INTRODUCTION

1. THE PURPOSE OF THE PRESENT STUDY

If we glimpse at the history of , we see that almost every school of Indian philosophy has made an attempt to solve the problems of human being that come to his private as well as social life.

Buddhism is not an exception to this. , the founder of

Buddhism also has made an attempt to solve the problem of suffering that comes to human life. While solving the problem of suffering, he has advocated that Trsnd or uncontrolled and unlimited desire of man is the basic cause of suffering.

According to the Buddha, man himself is responsible for suffering as well as responsible for the cessation of suffering. He has further advocated that if an individual has valid knowledge, he can eradicate the Trsnd and thereby makes himself free from suffering. This thought of the Buddha presupposes four things: 1) Human nature; 2)

Nature of the external world; 3) Individual’s knowledge about himself and his knowledge of the external world; 4) Possibility of individual’s being free from suffering. Let us elaborate these points.

The Gautama Buddha has denied the Atmd. He does not accept that there is any eternal principle like Atmd that resides in human body.

Instead of that he accepts that human body is made up of five ; namly, Rupaskandha, Sarhskdraskandha, Samjndskandha,

Veddnaskandka and Vijndnaskandha} Over and above these five

Skandhas, there is no eternal principle that resides in human body.

Among these Skandhas, Sarhskdraskandha plays very important role in the formation of human personality. It is because, Sarhskdraskandha consists of morally good qualities like Upeksa, Karund, Muditd,

Alobha, Advesha, Amoha, etc. as well as morally bad qualities like

Trsnd Dvesha, Rdga, Lobha, etc. It is because of his bad qualities suffering arises in his life and his good qualities enable him to make himself free from suffering.

Hence, it could be said that, according to the Buddha, it is the human nature that is cause of suffering. In addition to this, individual’s knowledge of the external world is also cause of suffering. It is because,

Buddhism accepts that the ultimate reality is devoid of all attributes and

* Harischandra Kaviratna, The HS: Pra.-Hridaya-S utra, verse: 2. change is the feature of the world. Instead of this, when an individual perceives the world differently, he has suffering.

According to Buddhism, if an individual wants to make himself free from suffering, it is necessary for him to have valid knowledge of himself as well as knowledge of the external world. This kind of knowledge eradicates the Trsnd and thereby paves a way for the spiritual development.

In this way, the Buddha’s thoughts on problem of suffering and its cessation are related with his knowledge his own nature as well as knowledge of the nature of external world, and man’s capacity for his spiritual development. Here, some problems arise: how do we explain these thoughts of the Buddha in a systemic way? How do we bring out the epistemological, metaphysical, spiritual considerations behind these thoughts of the Buddha? Answers to these questions could be found in the concept of Sunyatd Analysis of the concept of Sunyatd exposes the metaphysical, epistemological considerations behind the thoughts of the

Buddha. All these aspects of Sunyatd are elaborated Nikdyds as well as in Mahdydna , which are also known as Vaipulya Sutras.

2. SUNYATA: SOLUTION TO THE PROBLEM

The Sunyatd is one of the important doctrines of Mahdydna Buddhism.

Although this is the case, it also is found in the Pdli literature. However, meaning of the Sunyatd as found in the Nikdya texts are different from the meaning of Sunyatd in Mahdydna Sutras. The concept of Sunyatd used in the Nikdya texts talk about the contents of an advanced meditative state as its aim eradication of Trsnd. It beUeves that such eradication is possible through meditation, so it is related for preparation of the mind for meditation. It does not refer to the nature of phenomena and nature of man. Kowledge of which are also necessary for the eradication of Trsnd.

In Pdli literature, the word Sunyatd is used especially with reference to meditation. When an individual meditate the problem is; how he has to make his mind empty so that his mind will become free from attachment, one of the ways for making the mind free from attachment is to see Sunyatd everywhere. An individual can see

Sunyatd everywhere in different ways. In Nikdyds, Sunyatd is expressed in following ways:

1) Sunyatd means emptiness. For example, when an individual

enters into the village, he has to see village as empty that it

has no human beings, trees, etc., though they are there.

