Pratyaya PariksaExaminations of Conditions
Arya Nagarjuna’s
Mulamadhyamaka Karika
5
Pratyaya Pariksa – Examination of
conditions
• 1.Na svato napi parato
• Nadvabyam napyahetutah
• Uppanna jatu vidyante
• bhavah kvacana kecana
• (No existents whatsoever are evident
anywhere that are arisen from themselves,
• from another, from both, from a noncause)
Pratyaya Pariksa- Examination of
conditions
• Bhavah- existence does not arise from
• Itself, not from others, not from both (itself
and others), neither from itself and no from
others) whatsoever, anywhere.
• In this verse refers to four different
theories of causation or arising 1. Self
causation 2. external causation 3. both
• Self and external causation 4. arising out
• Of a non-cause.
Pratyaya Pariksa – Examination of
conditions
• By this theory, Sankhya theory of selfcausation, Yoga theory of external- causa• Tion, Jaina theory of self causation,
theory of external causation both and the
theory of materialists no-cause and
condition theories are rejected.
• In this chapter there are two major points
are examined by Arya Nagarjuna. Out of
Pratyaya Pariksa – Examination of
Conditions
• Those two (1Stanza) the First one is the
04 theories presented by various religious
and philosophical groups on any existence
(Bhava).
• (2Stanza) the Second one is in Buddhist
thought there are 04 conditions. Hetu
(Cause), Alambana (Objective support),
Anantara (immediate) and Adhipati
(dominent)
Pratyaya Pariksa – Examination of
Conditions.
2.Catvarah pratyaya hetus
• Calambanam anantaram
• Tathaivadhipateyam ca
• Pratyayo nasti pancamah.
• (There are only four conditions, namely,
• 1.Primary Condition (cause or reason),
• 2. Objectively supporting Condition
Pratyaya Pariksa –Examination of
Conditions
• 3. Immediately contiguous condition and
• 4. Dominant condition. A fifth condition
does not exist.).
• In this chapter first four propositions such
as Svatah, Paratah, Ubhayatah,Ahetutah
• are the four points, which are
presented by various Indian thinkers with
regard to the origination of anything during
the time of the Buddha in Ancient India.
Pratyaya Pariksa- Examination of
Conditions
• In the Acelakassapa Sutta of Nidana
• Samyutta of S. the Paribrajaka called
Acelakassapa inquiring the origins of
• Suffering from the Buddha the following
• Four points put forwarded.
• 1.sayamkatam dukkham (Is suffering
made by oneself?).
• 2. Paramkatam dukkham (Is Suffering
Pratyaya Pariksa- Examination of
condition
• Made by others?
• 3. Sayam katam param katam ca
dukkham –(Is suffering made by oneself
• And others?)
• 4. Asayamkaram aparamkaram
adhiccasamuppannam dukkham (Is
• Suffering not made by oneself and others,
• But originated automatically?).
Pratyaya Pariksa- Examination of
Conditions
• The Buddha rejected all these Four Points
and explained the origins of suffering on
the basis of Pratityasamutpada
(Dependent Origination).
• According to the Sutta (1)the Buddha
rejected the 1st point because of it was
based on Soul (Eternalism).
• (2) Point was based on Nihilism.
Pratyaya Pariksa – EXAMINATION
OF Conditions.
• (3). Third points is mixed up with two
wrong views.
• (4) Fourth one rejects the fundamental
principle of Buddhism. That is the theory of
• Cause and effect. Therefore naturally
these views are rejected according to
Buddhism.
• In the first Stanza of Pratyaya Pariksa the
Pratyaya Pariksa – Examination of
Conditions
• Four points rejected by Nagarjuna were
the same points rejected by the Buddha in
the Acelakassapa Sutta. The Bddha
rejected them because of those views
were based on Atma view (view of Soul).
Nagarjuna also rejects them explaining
basis of the nature (Svabhava) Means the
Concept of Atman and its non-Reality.
Pratyaya Pariksa – Examination of
Conditions
• The four kinds of points forwarded by the
Nagarjuna in the second stanza are the
points accepted by Sarvastivadins. Those
four points are four conditions (Pratyaya),
• Which were not a creation of Sarvastivadi
• But something mentioned in the Early
Sutras as well as which is mentioned in
the Abhidhamma. Theravadins accepted
Pratyaya Pariksa – Examination of
Conditions.
