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-N. AIYASWAMI SASTRI
Introductory
The Pratitya-Samutpada-Hrdaya-Karika 3«IT~~q l~tjiifiTf~'fiT
along with its comment is one of the several treatises composed by
Acarya Nagarjuna, the founder of the Madhyamaka school of Buddhism.
His authorship of this short tract has been attested more than once by
Candrakirti (v. ~~, pp.4-28,HI) and Prajnakaramati (v.
Panjika, pp. 355, 350). Its composition in a catechetical form
further confirms its antiquity. The text consists of originally 5
verses in Arya metre and two Anustubh verses in its Chinese and
Tibetan versi~ms. Of his several metrical compositions we have only
two texts in Arya metre, viz. the present text and the fql;J~olfT;:n:f;ft
The explanatory portion of this text is also fathered upon Nagarjuna
by the Chinese and Tibetan translators. This fact does not appear
improbable when we consider the statement made by Chandrakirti :
fcm~~ch:~ ~'6' 1jG{aTSC1l{'T.'fP'Uf ~lfT~erfcft1l'1f+rtTATq: I "Acarya
(Nagarjuna) while composing a short comment on the fcnr~T~'1T does
not employ any prayoga, a sentence embodying any logical proposition"
~W p. 25 1.6.). This confirms the fact the author could be credited
also with some prose compositions. Of such compositions the Maha-pra
jnaparamita-Sastra 11lfT~~Tq'Rf+rcfp.m~ preserved in its Chinese
translation ranks the foremost (v. Prof. Et. Lamotte's French
Translation with copious annotations; the first two volumes published
so far). We may next notice a small tract both in verse and prose
viz., lfR~~fiTTfQf also preserved in Chinese translation (v. the present
writer's rendering it into Sanskrit in the Visvabharati Annals, Vol. VI)
claiming him as its author; a claim which has fairly been justified by
Chi-tsang (v. my Introductory Note, op. cit). The same Chinese authority
attributes to Cheng-mu f~&1 the prose portion of the Madhyamaka
Sastra. Thus the authorship of the commentary known as Akutobbaya
as attributed to Naga by the Tibetan authorities becomes uncertain.
5
are not available to us in their original Sanskrit. Nos. 5 and 7 are
translated by Schaeffer and H. Wenzal respectively. (v. my Bibliogra-
phy in the Sal. sutra). No.6 is known only in quotations, V. Dvadasamu-
kha, p.24-. a verse pleading for a fundamental tenet of the author,
viz. (jf\;fTfa-CfTc{ non-origination-- theory. Two verses arc cited from
the text in Bodhicarpan:-
1. The ideas of "I" and "mine" are expressed by the Buddha for
some purpose. Likewise skandhas, ayatanas and dhatus arc all stated
(p·37 6).
2. \Vhat comes into being due to causes does not exist p. 500; the
same in Madh. vrtti. p.4-13.
6
4. The negation of soul intended even in the empirical plane
~c:~:n in XVIII, I. is echoed in R. 4 vv. One's own image is
reflected in the mirror, but the image cannot be stated to be
either the same with or different from the face; likewise the
notion of "I" arises on the basis of aggregates fifi;:tT,.
but it is not identical with the later. The reflection of one's
image does not arise in the absence of mirror; likewise the '1'
notion is not in the absen~e of the aggregates. Listening to this
characteristic Dharma venerable Ananda obtained Dharma-
Eye; this fact he himself declared to his fellow monks now and
then (p.3H). .
I). Candrakirti says: In the wake of realizing the Soul-non-subs-
tantiality anc:+rh:R';~ non-substantiality of things pertaining to
the soul anC'11rlFfw+~ is also realized. The same is confirmed
in R. 2 vv. The aggregates are born from the I-notion a{~iifin::
which is false in truth; one who thinks the seed as false, how could
its sprout be true for him? In the wake of the aggregate being
viewed as false the I-notion is extinguished; at the extinction
of I-notion the aggretgate arise no longer (p.H6). They are
cited again on page 41)8 to confirm the idea of auspicious or
inauspicious is false as it is based on the false background fJ[IQ{TS5flT
6. The fact that Buddha preached neither Soul nor non-Soul (XVIII-
6) is corroborated in R. 2 vv:- I\'either soul nor non-soul is
asserted in truth. The great sage shunned from us the two
views caused by the soul and non-soul. He declared what is
seen and what is heard are neither true nor false. If there is
a thesis, then there will be an antithesis; so both are not admis-
sible in fact (P.H9).