Perceiving at the village in this way does not create

attachment in his mind. Here Sunyatd means emptiness.^

' Bhikkhuni Gioi Huong, Boddhisttva and Sunyatd, p. 134. 2) Sunyatd means perceiving the world as non-substancial.

Substancial means belief on etemalism. This belief creates

suffering in dividual mind.^

3) Sunyatd means devoid of this or that quality. It is accepted in

Buddhism that object is unique particular. But due to the

ignorance he imposed certain characteristics on the object and

stars to think that these characteristics are real nature of the

object. That is he could not make the difference between what

is real and unreal, and consequently he has suffering. Instead

of that, if an individual perceives the object as devoid of all

qualities, it is a bare particular. That is, it is SOnya then he

cannot have suffering.'*

4) Sunyatd means freedom of mind; Freedom of mind means

making the mind empty and making mind empty means

making the mind free from attachment. It is because of this

mind becomes firm and unshakable.^

5) Sunyatd means free from hinderences, which are caused by

mind. These hinderences are created by mind through

concepts and language. Here if mind will become free from

^ Sutta-nipata, verse: 1119. ■* Tevijjavacchagotta , p. 162. ^ Mahavedallasutta, p.483. concepts and language then automatically hinderences are

removed.^

6) ^unyatd means Anattd. Sunyata and Anattd are inseparable.^

7) ^iinyatd means Ksanikatd - When an individual accepts non­

substantiality of the object, he accepts Ksanikatd of

everything. He accepts change as structural feature of

everything in the world.*

8) ^unyatd means PratTyasamutpdda - Everything in the world

dependent on others for its existence. Such dependence makes

them Sunya?

According to Mahdydna philosophy, ^unyatd means the absence of inherent existence. It believes on Andtmd, because according to them, there is no Atmd or essence of the human being. It is believes on

Andtmd}^ The Mahdydnists say that not only the self is ^unya, but all things {) also are Siinya. It accepts that everything that exists is dependent on others for its existence, hence whatever exist that is dependent upon causes and conditions.’' The Sunyatd is also considered as the ultimate reality, which transcends the dual conceptions: existence

* Mahasudanasutta, p.298. ’ Culasunnatasutta, p. 147-8. * Vishuddi Magga, p.626. ’ Samutta Nikaya IV 54. Tsondru, Mabja, Ornament o f Reason, pp. 56-8 and 405-417. '' Kalupahana, David J, The Principles o f Buddhist Psychology, p. 120. and nonexistence, identity and difference, permanence and ; and it also transcend the concepts of self, substance.

Karma

In the Mahdprajndpdramitd-hrdaya-sutra (Heart Sutra), the

Sunyatd is identified with the doctrine of non-self. For example, the

Sutra writes, “The five aggregates (Skandhas) - the five components of a human personality - are Sunyatd of any nature of their own.”’^ In the

Tathdgatagarbha Sutra, the Sunyatd is identified with the Buddha- nature or the Buddha-embryo.*"^ It also comes to be connected with the idea of the absolute truth body (Dharmakdya) of the Buddha. That is

Tathdgatagarbha Sutra tries to relate Sunyatd with the potentiality of man’s being Buddha. In the Lahkdvatdra Sutra, the Sunyatd indicates the mutual nature of conditioned things.*^ In Dasabhumika Sutra,

Sunyatd resides in ’s mind on stages of spiritual development of being Bodhisattva}^

In this thesis, an attempt is made to expose different aspects of

Sunyatd with a to solve the problems of human being. In this way.

Kalupahana, David J., ; The Philosophy o f The , p.49.

The Mahaprajnaparamita-hrdaya-siitra M ^ ^ M ^ ^ 'Ci' M), Taisho T08, No. 253, b29.