• 24 conditions (Patthana). But
Sarvastivadins accepted only four
conditions. Not only in this chapter but
also in most of the other chapters of
Madhyamaka karika Nagarjuna critizises
Sarvastivada point of views.
Sarvastivadi point of view is primarily with
regard to the Self-nature (Svabhava)
Pratyaya Pariksa – Examination of
Conditions.
• Based on belief of things (Dharma) belong
to the three-time factor (Kalatraya).
According to that acceptance the Hetu
(Cause) which is a primary concept in
Buddhism and related concepts which are
accepted as the things (Dharma) belong to
the self nature (Svabhava). But according
to Kalupahana, though Nagarjuna rejects
the
Pratyaya Pariksa – Examination of
Conditions
• Dharma theory of Sarvastivadins, they
never condemned the Pratityasamutpada
teachings. ( Kalupahana, Nagarjuna, the
Philosophy of Middle way, Reprinted,
Motilal Banarsidas, Delhi,1991).
• The Nagarjuna’s primary task was to reject
• The concept of self-nature (Svabhava)
Pratyaya Pariksa – Examination of
Conditions
• Which is based on Atmavada. His reasons
Was the Self-nature of (svabhava) Bhava does
not appear on conditions of those things.
3. Na hi svabhavo bhavanam
Pratyayadisu vidyate
Avidyamane svabhave
para bhavo na vidyate.
Pratyaya Pariksa – Examination of
conditions
• (The self-nature of existence is nor evident
• In the conditions etc., In the absence of
• Self nature (Svabhava), other nature
(Parabhava) too is not evident)
• Here Bhava means the existence
(Dharma) which are originated in relation
to all beings and Persons (Dharma).
Pratyaya Pariksa – Examination of
Conditions
• If Bhavas originate from pratyayas the self
• Characteristics (svalaksana) belong to
those bhavas must have come from those
causes (Pratyayas) (Hetu). Therefore
• If any bhava has any characteristic that
could be evident in those causes of that
thing. If those things could not be visible
• In those Bhavas, then how one can talk
Pratyaya Pariksa – Examination of
Conditions
• About Parabhava,(other- nature) which
are not evident. Here Para means ‘’other’’
exists in relation to Sva means “self” ( that
is relativity). (Sva – Para are relative
matters)
This 3rd stanza is very important to
understand the thought of Arya Nagarjuna
and the logical system of Arya Nagarjuna .
He always rejects one
Pratyaya pariksa – Examination of
Conditions
• One matter of two relative matters and
through one rejection he let the other
matter’s rejection automatically. When we
investigate logically the rejection of one
matter of two relative matters, naturally let
the other matter’s rejection also. By that
• Way there is no doubt about the validity of
this rejection of one matter leads to the
rejection of other matter.
Pratyaya Pariksa – Examination of
Condition
4.Kriya na pratyayavati
• Napratyayavati kriya
• Pratyaya nakriyavantah
• Kriyavantas ca santy uta
• Activity is not constituted of conditions, no
• Activity Is non-constituted of conditions.
• Conditions are neither constituted nor non-
Pratyaya Pariksa – Examination of
Conditions
• Non-constituted of activity.
• 04 th stanza critically evaluated the
relationship of condition (pratyaya) and the
activity (Kriya).
• “Kriya” according to Arya Nagarjuna any
results generating cause (Hetu) means
• A power of potentiality (Sakti) in something
to produce the effect (artha). (Generating
power).
Pratyaya Pariksa – Examination of
Condition
• Nagarjuna was not unaware of such an
explanation of activity, for in the Buddhist
context Kriya is generally identified with
arthakriya (Karithra). Sarvastiadi term for
• Arthakriya is Karithra.
Pratyaya Pariksa – Examination of
Condition
• This 04th stanza seems at a glance a
statement of Arya Nagarjuna with a
combination of two statement of
contradictory nature. But we have to
understand it in two different ways of
meanings. According to one meaning
Action is not constituted by the condition.
