Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 73

THE CONCEPT OF CHANGE-AS TREATED IN BUDDHISM
--SACTION-I HINAYANA BUDDHISM
Dr. Bhavana Trivedi
In all the four schools of Buddhism, the doctrine of pratitya-samutpāda plays the pivotal role representing the different Buddhistic theories of change. The Buddhistic theories of change differ' according to the different interpretations of the doctrine of pratītya-samutpada given by different Buddhist schools.
Accordingly in the Vaibhāșika school, the doctrine of pratitya-- samutpäda stands for its psychological significance. It is expressed here as the theory of nairātmyavāda. Let us therefore examine the Vaibhāşika's doctrine of nairātmya.
The aim of human life, believes Buddhism, is to be free from the bondage of nāma-rūpa. The question arises : what is nāma and what is rūpa ? Unlike the Upanishadic meaning of these two ternus, here the word 'nāma stands for the mental series' whereas "rūpa' is a term used to signify the 'non-mental series'. The former, namely nāma, signifies four aggregates (1) Vedana Skandha (feeling), (2) Sanjñā skandha (ideas), (3) Sauskāra skandha (volition or disposition) and (4) Vijñāna skandha (pure consciousness). By nama', the reference is to the combination of (mental states) citta-caittasika dharmāh. 'Rūpa' on the other hand, stands for what is known as non-mental series (rupa skandha). It is also called the bhutabhautika dharmāh, which in turn is believed to be constituted of the four mahābhutāh (earth, water, fire and air).1
Thus according to Buddhism, there is no eutity called 'self' or 'thing'. Instead, in Buddhist's opinion, there exists an aggregate of mental and material (non-mental) series. There is no substance called 'self' over and above the aggregate of four skandhāh, nor is there any 'thing' called substance (or substratum) over and above the qualities grasped by the senses. Since the so called 'thing' or 'substance' (can not be known by any of the senses, its supposed existence remains merely a matter of belief. This doctrine is known as the doctrinc of nairātmya. It stands for bringing forth negatively, what an entity is not. The doctrine, if positively stated, stands for bringing out the sanghāta nature of the so called entities. In brief, there is neither the thing' or 'object nor the 'self' or 'subject. Whatever is, is instead, the aggregate of bhuta-bhautika sanghāta and cittacaittasika sanghāta respectively.