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xxiv
INTRODUCTION.
existence, (iv) Anubhaya, a negation of existence and non-
existence. Anything that stands under the examination under
these four heads is real or true, the others are false, momentary
and phenomenal. That real thing is described in the very
Mangalacarana as Eight Noes' The Mangal膩cara峁嘺 runs
thus :-
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[anirodhamanutp膩damanucchedama艣膩艣vatam |
vyanek膩rthaman膩n膩rthaman膩gamama nirgamam ||
] The work examines from the point of view of the idealistic
philosophy the senses and the objects of the sense, and proves
that neither the senses nor the objects exist. By the word
existence is meant pure existence or real existence not practical
existence. It says that there are two aspects of truth, Param-
盲rtha Satya and Samv峁泃a Satya, and the Maha-y膩na school
shows by gradual steps that the Samv峁泃a Satya merges into
Paramartha Satya. In Vedantic language this would be the
merging of the Vyavah膩rika Satya into the Supreme Brahma.
The Madhyamaka shows this line of argument to the best
advantage, but the best means of studying the nature of these
two truths is to be found in the ninth chapter of the Bodhi-
cary膩vat膩ra by Santi Deva. This chapter is called Praj帽膩-
p膩ramit膩 or Knowledge par excellence. But what is this
Praj帽膩? Examine it under the four heads, and it is a thing
which has neither existence, nor non-existence, nor a combina-
tion, nor a negation of the two. And this is what is called
S奴nya. Some people think that S眉nya is negation of existence,
but no! it is the Absolute which transcends human faculties
and embraces the whole Universe. It is neither created nor
can it be destroyed, it is the totality of our knowledge, this
is Praj帽膩, it is 艢奴nyata. This is one phase of Praj帽膩. Of the
other phase we will speak of later.
Shortly after N膩g膩rjuna there arose a new school of
thought amongst the Maha-y膩nists who were not satisfied with
the S奴nya-v膩da. They thought that Sunya-v膩da cannot be the
highest aim of human aspirations. They wanted consciousness
along with it. A great monk named Maitreya-n膩tha wrote a
very short, but a very pregnant work in eight short chapters,
entitled, the Abhisamayalankara-k膩rik膩 and the Praj帽膩-p膩ramit膩
8,000 was converted into a larger recension in 25,000 艣lokas