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

Logic, the question of its validity under Monism, 135 ff., 140; acceptance of realistic logic by the Madhyamika, 140, 141.

M a d h y a m i k a, = the Middle Path = Relativity = non-Duality = Monism, 81 n.; not nihilism, 37; history of the system, 66 ff.; its method explained, 98; controversy with Sankhya, 101 ff. Misconception in Europe 37—38; misconceptions in India, 37—38. a d h y a m i k a s, 35 ff. passim.

ahayana. its central conception Monism (advaita) or Relativity (§unyata) of every thing phenomenal or the unreality of the pluralistic Universe (dharma-nairatmya), 40 ff.; its contrast with the central conception of Hinayana q. c.; Aupanigad influence very probable,. 50. This Monism interpreted in an idealistic sense by the Yogacaras, 66. The MahSyanistic feeling of Great Commiseration and the Mahajanistic moral ideal of Universal- Salvation of every thing living, imagined as agreeing with monistic ontology, 83.

Materialism (= denial of future life) 2, 4; ( = denial of retribution) 2,25, 29, 189.

Matter, consisting of evanescent elements, 3; no Matter beyond sense-data, 152.

Middle Path, also a synonym of Relativity 81; cp. madhyamd pratipad in Index 7.

Mind, consisting of evanescent elements, 3; the number of separate mental elements coexist¬ ing at one moment, 8 n. 2.

Monism, 3; parallel developments in- Buddhism and Brahmanism, 60; European parallels, 51 ff.; harmonizing with the feeling of Great Commiseration, 83; the unique substance of the Universe possesses an infinite number of attributes, 91; impossibility of logic under Monism,. 112 ff; every reason either unreal or contradictory, 113; in a jnonistic Universe the reality of the Buddhist doctrine itself must be denied, in that sense that it is also merged in the reality of the 'Whole, 208, ff. All philosophic systems ultimately tending towards Monism, 110 n.

M o n i s t, 4.

Monistic Universe, 2.

Moral progress, how imagined ? 9. Moral law how to be established under phenomenalism,. 127, 183.

Mot ion, impossible in a monistic Universe, 139.

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Mystic intuition (yogi-pratyqksa ) of the Saint, 15; the faculty of intuiting directly that real condition of the Universe which has been constructed conceptually by philosophic analysis, 16 ff. Different in Hinayana and Mahayana, ibid. Is called the Path of Illumi¬ nation {drsti-marga), ibid. Produces the Buddhist Saint ( arya — yogin), ibid. Attained suddenly in 16 consecutive moments, 17.

Mystic worlds, higher planes of existence corresponding to degrees of absorption in trance, where the faculty of concentration and the special powers which it confers are predominant and control the character of life and the number of elements entering in composition for shaping individual existences, 11. These worlds projected by imaginaton on the basis of observation of the states of exstatic meditation, by transferring actual expe¬ riences into separate higher planes of existence, 14. Opinion of SrIIabh a, ibid. Whereas in the worlds of gross bodies the formula of an individual being contains elements of 18 different kinds (5 sense faculties, 5 corresponding sense data, 5 corresponding sensations, the mind, ideas and mental sensations), in the worlds of trance (the four dhyanas) the ol¬ factory and gustatory faculties and the corresponding sensations being in abeyance, the formula is reduced to elements of 14 kinds, 11. The experimental foundation of this fea¬ ture, 14. Life shapes under the changed condition that neither food, nor clothes, nor houses are needed, 12. The consequent moral perfection of those beings, ibid. Their transparent ethereal bodies, ibid. The conditions of their life described, ibid. In the highest planes of trance the appearance of all physical elements being suppressed by yoga the formula of a personal existence comprises only mental elements (3 kinds of them), the denizens are pure spirits merged in almost eternal catalepsy, 11.

Na'garjuna, his works, 95; his style, 46.