exist in dynamic process becoming. Therefore, the designations of the multiplicity of static forms are mere fallacies or abstractions which are illusory and unreal. Designations of diverge phenomena are mental fabrications or false imagination of the unreal by the ordinary worldlings or substantialists.

Conclusion

If an entity or being is devoid of permanent substance or self-nature, it is logical to conceive that the entity or being is only a temporary existent or phenomenon. Buddhism advocates the Ultimate Reality of Dynamic Process Becoming. Process Reality is characterized by the attributes of Impermanence (Anicca) and Insubstantiality or Selflessness (Anattā). Whoever does not discern the Process Reality of Anicca and Anattā is subject to suffering (Dukkha). Process Reality unveils the ultimate Truth that the world is empty of inherent existence in the sense that it is neither arising nor ceasing. It is neither absolute existence nor absolute non-existence.

This ultimate Reality of neither arising nor ceasing is the Process Thought of dynamic process becoming. Process becoming is the Process Reality of Emptiness or Dependent Co-arising.  Nāgārjuna refuted the Theory of Arising and Ceasing that  arising could not arise after ceasing. What has ceased cannot arise again.  This is  the logical paradox presented by Nāgārjuna to the Sautrāntikas to refute their doctrinal point of the heretical view of Seed Theory (Bījavāda). The Seed Theory of Sautrāntikas states that in their Theory of Moment, arising is followed immediately by ceasing without the intermediate moment of stasis. How can ceasing abruptly occur after arising? This theory of causality is absurd according to Nāgārjuna’s insubstantial ontological point of view.

The logical paradox of neither arising nor ceasing is the ultimate Truth. The perception of temporal-spatio phenomenon of arising and ceasing is merely the conventional Truth. Though conventional reality and ultimate Reality seem to be  in  direct  opposition, they actually exist reciprocally and non-dualistically. This bipolar Reality of logical paradox is, in truth, the two-fold reality of the world undiscerned by the ordinary worldlings. The ignorance of this bipolar Reality between the phenomenal world and the absolute Truth is the cause of suffering of all sentient beings. Every esoteric religion reveals this bipolar interrelationship between Man and the Absolute. Without discerning this ultimate process Reality of bipolarity, Man is forever morally flawed,  fallible and vulnerable. 

Conclusion

The message of Buddhism is universal , that is in order to be saved or liberated spiritually, a true believer should cease worshipping  external forms. Extrenal forms  arouse self-centric ego. Self-centric ego conditions greed , hatred and delusion. These three poisons of  life lead to vices, such as physical violence, killings, thefts , sexual misconduct , untruthfulness and self-intoxication. These graves offences generated human enmities, malevolence, conflicts, ill-will, bikering, fights and even wars.

 Paradoxically, we can not deny the utility of forms or conventional realities  in our daily lives. Religion trains us to utilize them to benefit oneself and others through wisdom (prajñā). The wisdom is to discern the fallacy of forms and the Truth  of the Absolute Truth of Unity or Non-duality. We avoid reacting to forms in terms of attachment evoking greed or aversion evoking hatred or anger. We are recommended to pro-act equanimously, that is  without attachment and aversion. Perfect equanimity is Prajñā or Chan or Zen which is the mind of Buddha.  The Buddha-mind  is the inner Heart of all sentient beings . All major world’s religions shepherd us towards this inner Heart, the most ideal haven for sentient beings.