The Conception of Buddhist Nirvana — Th. Stcherbatsky (1927)

appendix: candrakIrits comment on relativity, xxv 205

IX. Ultimate Identity of the Phenomenal and the Absolute.

Just for this reason, (since both are equally inconceivable),

XIX. There is no difference at all

Between Nirvana and Samsara,

There is no difference at all
Between Samsara and Nirvana.

Since it is impressible to imagine a (real) Buddha living in this world 535. 4. nor (to deny it), and since it is equally impossible to imagine a (real)

Buddha after his Nirvana nor (to deny it), just for this reason there is no difference at all between the Phenomenal world and the Absolute. On ana¬ lysis they reveal themselves as being just the same in their essence . 1 For this very reason we can now understand the words of the Buddha w r hen he spoke, «0 Brethren! this phenomenal world 2 consisting of birth, decay and death has no under limit)). This is just because there is no difference between the Phenomenal and the Absolute. Indeed,

XX. What makes the limit of Nirvana,

Is also then the limit of Samsara.

Between the two we cannot find
The slightest shade of difference.

The phenomenal world being (in its real essence) nothing but the Ab- 535. ik solute , 3 it is impossible to imagine neither its beginning, nor its end.

X. The antinomies.

But not alone that, (the 4 antinomies established by the Buddha are insoluble for the same reason).

are extremely artificial and evidently the product of a compromise between strict Monism and the theistic tendencies of the school, cp. Yinitadeva’s comment upon the closing passage of Santanantara-siddhi (B. B.) where he seem3 not to be at one with Dharmaklrti, cp. also J. Masuda, op. cit. p. 57 ff.

1 rupa — svarupa.

2 samsara.

3 nirvana.

536. 3.

536. 4.

536. 8.

536. 10.

536. 12.

536. 14.

XXI. (Insoluble are antinomic) views

Regarding the existence beyond Nirvana,
Regarding the extinction of this world,

Regarding its beginning. 1

All the theories (about these questions) are inconsistent 2 (antinomies). Since the phenomenal world and the Absolute, are naturally merged qui¬ escent 3 (in the Unity of the Whole).

By the indication 4 contained in the words «after Nirvana» four theo¬ ries are embraced, viz. 1. the Buddha exists after death; 2. after death the Buddha does not exist; 3. after death the Buddha exists and does not exist (both at once); 4. after death the Buddha neither exists, nor does he not exist. These four theories are professed regarding Nirvana.

The theories regarding the end of the world, are the following ones; 1. the world has a limit; 2. the world has no limit; 3. the world has and has not a limit; 4. the world neither has, nor has not a limit. Those four theories exist regarding the upper limit (i. e., the end) of the world.

Not being able to know something about our future life or about the future of the living world, we imagine that the life of the world will be stopped. This (theory) establishes a limit to the living world. Similarly the theory that the living world will have no end is produced by an expectation of a future life. Those who partly expect it and partly do not expect it pro¬ fess a double theory. Those who deny both profess the theory that the worldprocess neither has, nor has not any limit.

Regarding the beginning of the world there are likewise four theories. 1. It is eternal (i. e., it has no beginning); 2. it has a beginning; 3. it both has and has not a beginning; 4. it neither has, nor has not a beginning.

The theory that the world is beginningless 5 is based upon the view that we ourselves, or the living world, previously existed. The opposite view leads to the theory about the world having a beginning. Those who are both convinced and not convinced of it will profess the theory that the world

1 Lit. p. 536. 1—2. The theories (drstayah) «beyond final extinction [nirodha)», «end etc », « eternal etc.# are directed ( samdSrita ) towards Nirvana, the upper limit and the under limit#.

2 nopapadyante.

3 prakrti-Santatvat , cp. above p. 35.

4 vpalaksana.

s SaHvata means here, as appears from the context eternal in the sense of beginningless.

p. 207

is both eternal and non-eternal. Those who neither are convinced, nor are they unconvinced will profess the theory that the world is neither eternal, nor is it non-eternal.

How are the antinomies 1 to be solved ? 2 If any one of these attri¬ butes 3 (by which the world is characterized as finite, infinite etc.) possessed absolute reality in itself , 4 we would then understand what its affirmation or negation 5 meaus. But since we have established that there is no differ¬ ence between the phenomenal world (as constructed according to those ideas) and the Absolute 7 (underlying it), therefore (no one of these attri¬ butes has ultimate reality, indeed—),

XXII. Since everything is relative , 8 (we do not know)

What is finite and what is infinite,

What means finite and infinite at once,

What means negation of both issues,

XXIII. What is identity, and what is difference , 9
What is eternity, w r hat non-eternity , 10
What means eternity and non-eternity together,
What means negation of both issues?

1 dr stay ah — avyakrta-vastuni.

2 katham yujyanle.