Wayman, Alex and Hideko, The Lion's roar o f Queen Srimala, p.l06. Suzuki, D.T., Studies in the LankS, p. 168. Wonch’uk explained on The Sutra o f the Ten BhUmi, vol.thi (119), p.531. 8

Mahdydna Sutras have exposed different aspects of Sunyatd. Hence, it is very interesting to see how Sunyatd is related with the human problems and with its solution.

The Sunyatd also refers to the human life and inherent existence.

The Sunyatd is not an entity distinguished from the ordinary life. The

Sunyatd is identified with all of the things of the world, including ourselves. The Sunyatd, therefore, is all forms of existence.’^ The realization of Sunyatd of inherent existence is a state of pure consciousness. Hence, it could be said that Mahdydna Buddhism, accepts that Sunyatd of inherent existence is prerequisite condition for the cessation of suffering. In this way, these Mahdydna Sutras interpreted Sunyatd in different ways and attempt to expose its different aspects. Hence, if we want to study the thoughts of the Buddha it is necessary to study the concept of Sunyatd.

Understanding the importance of Sunyatd in Mahdydna

Buddhism, many scholars have tried to study the concept of Sunyatd.

D.T. Suzuky, Edward Conze, T.R.V. Murti, Paul Williums, Linnart

Mall and many other scholars have studied Sunyatd. Among these scholars, some have explored metaphysical aspect of Sunyatd while

Abraham J. Twerski, Addictive Thinking: Understanding Self-Deception, p.l 13-4. some scholars explored epistemological aspect of Sunyatd. Let us take the review of the thoughts of these scholars on Sunyatd.

3. REVIEW OF LITERATURE

Paul Williums in his book entitled 'Mahdydna Buddhism’ has interpreted the nature of Sunyatd from metaphysical point of view. He has used Sunyatd to elaborate the changing nature of the object.

According to him, Sunyatd is an intrinsic nature of the object. Sunyatd does not mean essence but it means change. It is because object does not have its own nature as very time there is a change that occurs in the object.**

T.R.V. Murti in his book entitled, ‘The Central Philosophy of

Budhism’ has interpreted the nature of Sunyatd from epistemological point of view. According to him, Sunyatd is Prajnd. It is the knowledge of the ultimate reality, which is free from conceptual and linguistic construction.*^

D.T.Suzuki in his book entitled ‘On Indian Mahdydna Budhism’ has interpreted the nature of Sunyatd from spiritual point of view. He has tried to show how the knowledge of Sunyatd leads the individual for his being Bodhisattva?^

'* Paul Williams, MB: the Doctrinal Foundations, p.70. Murti T.R.V. The central Philosophy o f Budhism, p. 160. K.V. Suzuki, D. T, On Indian MB. ed by Edward. Conze, p.33. 10

Linnart Mall also has interpreted ^unyatd from metaphysical point of view in his book entitled ‘Studies in the Astasdhasrikd

Prajndpdramitd and other Essays’. According to him, all Dharmas are having Sunyatd, that ^unyatd for him is nothingness.^'

Edward Conze has interpreted Sunyatd with reference to

Nirvdna. According to him, Sunyatd means signless, the wishless, non­ existence, cessation or Nirvdna. He has elaborated Sunyatd in his book entitled '"Astasdhasrikd Prajndpdramitd Sutra\ Signless means without having any attributes, wishless means sense of empty mind that is mind’s being free from desires or attachment. Sunyatd is Nirvdna means. It is a state of perfect bliss of understanding where the knowledge is similar with ^unyatd}^

When we study all these interpretations of Sunyatd that are made by scholars, we find that they have exposed different aspects of Sunyatd and tried to bring out its importance in the respective fields. However, if we want to understand the Buddha’s thoughts on suffering and its cessation, it is necessary to consider all these aspects of l^unyatd collectively. Because if an individual himself is responsible for his suffering as well as cessation for suffering then it is necessary for us to. investigate his nature, which is the cause of suffering as well as cause

Linnart Mall, Studies in the A^tasahasrika Pra. and other Essays, p. 10. Edward Conze, A?tasdhasrika Pra. SHtra, p. 130. 11 of cessation of suffering. In this context, we have to see whether there is any relation between nature of human being and Sunyatd. Further, man has suffering because he has ignorance about himself as well as ignorance about external d. So it is necessary to investigate the real nature of the world. In this context, we have to see the relation between nature of external world and Sunyatd.