According to the other meaning this action
• is not devoid of condition. This with regard
Pratyaya Pariksa – Examination of
Conditions.
• Action only. But with regard to condition
also the same means condition also is an
embodiment of action and action is not
devoid of condition.
• In here Arya Nagarjuna rejects the two
concepts Kriya and Pratyaya as to one
• meaning and accepts it in another
meaning.
Pratyaya Pariksa – Examination of
Codition
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5. Utpadyate pratityeman
Iti’me pratyayah kila
Yavan notpadyata ime
Tavan napratyah katham
These are conditions, because depending
upon them these (others) arise. So long
as these (others) do not arise, why are
Pratyaya Pariksa – Examination of
Conditions.
• They not conditions?
• By this stanza Nagarjuna investigates the
definition of Pratyaya and says:
“Depending on these conditions they are
• arise”. Therefore condition has the
characteristic of generation. But whichever
• Will be the condition of something, that
could be the effect of something.
According to occasions not only the act of
Pratyaya Pariksa – Examination of
conditions
• Generation (utpadana) but also other
actions possible. According to that
meaning Nagarjuna questions, when
conditions do not engage in the action of
generation at that time are we not identify
them as non-conditions (apratyaya)?. In
• Another words, according to realistic
• Interpretation, for a condition apart from
Pratyaya Pariksa – Examination of
condition
• Generation there is not possible other
action. But if it does other action or does
not do its own action, then it will be a
different thing. By this reasoning
Nagarjuna rejects realistic interpretation
based on self-view (Atmavada) means the
view of self-nature (svabhava vada).
Pratyaya Pariksa – Examination of
conditions
• The difficulty faced by dividing artha
means effect into Sat (Existent) or Asat
(non-existent) explained in the 6th Stanza.
• 6.Naivasato naiva satah
• Pratyorthasya yujyate
• Asatah pratyayah kasya
• Satasca pratyayena kim
Pratyaya Pariksa – Examination of
Condition
• A condition is not appropriate on a
foundation (vastu) truly existent (sat) or
not existent (asat).Of what non-existent
(effect) is a condition? Of what use is a
condition of the existent (effect)?
• This logical difficulty arises when exist is
• Taken as existent and non-exist is taken
as non-existents.
Pratyaya Pariksa – Examination of
conditions
• When things exist as existent (satbhava)
then it exists without the help of others.
Non-existence (asatbhava) means there is
• Not existent at all. In these two occasions
• conditioning means completely useless.
• Existent thing exist without the support of
conditions or any external cause and non• Existent thing do not exist at all.
Pratyaya Pariksa – Examination of
conditions
• No conditions are necessary for any of
those two. For the first one no conditions
are necessary. The second one do not
exist for conditions. Here explained the
useless nature of conditions in the
acceptance of soul theory.
Pratyaya Pariksa – Examination of
condition
• 7. Na san nasan na sad asan
•
Dharmo nirvartate yada
•
Katham nirvartako hetuh
•
Evam sati hi yujyate
• Since (yada) a thing (dharmo) that is
existent (sat) or non-existent (asat) or both
(sadasat) is not produced ( na nirartate).
•
Pratyaya Pariksa – Examination of
condition
• In this manner how there would be a
producing cause?
• (Existent, non-existent and both existent
and non-existent thing cannot produce. In
that situation can there be a producing
cause?)
• Now begins the criticism of Alambana
pratyaya ( condition of objective support).
Pratyaya Pariksa • 8. Analambana evayam
•
Sandharma upadisyate
•
Athanalambane dharme
•
Kuta alambanam punah.
• A thing that exists ( San dharma) is
indicated as being without objective
support. When a thing is without objective
support (atha analambane dharme),
Pratyaya Pariksa – Examination of
Conditions
•
•
•
•
For what purpose is an objective support?
(punah alambanam kutah).
Meaning of 7-8 stanzas:
If anything is existent that thing is not
necessary to produce again. If anything is
non-existent (Asat) then there is nothing
• To produce. Anything cannot be at once
• Existent and non-existent. Because
Pratyaya Pariksa – Examination of
Condition
• They are against each other. According to
that there is nothing to produce, therefore,
the cause of production is not necessary. If
there is a thing which is sat then for the
• Existent thing there is no need a support.
