Chapter 2 METAPHYSICAL ASPECT OF SUNYATA Gautama Buddha kept silent when he was asked about the metaphysical Questions. It may be because according to him discussion on metaphysical issued does not enable the individual to solve his problem of suffering. However, in order to preach the thoughts of the Buddha and to bring out its significance with reference to this world, it was necessary for the Buddhist philosophers belonging to systemic period to explain the nature of world with reference to which the Buddha’s teaching will significantly be brought out. NagarJuna, one of the important Buddhist philosophers has tried to explain the Buddha’s thought in a systematic way. According to him, there are two kinds of reality, namely, Sarhvrti sat or conventional truth and Paramdrtha sat or ultimate reality. Sarhvrti sat is also called the phenomenal world. Although, NagarJuna has talked about these worlds and has explained their nature, the roots of the distinction between Sarhvrti sat and 57 Paramdrtha sat can be traced in Prajndpdramitd Sutra. Prajndpdramitd Sutra has explained the nature of phenomenal world by making the classification of Dharma into Dhdtu, Skandha and Ayatana. It also has explained the nature of ultimate reality by advocating the concept of Dharma Sunyatd. By elaborating the nature of the world in this way, Prajndpdramitd wants to show how phenomenal world is cause of Nirvdna. In Prajndpdramitd Sutra elaborates this point with the help of Sunyatd. It uses the concept of Sunyatd in two ways; firstly, it is used to reJect the phenomenal world and secondly to elaborate the nature of Parmdrtha sat. In this chapter, an attempt is made to elaborate the nature of phenomenal reality and ultimate reality in the light of Sunyatd with a view to understand their relatioin with suffering and Nirvdna respectively. 2.1. NATURE OF PHENOMENAL WORLD AND THE PROBLEM OF SUFFERING Mahayanists have denied the reality of phenomenal world by advocating the doctrine of Dharma Sunyatd. This doctrine asserts the Sunyatd of the all Dharmas. It accepts that nothing in the phenomenal world is real. Thus, asserting the Sunyatd of the Dharmas that Mahayanists denies the phenomenal world, which is made up of 58 Dharmas. Hence, in order to understand the nature of phenomenal world it is necessary to know what Dharma is. Sarvastivadins while advocating the reality of everything have explained the nature of Dharma in detail. Vasubandhu in his Abhidharmakosa has given systematic and detail elaboration of the nature of Dharma. 2.1.1. Nature of Dharma Dharma means good or bad actions as well as physical, mental, psychological capacities of an individual in the world. On this level, Dharma refers to ethical conduct and to mental obJects or thoughts. The word Dharma is nearly indefinable. But as much as it can be defined, we may say that Dharma is both the essential nature of reality, and also the teachings and practices that enable realization of that essential nature in the world. Hence, nature of Dharma is Nihsvabhdva (devoid in essence) and momentary (Nirhetuka).89 Dharma consists of two kinds; namely, Rupa (material) and Arupa (non-material). The nature of these Dharmas is discrete, uniQue particulars, which are called as Asrhskrt Dharmas. 90 These Asmskrt Dharmas are changeless and permanent in nature, so they cannot make ** Lata Bapat, Abhidarmakosa, ND Varanasi, 1994, p.40. Lata Bapat, op.cit., p.40. ^ Lata Bapat, op.cit., p.40. 59 up the eternal world. In order to understand feature of obJect in nature of Dharma, let us see classify the Dharmas into three classes as Vasubandhu did namely, Dhdtu, Ayatana, and Skandha.^^ 2.1.1.1.Dhatu Dhdtu^^ is composite elements of the world that consists of living beings and non-living beings. Dhdtu is also composed of eternal world, but this Dhdtu is not element to be composed of one Dhdtu for each living and non-living being. It is because an individual has a body, which presents feelings, desires that is called Ndmanipa; for a non­ living has only a body but without consciousness that is called Riipa. Hence, in order to disticguish Ndmarupa and Rupa of living and non­ living beings, let us see Vasubandhu clacssifies Dhatu into three types as follow:^^ Rupa Dhdtu, Arupa Dhdtu and Kdma Dhdtu. Three Dhdtus are also called the realms of form, formlessness, and feeling. The Rupa Dhdtu, which is free from sensuous desire but is still conditioned by form, is inhabited by Gods. It is also further subdivided into the spheres inhabited by Brahma, by the luminous Deities, by the blissful Gods, and by the Deities of great fhiits. Kdma Dhdtu includes the one heaven of the lesser Gods and the five lower worlds (the world Lata Bapat, op.cit., p.41. Damien Keown, Dictionary o f Buddhism, Oxford UP, 2003,2004. 