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

Ontology, 3.

Path of illumination, 16.

Path of Salvation, its divisions, 16.

Particular, the notion of an Absolute Particular = the point-instant = «the thing in itself » (q. c.) 143 ff, 146 ff

Personal identity denied, 151. ,

Personality, ( pudgala ) a bundle of elements, 8; a stream of thought, 8.

P e 8 s i m i s m, 5; the term duhkha does not mean pain or suffering in the usual sense, but phe¬ nomenal life ( jauman = upaddna-skandhah) as contrasted with the eternal Quietitude of the Absolute which is the Only Bliss, 65; cp. Index 7 8. v. duhkha.

Phenomenal Reality, vindicated as the a surface» (samvrti) covering the Absolute 149 ff.; but there is in such Phenomenal Reality not the ((slightest bit» of Absolute Re¬ ality, i. e., no «thing in itself» (q. c.) 110—111. Phenomenal Reality denied as against non- Buddhists, since they have not the right conception of the difference between the Pheno¬ menal and Absolute Realities, 106—7.

P1 u r a 1 i s m, 3,39, 41, passim.

Psychology without a Soul, 5.

Pratltya-samutpada, see in Index 7. v

Quiescence (real bliss), 3.

R e a 1 i s m, in Hinayana, 39, 134;— of the Sautrantikas, 29, 189; denied in Mahayana, 40 ff

Reality, its conception in Hinayana, its definition by the Madbyamikas the same as the de¬ finition of Substance or Reality by Spinoza, 41.

Rel ativity. The causal interdependence of all things regarded as their relative existence, 42. The term pratitya-samutpdda has in Mahayana the meaning of Relativity 40, 42, 85, 87, 89 etc. It is a synonym of Sunyata , 43 and n. 1. Existence absolute and relative, 41.

t

%

Nothing short of the Whole, (i. e., the Whole of the Wholes) represents absolute, inde¬ pendent existence, 41, 164 n. Similarity of this idea to the conception of an independent Substance by Spinoza, 41 n. 1.; other European and Indian parallels 51 ff. Every separate thing relative, because not independent, 41. Meaning of the term Hunya as svabhdvai unya , i. e., a thing «devoid)) of independent reality or «relative» 41, 89, 163. Relative means ultimately unreal or phenomenally real, 41, 134. Vindication of phenomenal re¬ ality ( paratanira ) by the Yogacaras, 33;—by the Madhyamikas, 149 ff Phenomenal an¬ other name for relative, 134, 152, 164 n. 1. Cause and effect correlative, 134. Co¬ gnition and its object correlative, 163. Sense-data correlative, 158. The «thing in itself» correlative, 153 n. 4. Non-relative (=non-coordinated = not caused) is only Nirvana, 91, 195. Relativity as the «surface» (samvrti), — and Relativity as the essence «under the surface » ( sdmvrta ) 90, 164 n. 1; the essential identity of both, ibid. Synonyms expressing the idea of Relativity in the Buddhist interpretation, 81. One of the synonyms is « The Middle Path», Mddhyamika-Sdstra therefore to be translated as the Theory of Relativity 50 n. 4, 81. Is Relativity itself relative? 49, 137. Some points of similarity between this conception of Relativity and the Dialectical Method of Hegel and his school, 53, cp. In¬ dex 7, s. v. vikalpa.

Release, (Final) 3.

Religion, Sacrificial, the promise of paradise, 2.

Result, as a natural outflow of conditions (nisyanda), 176 n., the anthropomorphic, (purusa- Tiara) ibid.

Saint ( drya ). The term drya which in the Brahmanical Codes and all Brahmanical literature has the meaning of a noble in race» changes in Buddhism this meaning altogether and is used as a technical term for the designation of a Buddhist Saint, 16, 90 n. (cp. the similar change that Buddha wished to inculcate in the meaning of the term <tBrahmin», Rhys Davids, Dialogues, I. 140); arya-pudgcda represents an assemblage of morally pure elements, 15; he is the man who has through accumulated virtue (punya-sambhdra) and accumulated knowledge ( jfiaaa-sambhdra ) entered the Path of illu¬ mination ( drsti-marga ) consisting in a direct intuition of the real condition of the Universe, as Pluralism in Hinayana, as Monism in Mahayana, 16, 90 n. 4, 131, 134 n. 1; is called the Yogin 16,134 n.,— the Yogacara, 212. His intuition called mystic in¬ tuition {yogi-pratyaksa ) 16, ff. All habits of thought changed, ibid. This intuition only felt internally ( pratydma-vedya ), cannot be expressed in words, 45. The real attitude of the Saint in the discussions about the Absolute should be silence, 138. He nevertheless can adapt himself to the habitual ways of thinking and instruct mankind by arguments intelli¬ gible to them, 138—139. All arguments will be negative and point out the hopeless con¬ tradictions in the usual ways of thinking, ibid.

S a n k h y a views, 3.

Sarvastivadins, their idea of the world as an assembly of cooperating elements, 196, 197.

Sautrantika, an intermediate school between Hinayana and Mahayana, 24, 29 ff; their r61e comparable with Occam’s Razor, 24; their conception of reality, 29 ff—189; regarded as Mahayanist, 189 n.

Scholasticism in Early Buddhism, 23, 24.

Sriptures, their conventional and real meaning, 125 ff.