The reasons which has been put forwarded
with regard to Asat and Sat+asat thing is
similar to above mentioned. Therefore
Pratyaya Pariksa – Examination 0
• The condition of objective support
(Alambana pratyaya) is also not
necessary.
• 9. Anutpannesu dharmesu
•
nirodho nopapadyate
•
Nanantaram atho yuktam
•
Niruddhe pratyayas ca kah
Pratyaya Pariksa – Examination of
conditions
• When things are not arisen (from
conditions), cessation is not appropriate.
• When (a thing has) ceased ( niruddhe),
what is (it serve as) a condition? (kah
pratyayah). Therefore, an immediate
condition is not proper. (atah na
anantaram).
Pratyaya Pariksa – Examination of
conditions
• Anantara pratyaya shows whith the
Cause’s non-existent (abhava) then
• Immediately after that result will originate.
• Nagarjuna is reasoning if the result is not
• Existent and accepting the non-existent of
• Causes the results will be causeless. This
shows the concepts of cause and effects
• As the
Pratyaya Pariksa – Examination of
condition
• This explains the invalidity of acceptance
the concepts of cause and effect as they
• Are devoid of their intrinsic nature.
• 10. Bhavanam nisvabhavanam
•
Na satta vidyate yatah
•
Satidam asmim bhavati
•
Tyetam naivopapadyate
Pratyaya Pariksa – Examination of
condition
• Since the existents are devoid of selfnature, their existence are not evident.
• (If this is the case) “When that exists, this
• Comes to be” (asmin sati idam bhavati)
• Will not be appropriate.
Pratyaya Pariksa – Examination of
Condition
• 11. Na ca vyastasamastesu
•
Pratyayesvasti tat phalam
•
Pratyayebhyah katham tacca
•
Bhavenna pratyayesu yat
• The effect does not exist in the conditions
that are separated or combined.
Therefore, how can that which is not found
Pratyaya pariksa – Examination of
conditions
• In the conditions come to be from the
conditions?
• Stanza No.10 Nagarjuna rejects the self
nature view (sva-bhavavadi) of condition
(pratyaya). Then in the 11th stanza
Nagarjuna pada criticizes self-nature
concept in the effect.
Pratyaya Pariksa – Examination of
condition
• First of all explains any effect is not the
outcome of any seperate pratyaya or
combined of all pratyayas. Example: A lot
• of causes of Mango plant such as Mango
nut, soil, water, Sunshine etc, among the
causes of mango plant, cannot see in
each cause or in the bunch of causes.
Pratyaya Pariksa – Examination of
condition
• Then Nagarjuna questions how a new
effect has come out which was not in the
causes?
• Then Nagarjuna’s next question is that if
• Any effect has come out from which was
not in the causes, why not from any
causes the same effect will not originate?
• That has explained in the12th stanza.
Pratyaya Pariksa – Examination of
condition
• 12. Athasad api tat te bhyah
•
Pratyayebhyah pravartate
•
Apratyayebhyo’pi kasman
•
Nabhipravartate phalam
• If the non-existent (Asat) is produced from
those conditions, why not proceed an
effect from non condition.
Pratyaya Pariksa – Examination of
condition
• If that effect, being non-existent (in the
conditions) were to proceed from the
conditions, why does it not proceed from
non-conditions?
• In this stanza shows that there is a clear
distinction between cause and effect and
the concept of cause is empty of its
essence.
Pratyaya Pariksa – Examination of
condition
• 13 Phalam ca pratyayamayam
•
Pratyayascasvayammayah
•
Phalam asvamayebhyo yat
•
Tat pratyayamayam katham
• Effect is made out of condition. But the
• Condition is not self-made. The effect
which is produced from something which
is not self-made how can say that has
• originated from conditions?
• 14. Tasman na pratyayamayam
•
Napratyayamayam phalam
•
Samvidyate phalabhavat
•
Pratyayapratyayah kutah
• Therefore, effect is not made from
condition, or not made from non-conditions
Pratyaya Pariksa – Examination of
conditions
• When there is no effect where the
conditions or non-conditions are evident?