93 ,Lata Bapat, op.cit., p.4L 60 of man, demons, ghosts, animals, and purgatory). In the world of man, that part of man’s inner constitution in which dwells the variuos desires, hatreds and loves is mental actions in man’s body. While Arupa Dhdtu is world of immaterial form, this Arupa Dhdtu has existence depends on the stage of concentration attained, and there are four levels: the infinity of space, the infinity of thought, the infinity of non-being, and the infinity of neither consciousness nor nonconsciousness. According to Vasubandhu, man is composed of these Dhdtus, but non-livings are composed of Rupa Dhdtu. These Dhdtus have their own features, which represent aspects as well as capacities of man; and three Dhdtus appear in every man by varying proportion, so features of this person is different fi*om that person.^'* From this point of view, Vasubandhu holds that these Dhdtus have their own characteristics, and these characteristics are capacities and features of man such as physical, psychological, rational and moral aspects of man.^^ ConseQuently, he is dependent upon these Dhdtus to constitute the nature of man.^^ Lata Bapat op.cit., p.42. Lata Bapat, op.cit., p.42. Ibid., p.43-4. 61 2.1.1.2. Ayatana Ayatana means a gateway to Citta and Caitta. There are following twelve Ayatana: Rupa Ayatana, ^abda Ayatana, Gahdha Ayatana, Rasa Ayatana, Sprstatva Ayatana, Dharma Ayatana; and Caksu Indriya Ayatana, Ndsika Indriya Ayatana, jihvd Indriya Ayatana, Kdya Indriya Ayatana, Mana Indriya Ayatana, Srotra Indriya Ayatana. Among these twelve Ayatana, first six Ayatana are Bdhya Ayatana or the obJect of knowledge and the last six Ayatana are Adhydmika Ayatana in which means of knowledge. This knowledge gives rise to the various feeling like Sukha, Duhkha, Asukha and Aduhkha in man’s mind. So these feelings are responsible for suffering and Nirvdna of man.^^ Hence, each Ayatana is the sphere or domain of a particular sense, and encompasses everything that can be experienced through that particular ‘sense-door”. According to Vasubandhu classified Dharma into Ayatana that is related to the nature of knowledge. His view on the nature of Ayatana is directly connected with the cognitive epistemological espect which has two factures, namely, obJect of knowledge where he mentions different 97 Lata Bapat, op.cit., p.46. 62 characteristics of the obJect; and means of knowledge where he mentions different sense organ which are possessed by man.^* In this way, each Dhdtu contains different characteristic or nature; now let us see nature of Skahdha. 2.1.1.3. Skahdha Skahdha means Rdsi or an aggregation. OQ Skahdha is a composite of all Dharmas, which are dependent on each other for existence. It means Skahdha is blanket term that covers all Sarhskrt Dharma. Because Asarhskrt Dharmas are independant, so Skahdha does not comprise the Asarhskrt Dharma. 1 nn All Skahdhas are Sarhskrt Dharmas and all Sarhskrt Dharma are Skahdhas. These Sarhskrt Dharmas consist of two types, namely, Sdstrava Sarhskrt Dharmas and Asdstrava Sarhskrt Dharmas. Similarly, Skahdhas is also of two types, namely, Sdstrava Skahdha and Asdstrava Skahdha.^^^ Updddna Skahdhas are Sdstrava Sarhskrt Dharmas that can create suffering in man’s life while Nirvdna and Duhkhanirodhagdmini Pratipad are Asdstrava Skahdhas that they can bring happiness for a man.^°^ Lata Bapat, op.cit., p.46. ^ Lata Bapat, op.cit., p.44. Lata Bapat, op.cit., p.45. Ibid, p.45. Ibid, p.45. 63 The Buddhist literature describes Skandhas as arising in a progressive fashion, from Rupa Skandhas to Vijnana Skandhas. In the early texts, the scheme of the Skandhas is not meant to be an exhaustive classification of the sentient being. Rather it describes various aspects of the way an individual manifests.*®^ We may say Skandhas have the character of emptiness; the sense is no limiting Qualities are to be attributed to the Absolute; while it is immanent in all concrete and particular obJects. As we have dicussed, speaking of one’s understanding of the nature of Dharma is not to comment on how well that person can recite Buddhist doctrines but on his state of realization. For example, to present or expound upon the Dharma usually refers to presenting some aspect of the true nature of reality. Madhyamikas have denied the reality of this kind of phenomenal world by elaborating the nature of ^unyata as PratTtydsamutpdda and by accepting the nature of Sunyatd as devoid of all Dharmas. Madhyamikas have accepted the nature of ultimate reality. Sue Hamilton, “From the Buddha to Buddhaghosa: Changing Attitudes toward the Human Body in Theravada Buddhism.” In Religious Reflections on the Human Body, edited by Jane Marie Law. Bloomington and Indianapolis, Indiana UP, 1995, pp.46-63. 64 2.1.2. Nature of Dharmatmyadrsti and Suffering Dharmatmyadrsti means to believe that everything in external world is real. It is individual’s perspective towards the external world.