Monday, May 08, 2006

Just finished reading... Nagarjuna

I've just finished reading Jay L Garfield's
The Fundamental Wisdom of the Middle Way : Nagarjuna's Mulamadhyamakakarika, which seems to be the best rated commentary on Nagarjuna's most important work. It's quite dense reading but very rewarding - Garfield's insight is penetrating and Nagarjuna's philosphy is powerful, rigorous and sublime.

Nagarjuna is probably the most influential Buddhist philosopher after Gautama Buddha himself and the chief proponent of the early Mahayana Madhyamaka philosophy, which emphasises the 'Middle Way' between philosophical extremes particularly Eternalism and Nihilism. Nagarjuna is also the developer of Gautama Buddha's concept of sunya ('void') into the concept of Sunyata ('emptiness of self-nature'). This logical approach to Buddhist philosphy, although very powerful was often misunderstood as a form of Nihilism and probably for this reason was generally supplanted with more poetic, metaphorical approaches.

Much like Wittgenstein, Nagarjuna is logically rigorous yet manages to indicate a 'sublime' reality which transcends logic and language. He even refutes the views of philosophers without proposing or holding any view whatsoever - successfully as far as I can tell.

He covers pretty much every aspect of philosphy and metaphysics - reducing beliefs and problems (again like Wittgenstein) to errors of thought and language - and reading him clarifies a great many confusing aspects of Buddhist philosophy such as the nature of the self, which are glossed over by so many others.

One of the concepts I really wanted to get to grips with when I started this was the idea that not only are entities 'empty' but that 'emptiness itself is empty' (and so on). And this book certainly helped me to understand this. Emptiness is not to be mistaken as an essential characteristic of entities or reality - it is not itself the self-existent nature of things - it is only a reference to the lack of self-existence in things. That lack is not a property just as nothing is not a thing.

Here are a few choice extracts.

He opens with this little corker:

Neither from itself nor from another,
Nor from both,
Nor without a cause,
Does anything whatever, anywhere arise.


Although this sounds Nihilistic, it is not, but this can only be properly understood in the context of the rest of the work. And refuting the view of emptiness as a an inherent property or a view to be clung to is perhaps the core and final message of the text.

On emptiness he says:

Whatever is the essence of the Tathagata [Buddha],
That is the essence of the world.
The Tathagata has no essence.
The world is without essence.


Everything is real and is not real,
Both real and not real,
Neither real nor notreal.
This is Lord Buddha's teaching.


Many problems in Western philosphy as well as Buddhism can be seen in terms of a confusion between conventional and 'ultimate' categories of truth.

The Buddha's teaching of the Dharma
Is based on two truths:
A truth of worldly convention
And an ultimate truth.

Those who do not understand
The distinction drawn between these two truths
Do not understand
The Buddha's profound truth.

Without a foundation in the conventional truth,
The significance of the ultimate cannot be taught.
Without understanding the significance of the ultimate,
Liberation is not achieved.


The human tendency to reify - to treat abstract concepts as inherent entities or properties - is difficult to escape. Even emptiness becomes something that Buddhist's cling to and regard as some sort of inherent or transcendent reality or a nihilistic view of the universe as non-existent.

By a misperception of emptiness
A person of little intelligence is destroyed.
Like a snake incorrectly seized
Or like a spell incorrectly cast.

For that reason - that the Dharma is
Deep and difficult to understand and to learn -
The Buddha's mind dispaired of being able to teach it.

You have presented fallacious refutations
That are not relevant to emptiness.
Your confusion about emptiness
Does not belong to me.


"Empty" should not be asserted.
"Nonempty" should not be asserted.
Neither both nor neither should be asserted.
They are only used nominally.


What is dependently co-arisen
That is to be explained to be emtiness.
That, being a dependent designation,
Is itself the middle way.


The victorious ones [ie. Buddhas] have said
That emptiness is the relinquishing of all views.
For whomever emptiness is a view,
That one has accomplished nothing.


For those, like myself who desire logical thoroughness, Nagarjuna is ideal, yet he leaves us with a vision of the world in which logic and language are peripheral and provisional and in which 'absolute truth' is absent - a view of reality in which everything is just as it is. I'll finish with this excerpt from Wittgenstein which resonates extremely well with Nagarjuna.

My propositions serve as elucidations in the following way: anyone who understands me eventually recognises them as nonsensical, when he has used them - as steps - to climb beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.)

What can be said can be said clearly
What we cannot speak of we must pass over in silence.


