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A Synopsis of the Madhyamaka- alazkdra of Sntaraksita (1)

Masamichi Ichigo

Santaraksita was born in a time of great scholarly activity for the four Buddhist schools: Vaibhasika, Sautrantika, Yogacarin and Madhyamika. They were already well established and were emulating each other in their . It is saidl) that he, together with his pupil Kamalasila, established the so-called Madhyamika-Yogacarin synthetic school, on the one hand, inheriting through Jnanagarbha the two-truth theory of Bhavaviveka, a man who was one of the leaders of the Madhyamika school; and, on the other hand, influenced by the and of , a founder of the Sautrantika-Yogacarin synthetic school. The Madhyamakalamkara of Santaraksita has been referred to here and there and is historically known to use). It is considered to be the basic source for the Yogacara-Sautrantika-Madhyamika3>, and judging from the way it is described in Tibetan histories, it, rather than Tattvasarhgraha, can be supposed to be Santaraksita's main work. But its contents have been obscured so faro). This may be partly because the text is extant only in Tibetan translation. The Madhyamakalamkara-karika (MAK), listed in the Catalogue of Peking Reprint Editions (CPRE) as no. 5284, is composed of 97 verses. Santaraksita's

1) S. Katsura, Dharmakirti ni okeru Jikoninshiki no Riron (Dharmakirti's Theory of Svasamvedana), Nanto Bukkyo, No. 23, p. 29, 2) F. D. Lessing & A. Wayman, Mkhas grub rje's fundamentals of the Buddhist tantr as, Mouton 1968, p. 91. G. N. Roerich, The , Part one, Royal Asiatic Society of Bengal, Monograph Series vol. viii, pp. 332-333. A. Schiefner, Taranathae de Doctrinae Buddhicae in India Propagatione, Suzuki Gakujyutsu Zaidan, 1963, p. 157. T. Stcherbatsky, Buddhist Logic, 11,p. 329n. 3) D. S. Ruegg, -Vimuktisena, (WZKSO, xii-xiii, Wien 1968) p. 307, n 18. -995- (37) A Synopsis of the Madhyamakalamkara (M. Ichigo) own commentary, vritti, and Kamalasila's subcommentary, panjika, are listed in the CPRE as no. 5285 and no. 5286 respectively. The subject of the MAK is stated by a syllogism in the first verse as follows: (P) These things set forth by some Buddhists themselves and others do not have in truth their . (H) Because they are deprived of singular or plural essence. (D) As a reflected image. The MAK can be divided into two sections. The subject is established in the first section (2-62) by logic (yukti) and in the second (63-97) by testimony (agama). The first section can be sub-divided into two parts: examination of the external objects (rupa--pariksa) (2-15) and consciousness (vi j- nana-) (16-60). This paper attempts to give a glimpse of the contents of only the first section, as space is limited. In this section, the theories not only of non- Buddhist schools but also of Buddhists are presented as the opponents of Santaraksita. His refutations seem to stress the Buddhists rather than the non-Buddhists. Moreover, as seen5) in the Madhyamakahridaya-karika and the

4) The following are the extant treatises on the MAK at this time. S. Yamaguchi, Hannya Shiso Shi (The History of Prajn"a), Hozokan, 1951; Chukanshogonron no Kaidoku jyosetsu (An Introductory Decipherment of the MAK), Higata Hakase Koki Kinen Ronbun Shu, Y. Ka jiyama, Bukkyo ni okeru Meiso to Tetsugaku (Meditation and Philo- sophy of ), Tetsugaku Kenkyu, No. 512; Bukkyo no Shiso III, Ku no Ronri (Buddhist Thought III: The Logic of S'unyata), Kadokawashoten, 1969. D. Ueyana, Santaraksita no Kyogakuteki Tokushitsu...MAK ni okeru Kyoji Hoho nitsuite (On the Method of Teaching in Santaraksita's MAK), JIBS, viii, 2; Santaraksita no Nitai Setsu (Theory of the Twofold Truth of Santaraksita), JIBS, ix, 2; Yugagyo...Chukan Ha ni okeru Yuishiki Setsu nitsuite (On the - Matra Theory of the Yogacara-Madhyamika School), JIBS, x, 2 J. Nagasawa, Kamalasila's Theory of the Yogacara, JIBS, x, 1 M. Ichigo, Chukanshogonronchu no Wayaku Kenkyu (i) (An Annotated Translation of the Madhyamakalamkara-vritti of Santaraksita (i)), Kyoto Sangyo University ,. Humanities, vol. 1 5) S. Yamaguchi, Bukkyogaku Bunshu 1 (A Collection of Treatises by S. - guchi on Buddhism, vol. 1), Shunjyusha, 1972, pp. 345-346 -994- A Synopsis of the Madhyamakalamkara (M. Ichigo) (38) Madhyamaka-ratna-pradipa-nama-prakarana, the Buddhist schools are ran- ked and valued as necessary steps to be studied to attain the Madhyamika theory which Santaraksita regards as the ultimate stages). The results of study of the MAK surely throw light on our under- standing of the Madhyamika-Yogacarin synthetic school, Santaraksita's stand- point as against the controversy between the sakara- and nirakara- views of the Yogacara school, the relation between the thought of Santaraksita and , and the like. Some Skt. originals of the MAK are to be found here and there and they can be identified chiefly with some verses of the Tattvasamgraha. Enu- merated they are as follows (including incomplete verbative verses). MAK 1: cited in BCP p. 173. 11 MAK 24: TS 1246, PV II 133 8: PV III 211c-d, 212a-b 25: 1250 11: TS 1989 26: 1251, PV II 138 12: 1990 27: 1252 13: 1991 28: 1253, PV II 140 16: 1999, cited in BCP p. 190 29: 1254 17: 2000, cited in BCP p. 190 30: 1255 18: 2001 34a-b: PSV I 4a-b infra. 19a-b: 2002a-b 49: Quoted in the end of TBH, 20: 2004 but its Skt. is lacuna. 21: 2005 50a: PV II 200c 22: 2036 c-d: P V II 201a-b 23: 2037 Contents7) K. no. Opponent Subject 18) I. Proof by logic (yukti) 2-62 (1) Examination of external objects (rupa-skandha-pariksa) 2-15

