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

sthito’py (astbitan na visigyate), 69. sparsa, 124, 134, 135, 202. spragtavya-ayatana, 158. / smyty-upasthana, 146.

'srota-apatti-pbala, 16. srota-apanna, 90. sva-upagama-virodba, 95. syatab, 94, 95, 97, 98, 106, 116.

(na) syatab = na karanStmakam, 97.

(na) svatah = na karyatmakam, 97.

svata utpattib = satkaryam, 94. svata-utpadah, 97. svatantra, 66. syatantra-anumana, 117. svaduganantahpatitam, 121. syarupa, 203. svarupatah, 177. svarupatah = tattvatab. 178. svarupavastba, 58.

svabhava, 40, 44, 45, 46, 65, 106, 116, 120, 153, 166, 185, 204, 207. svabhava-abhava (— sunyata), 177. svabhava-kaya, 44.

evabhavatab, 35, 40, 128, 178, 185, 187. svabhavatab = tattvatah, 180, 187. sva-bbava-dharana, 46. svabhava-paryaya (= atman), 152. svabhava-rupa, 208. svabhava-vadin, 186. syabhava-sflnya, 43, 115. svabhava-sunyata, 137. svabhava-siddha, 179.

svabhavena (= paramarthatah), 43, 154, 164. svabhavena vyavasthita, 186. sva-matena, 38, 90. sva-yiitbya, 164.

svalakgana, 35, 45, 135, 137, 141, 142, 146, 150, 153, 154, 156, 161, 187. sva-vikalpa-abhyudaya, 211. svakhyata, 211. svatma-adarsana-dharma, 118. svadbimukti-daridra, 44. svanumanena, 102. svabhipraya, 153. syarthanumana, 99, 119. hi, 38, 56.

hlnayana = binadbimukti, 36. ^ hrasya, 39. brl, 124.

hetu, 57, 165, 172, 179. hctu-doga, 108.

hetu-pratyaya, 8, 43, 171, 172. hetu-pratyaya-apekga, 90. hetu-pratyaya-samagri, 196, 199. hetu-pratyaya-samagrl-sam bhuta, 200. heya. 26, 56. heya-dharma, 212. heyopadeya-hanopadana, 26.

— 228 —

— 229 —

4. Tibetan Words.

bkod-pa — samnivesa, 181. khyad-par, 148. khyad-par-gzban 160. nes-te, 96. no-bo-nid-sku, 185. chos-mnon-pa, 162. nus-bcas,-med, 172. rnam-par-ses-pa = vijnana, 184. suin-rje-chen-po, 83. snoms-par-hjug-pa = sama-apatti, rtag-pa, 185.

tha-sfiad-grub-pa, 66. thugs-rje-chen-po, 83. hdu byed = samskSra, 184. hdu-ses = samjna, 184. ye-ses, 185, 202. Legs-ldan-hbyed, 66. ses-pa, 185, 202. ses-pa-med-pa, 181.

bdag-der-hdu-ses-yan-dag (= tad-atma-samjua), 189.

5. Mongolian Words.

burhan-bagshi, 26.

6. Subjects.

Ab solute, called Nirvana (q. c.) in Buddhism, 2; impersonal, 3; either eternal life or eternal death, 26; probable history of the Buddhist conception, 60 ff; whether to be cognized ‘by logical methods, 140.

Adamantine argument of Buddhapalita against Causality, 94, 139 n. 2.

Agent, denial of conscious agents in the impersonal world-process, 148,149, 176 n. 2.

'Agnosticism of the Buddha, 21.

Annihilation of all elements (skandhas) of life, a reality in the Hinayana, 3; the ultimate end of life, 4, 5. The strangeness, for our habits of thought, of the idea that such an end must be «desirable*, 8; Indian protests against it, 4. Buddhism not the only Indian sys¬ tem with such an ideal, 64 ff. The probable explanation, 3—4, 54.

Antinomies, similar to those of Kant, 205; similarity in the solution, ibid.

A r y a, v. Saint.

Beings,^ containing elements of 18 kinds, containing elements of 14 kinds (ethereal bodies), containing elements of 3 kinds (pure spirits), 11, cp. s. y. Mystic worlds and Central Cone., p. 10,97.

Bhavaviveka’s criticism of Buddhapalita, 87 ff.

B u d d ha, essentially human during life time and absolutely extinct after death in the majority of the early schools and with the Vaibhagikas, 19, 86, 44; such a Buddha denied in Ma¬ hayana, ibid; identified in Mahayana with the Universe, 44—46, 204 n. 8; the question whether he existed at life-time or after death has no meaning in the strictly monistic system of the Madhyamikas, 203—4; according to the Yoglcaras the Buddha abiding in apratisthita (cp. Index 7) Nirvana reveals himself as a real God, 204 n. 8. Cognized in mystic intuition, 49.

B n d d h i s m, was always predominantly philosophic, 5; a moral doctrine based upon a system of ontology, ibid.