Given that Nagarjuna has only become visible to western philosophers in the last two or three decades, it seems, I imagine that Wittgenstein was entirely unaware of Nagarjuna.

5 Comments:

At May 08, 2006, Blogger Derek (formerly 'me') said...

Emptiness I still don't understand - I mean, there's all this stuff here! (which, of course, is simply termporary patterns of mass/energy - but it ain't nothin, that's fo sho)

Or does he mean 'emptiness=everything'?

In other words, there is no remainder to the mathematics of infinity?

But why use the word emptiness? I'm not sure what is gained by this word - why not say everythingness? Or nonduality?

 
At May 08, 2006, Blogger Jules said...

What's emptiness? I don't know.
Maybe emptiness == don't-know

 
At May 08, 2006, Blogger Shonin said...

Lot's of practicing Buddhists don't know the meaning of 'emptiness' (Sunyata), which is a key Buddhist concept. It's not surprising because it's not an easy idea and it's often misrepresented.

Emptiness is not a vague mystical concept - it is precisely defined. It definitely does not mean total non-existence, although sometimes it is described as ultimate non-existence.

The concept of emptiness (Sunyata) was developed primarily by Nagarjuna - it is a reference to the absence of self-nature of all things. The reality of things is dependent on causes and conditions, on relations with the rest of reality and on the mind that perceives. It does not arise from and is not inherent in itself. Ideas of self or essence are provisional concepts rather than real entities. And even emptiness itself is not an inherent characteristic.

Sunyata is exactly the same as Dependent Origination - one is framed negatively and one is framed positively. This is why in the Heart Sutra we have the stanza 'form is not different to emptiness, emptiness is not different to form'. Form is not different from emptiness because emptiness is just the absence of self-nature in form - it is not something different or additional to form. Emptiness is the same as dependent origination and form is the same as dependent origination.

Shunyata

For a better understanding, I recommend reading Nagarjuna himself.

There is also a secondary meaning - mainly in Zen I think - which refers to emptiness as a mental state - being one free from duality and, mental imputation and attachment.

 
At May 09, 2006, Blogger Shonin said...

Emptiness is a topic that few people understand (and I make no claims to understanding). It is also not really necessary to understand it.

I've been thinking about this. Nagarjuna and the other Madhyamaka philosophers used the concept of emptiness as a vehicle for enlightenment. But Zen (and to an extend other schools) more or less abandons the philosphical route. It is certainly true that having a merely intellectual understanding is of no use in itself and if 'emptiness' is something that is clung to in any way it can become a hinderance.

Yet in a sense it seems that enlightenment can only be achieved by realising it, directly for oneself.

The text of the Heart Sutra - probably the core text for Zen - describes such a realisation:

When the Bodhisattva Avalokitesvara.
Was Coursing in the Deep Prajna Paramita.
He Perceived That All Five Skandhas Are Empty.
Thus He Overcame All Ills and Suffering.
Oh, Sariputra, Form Does not Differ From the Void,
And the Void Does Not Differ From Form.
Form is Void and Void is Form;
The Same is True For Feelings,
Perceptions, Volitions and Consciousness.
Sariputra, the Characteristics of the
Voidness of All Dharmas
Are Non-Arising, Non-Ceasing, Non-Defiled,
Non-Pure, Non-Increasing, Non-Decreasing.
Therefore, in the Void There Are No Forms,
No Feelings, Perceptions, Volitions or Consciousness.
No Eye, Ear, Nose, Tongue, Body or Mind;
No Form, Sound, Smell, Taste, Touch or Mind Object;
No Realm of the Eye,
Until We Come to No realm of Consciousness.
No ignorance and Also No Ending of Ignorance,
Until We Come to No Old Age and Death and
No Ending of Old Age and Death.
Also, There is No Truth of Suffering,
Of the Cause of Suffering,
Of the Cessation of Suffering, Nor of the Path.
There is No Wisdom, and There is No Attainment Whatsoever.
Because There is Nothing to Be Attained,
The Bodhisattva Relying On Prajna Paramita Has
No Obstruction in His Mind.
Because There is No Obstruction, He Has no Fear,
And He passes Far Beyond Confused Imagination.
And Reaches Ultimate Nirvana.


However, as you said Mike, complete enlightenment is beyond empty and non-empty, beyond samsara and nirvana. These distinctions are themselves traces of samsara.

 
At May 10, 2006, Blogger Jules said...

very nice, jz

 

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