6) Y. Kajiyama, op, cit., Buddhist Thought III : The Logic of Sunyata, p. 170 7) Sectioning and titling of the sections are made by indications in the Panjika and the translator. -993- (39) A Synopsis of the Madhyamakalamkara (M. Ichigo) A. Refutations of eternal things 2-9 a. The idea of eternity is inadmissible where a causal relation is admissible 2 Kalavadin b. Ref ution of the non-produced which are eternal (asamskrita-) 3-7 Vaibhasika c. Objects to be examined are things with efficient opeation (arthakriyasakti) 8 d. Refutation of the Ego (pudgala) 9 Vatsiputriya B. Refutations of things in the category of space 10-15 a. Refutation of the pervader (vyapaka) Ether (akasa) 10a-b b. Refutation of the non-pervader (avyapaka) The gross (sthula) lOc-d The atom (paramanu) 11-15 Vaisesika Sarvastivadin Sautrantika (2) Examination of conciousness (vi -skandha-pariksa) 169>-60 A. Approval of self-consciousness (svasamvedana) Santaraksita's epistemological standpoint 16-21 a. Refutation of the insentient of consciousness 16 Nirakaravada b. Refutation of the relation of the agent and object (karmakartribhava) of consciousness 17 Sakaravada c. The essence of is self-consciousness 18 d. Refutation of the theory that the essence of knowledge is determination 19 Mimamsaka Subhagupta e. The theory of the Sakaravada 20 f. Refutation of the Sakaravada from the Niraka-

8) On KK. 1-15, see S. Yamaguchi, op. cit., An Introductory Decipherment of the MAK 9) On KK. 16-33, see M. Ichigo, op. cit., -992- A Synopsis of the Madhyamakalamkara (M. Ichigo) (40) ravada 21 Sakaravada B. Refutation of the that knowledge is of plural essence 22-33 Sautrantika a. Pointing out the contradiction that knowledge of singular essence turns out to be of plural essence by the influence of the image with plural essence 22-23 b. To solve its contradiction, Sautrantika's view that indeterminate knowledge and conceptual knowledge occur gradually 24 c. Against it, Santaraksita's view that they occur simultaneously 25-27 d. Refutation of the example of a fire-brand circle (alata-cakra) 28-30 e. The opponent's objection that their simultaneous occurrence results in knowledge of plural essence 31-32 f. The atom can not be the object of 33 Dharmakirti C. Refutation of the views that knowledge is of singular essence 34-60 a. The views of schools with the exception of Yogacarin 34-42 34 Sautrantika 35 Sarnkhya Vaisesika 36 Jaina Mlmamsaka 37 Carvaka 38-39 Sathkhya 40 41-42 Sautrantika b. A conclusion to refute the theory that --991 -- (41) A Synopsis of, the Madhyamakalamkara (M. Ichigo) knowledge is of singular essence in conformity with the image 43 c. Views of Yogacara school 44-60 i. The theory of 'the Yogacara school that our cognition,which is transformed by the ripening of vasana of one particular personality since the past which has no beginning, contains images with the essence of illusion 44 ii. The necessity of examination to determine whether images are real or false 45 iii. Refutation of the view of the sakaravada of the Yogacarin 46-49 Sakaravada of the Yogacarin Pointing out the errors in case the images are real 46-47 The same error can be pointed out in the theory of the sakaravada 48 Refutation of the atom is applied here 49 iv. Refutation of the view of the nirakaravada of the Yogacarin 50-60 Nrrakaravada of the Yogacarin The theory of the nirakaravada that singular knowledge, just like agate, has the essence of plurality, is the same as that of the Jaina 50-51 Imageless knowledge appears because of falsity 52 It is incorrect that the untrue image is cognized 53 Knowledge is necessarily endowed with the image of its object 54 -990- A Synopsis of the Madhyamakalamkara (M. Ichigo) (42) Knowledge of which essence is not insentient is real 55 Even the secondary knowledge of self -conciousness does not percieve non- 56 There is no relation between knowledge and the untrue image 57 Knowledge without the image as cause does not produce the effect occasionally. Knowledge with the image as cause is dependent nature (paratantrasvabhava) 58 Imageless knowledge like a pure crystal does not perform perception 59 The image born from falsity is dependent nature (paratantrasvabhava) 60 Subhagupta (3) Conclusion of proof by logic -61-62 When singularity is not established, plurality is not established, either 61 There is no other category beyond singularity and plurality 62 II. Proof by testimony (agama) 63-97

Abbreviations: BCP: Bodhicaryavatara of Santideva with the commentary Panjika of - karamati, Edited by P.L.Vaidya,Darbhanga 1960 PSV: Pramanasamuccayavritti of Dignaga; M. Hattori, Dignaga, On Perception, Harvard University 1968 PV: of acarya Dharmakirti with the commentary Vritti of acarya Manorathanandin, Edited by S. D. Shastri, Varanasi 1968 TBH: Tarkabhasa of Moksakaragupta; Y. Ka jiyama, An Introduction to Bud- dhist Philosophy, Memoirs of the fuculty of letters, Kyoto University 1966 TS: Tattvasamgraha of acarya Santaraksita with commentary, Panjika, of shrl KamalasIla, Edited by S. D. Shastri, Varanasi 1968 -989-