1. Again .1 vv. from R. to show that the Buddha preached differently
to different pupils. A grammarian would teach even the al-
phabet; likewise the Buddha preached his pupils (fSfit<T)
dharma according to their capacities. He preached to some the
law in order to deter them from wrong deeds, to some a dualis-
tic law in order to increase merits, to some a deep non-dualis-
tic law which intimidates the timid person, and to some the Bodhi-
factor embodied in yiodness and compassion, ~<TOT-ifi~T-~r+f
(p·H9- 6o )
7
9. Voidness, ~lRJr, being grasped as either an entity or a non-
entity destroys the aspirer. So also says R. -When the
preacher ill-conceives the voidness, as a result of this,
the listener, the ignorant, becomes spoilt and falls downward in
the 3fCJ1f.q hell (p.4-9 6).
2. Surpreme truth falls not within the cognizance of senses (p. 365=
C.III. 18).
8
5. Buddha has no Sattva-idea (in himself) but has it towards the
down-trodden due to compassion (p.489 == C. I ,8)
II. The world is born, stays and perishes: all these are mere
. imaginatIOns (p. 57 3 = c.m, 34)·
10
The first-category consists of the causal links Nos. I, 8 and 9 =ignorance,
thirst and clinging respectively. The second is formed of Nos. 2 and
10 = formation and becoming; the other links are included in the third
cateaory. From the first category arises second and from the latter the
b '
third arises. The disciple asks: Who is the over lord above all and what
is His function towards them? The author replies: The Universe is an
interplay of series of causes and effects and there is no overlord of any kind.
Question: Who is then that travels from this world to the next one.
Reply; There does not exist even a subtle particle that travels from this
world to the next one. Nevertheless the void things are produced from
the void things. From the five causes, i.e. defilement and action
which are void, i.e. devoid of the soul and anything pertaining to the soul
are produced seven results, i.e. Suffering that are void, etc. The follow-
ing examples are cited to make the point clear: Mouth-to-Mouth
preaching ~::neijllf, lamp. seal, mirror, sound, sun-stone and seed,
etc. It is argued that the if what is uttered by the teacher
reaches the pupil, then the passage uttered by the teacher would be devoid
of the latter. The passage uttered by the pupil does not come from any
other source because the other source cannot be its cause. It could
hardly be possible to determine whether the passage uttered by the pupil
.and the passage uttered by the teacher are identical or di·fferent. Like-
wise the rebirth-mind of the future life is produced on the basis of the
death-moment-mind and the former cannot be said to be either identical
with or different from the latter.
The author finally explains how one realises the ultimate release.
He should not view pervertedly an impermanent thing as permanent,
an upleasant thing as pleasant and a soulless thing as soul-endowed one.
11
When he gets rid of such perverted views, he will have no more a desire
for them. In the absence of desire no hate arises; in the absence of hate
no action is undertaken; in the absence of action he does not cling to
anything; in the absence of clinging he manifests no becoming and in the
absence of becoming he does not suffer a rebirth. Thus a new fruit in the
form of body and mind is stopped for ever; that is to be iunderstood as
the ultimate release. The wise should, therefore, shun all the wrong
views: Eternalism, Nilhilism and others.
Thus, though the treatise is very short, the author has well
elucidated in it the creed of the Buddhist doctrine under two heads:
I) The universe is nothing but an interplay of causes and effects -
a scientifically tenable approach; and there is no Super-human
presiding over the destiny of mankind which is, on the other hand,
governed by its own law of action. 2) Release, qT!H, is a freedom
from ever-rotating wheel of life and death and it is perhaps something
like merging of individuality into an impersonal and undivided whole.
We should not miss here to take note of the author's eloquent exposi-
tion of Nirvana in his Sastra:
The Arya verses of this text and its commentary upto 3rd verse
are adopted from Dr. V. V. Gokhale's paper published in Studia Indologica,
19H, pp.IO-I06. Luis de Vallee Poussin first translated into French
the text CfiTf~ in his Theories des Douze causes. p. 122-24.
An English translation of the whole text from its Chinese version has
also been published by me in 1940.
The Tibetan texts that are published here are copied from
Tanjur, Mdo, gLf.206, 4 ff, and collated with the same texts in Mdo.
thsa, f. 166, ff. noting their important differences in a separate page.
12
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SKT. TEXT NOTES
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FOOT-NOTES
3. =pada-mula
4. Tsa. QI'
10. "~"i'~'l'
11. "~.J.I~'~'
27