Besides that, an individual has ignorance about the external world; it means he does not perceive the object, as it is in-itself In this context, we have to see the relation between knowledge of the external world and Sunyatd. When an individual has knowledge about Sunyatd with reference to his own nature, external world and knowledge then only his spiritual development becomes possible.

Hence, if we want to understand the thoughts of the Buddha on suffering and cessation of suffering, it is necessary to explore the nature of Sunyatd and further to consider the metaphysical, spiritual, and epistemological aspects of Sunyatd collectively. In this thesis, in order to have a comprehensive account of Sunyatd attempt is made to study it with reference to Vaipulya Sutras, which are also called

Mahdydna Sutras. 12

4. ON VAIPULYA SUTRAS

The most remarkable milestone in the development of Indian Buddhist history is the rise of Mahdydna Buddhism about the second or first century BC.^^ The appearance of Mahdydna is considered as the second turning of the D/zarma-wheel. Mahdydna has opened many new aspects in and Buddhist practice. As a Buddhist school,

Mahdydna inherited the basic teachings of early Buddhism such as The

Four Noble truth, Impermanence, Five aggregates. Non-self, and others on the one hand, and it invented the new doctrines such as

Bodhisattva, Tathatd, Pdramitds, Trikdya (Three bodies), and Sunyatd on the others.

These thoughts have been elaborated in Mahdydna Sutras. These

Sutras are the oldest literature of Mahdydna. They are also called

Vaipulya Sutras. The Vaipulya Sutras consist of some of the most important Sutras of Mahdydna Buddhism. In fact, the most remarkable tenets and philosophies of Mahdydna, such as Tathatd, Trikdya,

Buddha-nature, Dependent origination, and especially the concept of

Sunyatd appear in these Sutras. Hence, in order to understand the philosophy and practices of Mahdydna Buddhism, it is necessary to study Vaipulya Sutras. However, Vaipulya sutras consist of important

Hajime Nakamura, Indian Buddhism: A Survey with Bibliographical Notes, p. 152; Nalinaksha Dutt, MB, p.72; and Gregory Schopen, in Encyclopedia o f Buddhism, p.492. 13

doctrines and principles in Mahdydna Buddhism, and hence it is difficult to study all of them at the same time. It is because of this, present thesis concerns only on "‘Sunyata^' that has been discussed in

Vaipulya Sutras. Mahdydna tradition considers the Vaipulya Sutras as the original teachings of the Buddha.

Etymologically, Vaipulya means broad, vast, great extension, or largeness. It indicates “a Sutra of breadth or scope”. In Chinese translations of Buddhist scriptures, Vaipulya was rendered as ‘correct and equal’ or ‘correct and vast.”^'* Thus, the Vaipulya is understood as a large category of Mahdydna Sutras', and these Siitras are considered as the most authoritative ones in the Mahdydna tradition. Although the

Vaipulya Sutras are put in a category and they share some common characteristics, each of these Sutras is complete in itself. That is, each

Sutra has its own particular philosophical doctrines.

There are two different views regarding the number of Sutras that are categorized under Vaipulya Sutras. According to some Scholars, the

Vaipulya Sutras include the Prajndpdramitd Sutra, the Avatamsaka

Sutra, the RatnakUta sutra, and the Nirvdna Sutra of China. While according to some Scholar, there are nine texts in the Vaipuya Sutras?^

Soka Gakkai, Dictionary o f Buddhism, p.798. Damien Keown, A Dictionary o f Buddhism, p.300. “ P.V. Bapat (ed.), 2500 Years o f Buddhism, Government of Indian, p. 141. 14

B.H. Hodgson, who is a modem Western historian, has first brought many Nepalese manuscripts to the Occident. He also discovered some important manuscripts of the Mahdydna scriptures.

