Second Chapter Of Bhavyas Madhyamakahrdaya

Here's a comprehensive summary of the provided English text, which is an article by V. V. Gokhale discussing the Second Chapter of Bhavya's Madhyamakahṛdaya:

The article by V. V. Gokhale focuses on the Second Chapter of Bhavya's Madhyamakahṛdaya, titled "Munivratasamāśraya" (Taking the Vow of an Ascetic). Gokhale highlights that the Madhyamika school, often associated with logic and transcendence, also possessed a strong ethical and ascetic dimension, exemplified by figures like Santideva. Bhavya, a commentator on Nagarjuna and a potential rival of Buddhapalita, is presented as an important proponent of this ethical aspect within the Madhyamika tradition.

The Madhyamakahṛdaya itself is described as Bhavya's significant work, structured into chapters that lay out his philosophical approach. The first three chapters form the core of the treatise:

1. Bodhicittäparityāga (Not surrendering the Spirit of the Highest Wisdom)
2. Munivratasamāśraya (Taking the Vow of an Ascetic)
3. Tattvajñānaiṣaṇā (Quest for Truth)

These initial chapters, especially the third, are crucial for understanding Bhavya's method of forming syllogisms to arrive at conviction about absolute Reality. The subsequent chapters (IV-XI) involve a critical examination of various Buddhist and non-Buddhist schools of thought.

Gokhale notes that the first three chapters likely originated as an earlier, shorter work titled Tattvajñānāmṛtāvatāra. The term "tattva" (reality) was a common descriptor for the absolute among Buddhist philosophers, and Bhavya himself refers to it as "tattvajñānāmṛta" (nectar of truth).

The article then delves into the Second Chapter, "Munivratasamāśraya," which, with its twelve stanzas, is one of the shorter chapters of the Madhyamakahṛdaya. While the First Chapter deals with the non-relinquishment of Bodhicitta (the aspiration for enlightenment for the benefit of all beings), the Second Chapter focuses on the positive acceptance of the ascetic's vow.

Gokhale provides a stanza-by-stanza translation and interpretation of the chapter. The text describes a Mahāyāna sage or holy man who:

• Is dedicated to the Great Wisdom for the world's benefit and follows the Right Path.
• Possesses boundless love (maitri) and compassion (kārunya), is insatiable for knowledge of the Dharma, and generous in sharing religious teachings.
• Has a straightforward mind, focuses on the Absolute Truth, and is introspective about their own faults rather than criticizing others.
• Avoids debates, worldly distractions, and sophistry, and maintains unwavering faith in the cultivation of virtue.
• Practices charity out of compassion, desiring omniscience to alleviate the suffering of all beings.
• Embodies virtues like morality (śīla), patience (kṣamā), fortitude (vīrya), contemplation (dhyāna), and knowledge.
• Possesses intellectual sharpness in both theoretical and practical matters, exhibiting modesty and a dignified demeanor.
• Is guarded by mindfulness (smṛti), endures hardships (dhṛti), and lives in a Mahāyāna hermitage, sustained by meditation.
• Has purified himself through the study of profound Sutra texts and chants the "Chain of Causation" (Pratītyasamutpāda) as a substitute for the Vedic Savitri mantra, recognizing the Buddha as the "Sun."
• Worships the Perfectly Enlightened One daily with actions and praise, having sacrificed negative thoughts through reflection.

Gokhale interprets these descriptions as Bhavya drawing on Brahmanical ascetic imagery (matted hair, deerskin, water-jug, etc.) but reinterpreting them as symbolic of Mahāyāna virtues like the Paramitas, learning, wisdom, modesty, mercy, faith, alertness, and endurance. The core of this Buddhist sage's practice is the Pratītyasamutpāda formula, seen as equivalent to the Brahmanical Savitri mantra.

The article concludes by noting Bhavya's unique position. He is characterized as a "learned man of compromise" and a "keen and resourceful proselytiser" due to his acceptance of formal logic, his sympathy with Jain omniscience, his engagement with early Vedantic ideas, and his systematic critical examination of various philosophical doctrines. His significant contribution is the initiation of the Svatantrika method, which later philosophers like Śāntarakṣita appreciated. Gokhale mentions that Bhavya's work, particularly the third chapter, has been recognized and utilized by scholars like Prof. Shotaro Iida.