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

Sense-data, the only reality in Matter according to Hinayana, 144.

Sense-perception, its definition as pure sensation, 156 ff.; the Madhyamika definition 45 n. 7, 159.

Sophisms of Bhavaviveka,, 115, 116; of Zeno of Elea, 62, 67, 140.

Soul, eternal, individual, 2; denial of its existence as a separate substance in Early Buddhism, 4, 5; an inanimate ubiquitous «stonelike» substance in Nyaya-Vaisegika, 59.

Sound, theories about its essence, 109.

16 :

— 234 —

— 235 —

Sources of knowledge only two, (senses aud intellect), 141; the four sources of realistic logic accepted by the Madhyamika, 163.

Space, a reality in Hinayana, 3.

Speech, the Buddhist theory of speech ( apoha ), 155.

Sphere (The) of purified matter or ethereal bodies, 10; of pure spirits, 10, cp. s. y. Mystic worlds.

Substance denied, 3, 8, 144, 152; the unique substance of the world, 3.

S u n y a t a means svabhava-Sunyata = paraspara-apeksata, or Relativity (q. c.), cp. Index 7.

Thing in itself. The conception of an extreme concrete and particular, the absolutely par¬ ticular, the thing characterized exclusively by its own self ( sva-laksana ), the residue which remains when all constructions of thought aud all relations have been dropped, is opposed by Dignaga as a kind of Absolute to the Universal Relativity and Un¬ reality of Nagarjuna, 141. Candrakirti declares it also to be relative, 154; its double relativity, a) with the corresponding cognition, b) with the Universal as the thing «not in itself», 142 ff., 154. Its similarity to the Hoc Aliquid of Aristotle; to the atliing in itself» of Kant, 164 n.; to the «Thisness» of Hegel, 53.

Time, its unreality, 115.

Truths (The Four) of the Saint, 16; their meaning in Hinayana and their meaning in Mahayana, 17; in Nyaya-Vaisepka, 55; a scheme for philosophical construction ac¬ cepted by all systems, 55; nothing Buddhistic in them, since they are accepted by all systems, ibid.

Upanishad views, 3.

V aibhasikas, continuators of the Sarvastivadins, 23, 27 ff.; in a broader sense the name is applicable to all the 18 schools of Hinayana, sc. all Hinayana the Sautrantikas ex¬ cepted.

Y atsiputrlyas, their idea of a surviving personality, 197.

Yoga I, profound meditation, the means of attaining Quiescence, 4; is not magic, 5. Opi¬ nions of Keith, Beck, Lehman, Soderblom, Heiler, de la Yallee Poussin, S6nart, Woods, Anesaki, Takakusu, 6. The faculty of concentrating attention upon one point to the exclu¬ sion of all other objects (~ samadhi ), 6; considered as a separate faculty, one of the ten general faculties of the human mind (such as feeling, will, desire, ideas, attention etc.) 7 n.; when cultivated induces hypnotic states ending in catalepsy ( [asamjHi-samdpatti ), 7; consi¬ dered to be one of the most precious human faculties, 9. Can mean the faculty, the resulting mental state and the different places (worlds) where it is more or less intensely practised, 7. Its synonyms dhyana, samapatti, ekagrata, ibid.

Yoga II, the mystic power produced by intense concentrated contemplation of a single point or idea, 10. This power capable of producing a radical change in the composition of indi¬ vidual existences by suppressing the operation of elements composing a normal existence, ibid. Individuals with a highly developed faculty of concentration and having much prac¬ tised it considered to be purified, ibid. This power capable of transferring human beings out of this world of gross bodies into higher mystic worlds (q. c.) where it becomes the predominant faculty controlling the character of life and the composition of individual existences (the gradually reduced number of elements entering into cooperation for pro¬ ducing an individual personal life) 11. The ultimate end of this process of suppression in Nirvana, 15. Buddhist yoga has nothing to do with magic and sorcery, 2 ff., 5 ff. Yoga ex¬ ercises in Zen monasteries in Japan, 15 n. Origin and history of the Buddhist doctrine of meditation, 18; its denial as a mystic power by the Mimaqisakas, 19; its importance in the Nyaya-Vaise$ika system, 68.

Y o g a c a r a, the school, 31 ff.; their idea that all elements of life are eternally quiescent, 85; their conception of Reality, 33, 189; the synonym of a Mahayanist, 212.

7. Technical Terms.

ati-prasanga, a generalized deductio ad absurdum, e. g., «if cause and effect %re identical, every¬ thing will be eternally nascent, if they really are different, all things being, different from one another, everything will be produced out of anything», 94. adhikarana-sadhana, a noun denoting the place where an action is going on, e. g., dhyana from the Ydhyd «to meditate », in the sense of a world of which the denizens possess thoughtconcentration as their normal condition, 7, 134.