According to him, there are nine Sutras, and the most important scriptures, are as follows; 1. The Prajfidpdramitd Sutra, 2. The

Gandavyuha Sutra; 3. The Dasabhumika Sutra; 4. The Samddhirdja

Sutra; 5. The Lankdvatdra Sutra; 6. The Saddharmapundarika Sutra; 7.

The Tathdgatagarbha Sutra; 8. The Lalitavistara Sutra; and 9. The

Suvarnaprabhdsa Sutra.

These nine Sutras were composed at different periods. They had been written between the period of first century BC and second century

AD. Some of these were written in . However, after the disappearance of Buddhism from India, the Buddhist literature and

Buddhist teaching were not preserved and practiced. Consequently, some Sanskrit versions of the Vaipulya Sutras were lost, and at present, only they are available in Chinese and Tibetan. These nine Sutras are as follows

A detailed study of the MS, see Moti Lai Pandit, ^unyata: The Essence o f Spirituality, Munshiram Manoharlal Publisher, ND, 1998, pp.291-319. Hajime Nakamura, Indian Buddhism: A Survey with Bibliographical Notes, Motilal Banarsidass, ND, 2007, pp. 149-234. And Paul Williams, Mahayana Buddhism: The Doctrinal Foundations, Routledge, London, 2002, p.37ff. 15

1) The Prajnaparamita Sutra (Perfection of Wisdom

In the Vaipulya Sutras, the Prajndpdramitd Sutra is the earliest.

It is believed that the oldest of Prajndpdramitd Sutras, entitled the

Astasdhasrika Prajndpdramitd Sutra (Perfection of Wisdom discourse

in 8,000 lines) have been written in the first century BC. The first

Sutras of the Prajndpdramitd literature appeared at the time when the

canons of Hmaydna schools were putting down in writing. This Sutra

was translated in Chinese in 179 AD. Most of the Prajndpdramitd

Sutras are now preserved in Chinese and Tibetan, and a few are in

Sanskrit. Prajndpdramitd Sutra mainly discusses about the important

doctrines such as Bodhisattva, Six Pdramitds and Sunyatd (emptiness).

2) The Gandavyiiha Sutra (The Flower Garland Siitra or

Huayan- jing)

The Gandavyiiha Sutra is considered as the climax of the

Avatamsaka Siitra. The Siitra was written in Sanskrit in the fourth

century AD. Its Chinese translation was carried out in the fifth century

AD. The Sanskrit versions were lost and have not been found. The

Siitra mainly discusses about the various stages of the practice of the

Bodhisattva'’s path to enlightenment. The Siitra also focuses on the

conceptions of three bodies of Buddha (Trikdya), Sunyatd, Tathatd, and

Bodhicitta. 16

3) The Dasabhumika Sutra

It is an important text of a larger Sutra, the Avatamsaka Sutra.

Currently the Sutra is available in Sanskrit as well as in Chinese and

Tibetan. The content of Sutra focuses on the ten levels (Bhumi) that a

Bodhisattva traverses on the path to enlightenment.

4) The Samadhiraja Sutra (Moon Lamp Sutra

The Sutra dated around the second century AD. Its Chinese translation dated the fifth Century (420-479 AD). The Sutra discusses about the technique of practice of Samddhi (meditation), and the path of

Boddhisattva. It consists of 40 chapters, but at present, only the sixteen chapters are available in Sanskrit. The rest is available in Chinese and

Tibetan do not write no but rearrange the paragraph according to the numbers.

5) The Lankavatara Sutra

It is believed that the Gautama Buddha in Srilankan Island has preached the thoughts in this Sutra. Historically it dated around the second century AD. The Sutra was translated into Chinese in the fifth century AD. The content of the Sutra focuses on the important doctrines of Mahdydna such as the doctrine of Sunyatd, Non-duality, 17

Mind-only, Alayavijndna, and the way of practice of meditation. The

Sutra is available in Sanskrit, Chinese and Tibetan.

6) The Tathagatagarbha Sutra (The Mystery of the

Tathagata

It is also important text of Mahdydna. The Sutra was written down around mid-third century AD. Its Sanskrit version was lost; and currently it is preserved in Chinese and Tibetan translations. The content of Sutra mainly focuses on the doctrine of the Buddha-nature or the Buddha-embryo, and Sunyatd. The text refers to the ultimate reality as the Tathdgatagarbha.

7) The Saddharmapundarlka Sutra (Lotus Sutra

It is one of the important and popular in the Mahdydna tradition.

The Sutra was composed from 40 to 220 AD, and it passed many successive periods to complete its form and theories. The earliest translation in Chinese was carried out in the third century AD. The content of text mainly focuses on the doctrines of Single Vehicle

{Ekaydnd) or the Vehicle of Buddha (Buddhayana), Buddha-nature,

Skillful means, and True faith {^raddha).

8) The Lalitavistara Sutra (The Voice of the Buddha

It is a special Sutra of Mahdydna. The Sutra refers to the birth of the Buddha. It was composed around the third century AD. Currently, 18 there are many different translations in Chinese and Tibetan. The content of Sutra only speaks the autobiography of the Gautama Buddha but without of any important doctrines of Mahay ana.

9) The Suvarnaprabhasa Sutra (The Golden Light

The Suvarnaprabhasa Sutra was written in Sanskrit and then was translated into Chinese in the early fifth century AD. The content of

Sutra centers on the role of the Four Heavenly Guardian Kings, who protect the good earthly rulers. The Sutra also refers to some social matters, such as the right and proper duties that a ruler should follow.

This brief introduction of the Vaipulya Sutras shows how they have played an important role in building the Mahdydna philosophy.

This also shows that although the Vaipulya Sutras are somewhat different in the content and dates of appearance, some of them share main doctrines, especially the doctrine of Sunyatd.

5. THE METHOD OF THE PRESENT THESIS

The main objective of study is to explore the philosophical consideration behind the concept of Sunyatd with reference to Vaipulya

Sutras systematically. Therefore main aim of the present study is to study Sunyatd and to explore its different aspects.

Although Vailpulya Sutras discuss important Mahdydna doctrine, some of the Vailpulya Sutras in fact do not discuss about the Sunyatd 19

doctrine in detail. For example, the concept of Sunyatd has been discussed and elaborated detail in the Astasdhasrikd Prajndpdramitd

Sutra, the Dasabhumika Sutra, the Lankdvatdra Sutra, and the

Tathdgatagarbha Sutra. Hence, this thesis concentrated mainly on the concept of Sunyatd in these Sutras, though thoughts in others Sutras are not ignored or neglected.

I have used the four popular English translations of these Sutras for my thesis: The Avatamsakd Sutra (The Flower Ornament Scripture), translated by Thomas Cleary; The Large sutra on Prajndpdramitd

Sutra (Perfect Wisdom), translated by Edward Conze;^^ The

Lankdvatdra Sutra, translated by D.T. Suzuki;^® and the

Tathdgatagarbha Sutra, translated by William H. Grosnick.^’ I have also referred to the Chinese Tripitakas and their Vietnamese translations. Besides that in order to elaborate the points further, I have also used Sanskrit Buddhist literature, like Vijndptimdtratdsiddhi of

Vansubandhu, Madhyamika-kdrika of Nagarjuna. In addition, available commentaries on Vaipulya Sutras are also studied and used. The other secondary sources are also used for this thesis.

The Avatamsaka Sutra (The Flower Ornament Scripture), trans. by Thomas Cleary, Boston and Shambhala Publications, London, 1985. The Large Sutra on Perfect Wisdom (Pra. Sutra), translated by Edward Conze, UP, 1984. The Lankavatard Sutra, translated by D. T. Suzuki, George Routledge and Sons, London, 1932.

The Tathdgatagarbha Sutra, translated by William H. Grosnick, Princeton UP, 1995. 20

6. BRIEF OUTLINE OF THE THESIS

Chapter 1: Philosophico - Anthropological Aspect of Sunyata

This chapter concerns with the relation between Sunyata and the nature of human being. It is believed in Buddhism that every individual, independently of the consideration of race, sex, gender, class, and caste is capable to attain the . Every man has potentiality to realize his own nature as well as the nature of other beings including external world. In order to explore this potentiality of human being

Tathdgatagarbha Sutra, one of Vaipulya Sutras has invented the notion of Tathdgatagarbha. Tathdgatagarbha tells us that essence of human being is Tathdgatagarbha or seed for being Tathdgata and knowledge of this Tathdgatagarbha leads to Nirvdna. An individual has knowledge of this potentiality through Sunyata. In this chapter, an attempt is made to discuss the nature of Tathdgatagarbha in detail.

Chapter 2: Metaphysical Aspect of Sunyata

It is believed in Buddhism that man’s ignorance about the nature of external world, one also creates suffering in his life. Hence, if an individual has to make himself free from suffering, it is necessary for him to understand the nature of external world, Mahdydna Buddhism elaborated the nature of external world with the help of Sunyata. In this 21 chapter, an attempt is made to explain the nature of the world with the help of Sunyatd. In this context, different meanings and kinds of

Sunyatd have been discussed.

Chapter 3: Epistemological Aspect of Sunyata

In this chapter, I have tried to show the nature of Avidyd or ignorance, it is because while talking about the problem of suffering Gautama

Buddha said that ignorance, which is cause by Trsnd or desire is the basic cause of suffering. It is said that, one has to ends ignorance and suffering through recognition of Pudgalanairdtmya and

Dharmanairdtmya, which leads to knowledge the doctrine of Sunyatd.

Further, Buddhism accepts Andtman or no-self theory as well as momentariness of everything. These doctrines enable the individual to make himself free from suffering. However, in order to serve this purpose, it is necessary that he should have knowledge of these doctrines and he has this knowledge, only when he has knowledge of

Sunyatd. Hence, in this chapter an attempt is made to explain the epistemological aspect of Sunyatd.

Chapter 4: Spiritual Aspect of Sunyata

Aim of Mahdydna Buddhism is to become Bodhisattva. But in order to attain Bodhisattva, he has to pass Bodhisattva Bhumi and has to 22 cultivate virtues and in this journey of the individuals being

Bodhisattva, he is associated with the knowledge of Siinyatd, which is necessary for the spiritual development of the individual. One has to practice . This concept is developed in order to popularize the ideal of Bodhisattva, which was highly emphasized by the Mahdydna tradition in practicing. Hence, an individual can practice Bodhicitta on the path of Bodhisattva. In this chapter, an attempt is made to recognize the transcendental spiritual power of the Bodhisattva in ^unyatd.

Chapter 5: Conclusion

In this chapter, I have tried to bring out Siinyatd doctrine as well as its different aspects with a view to understand its importance in individual’s life. The theory and concepts that have been discussed and elaborated in this thesis, allow philosophical application. So the conclusion depends upon doctrine of Siinyatd to establish, and to bring out a new perspective for study. Further, we should advocate the fact that in some ways, the practice is dependent on the nature of every individual and no self and momentariness of the external world. This is the most important aspect of the Buddha’s teachings that provides the philosophical basis for the practice. Hence, the practice of methods to realize the doctrine of Siinyatd is very important. The doctrine of 23

Sunyatd is related with the . The Four Noble Truths are: 1) Suffering; 2) The cause of suffering; 3) The end of suffering; 4)

The way of the cessation of suffering. All these points have been discussed and elaborated in this thesis.