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

■adhipati-pratyaya, a ruling or determining cause, e. g., the organ of vision in regard of visual sensation, 176, cp. samanantara—, alambana—, and hetu-pratyaya. adhyavasita-(visaya) see prapya-visaya, 141. adhvan, transition, time; past, present and future, 41, 115.

anapeksah sva-bhavah, «one’s own» independent existence, non-relative, absolute Ens; a con¬ ception corresponding, to a certain extent, to Spinoza’s Substance, 46. anasrava, « uninfluenced » by MeSas q. c., cp. dsrava, 55, 125.

andtma-[vada), the theory maintaining that the Whole, whether a Soul, a Psyche or a Substance, does not exist separately, over and above its separate elements ( dharma) linked together by causal laws. Thisthe principal tenet of Hinayana Buddhism, synon.pudgala-nairatmya,pratitya-samutpdda (Hinayanistic), dharmata (Hinayanistic), dharma-sanketa, skandha-ayutana-dhdtavah etc., q. c. The converse theory, viz. that the Whole really exists, but not the parts, is the central conception in Mahayana, 39, 41,135.

■anupdkhya, inexpressible in speech, beyond words and discursive concepts, = anirvacaniya — nisprapanca , 156.

anupalabdhi, negation of the hypothetically assumed presence of something, e. g., «there is on this place no jar, because if it were present it would be perceived)), 195; a theory of ne¬ gative judgments very similar to that introduced into European Logic by Sigwart, cp. Logic, 8 p. 155, «die Yerneinung setzt eine Zumuthung ( aropa ), voraus»; cp. Nyayabindu, II. 26. ff.

anupadaya-sat , existence independent of any substratum, uncaused, non-relative, absolute existence, 199.

anubhava, immediate experience (as contrasted with philosophic interpretation), 139. anatkantika (-hetu ), inconclusive, indefinite argument, synon. savyabhtcara , 117. anya-vydvrtti, (existence of an object established by) contrast with its negations, e.g., «blue colour is established and exists only in so far as there are non-blue colours)), synon. apoha , para spar a-apeksa, svabhdva-Sunya etc., 155.

anvaya-jUdna , a momentary mystic intuition of the «Four Truths® in the mystic worlds, i.e., of the elements out of which these worlds are constructed in accordance with special causal laws, 17.

<tparoksa-(artha), the presence of an object in one’s ken, the essence of sense-perception accord¬ ing to Vedanta and Madhyamika, 45, 159, 163.

■apratisthita (-nirvana), «altruistic® Nirvana, cp. in the preceding Index s. v. Nirvana, 185, 204. M. de la Y. P. explains it (Mus6on, 1914, p. 34) as a Nirvana into which a Buddha could have entered, if he did not prefer to remain in Samsara and to work for the SalvatioD of all living beings. A similar explanation is also current in Japan, cp. 0. Rosen¬ berg, Die Weltanschauung des modernen Buddhismus, p. 30. J. Rahder, Dasabhumikasutra, p. XXIY, thinks that the Mahayanistic Buddha «does not reside® in aprat. »., ail n’est pas sdpare du samsara, ni ne Be rdjouit du nirvana®. But a Buddha who «does not reside® in Nirvana is not a complete Buddha in his DharmakSya. However aprat. «. is always represented as the highest form of Dharmakaya, the most perfect Mahayanistic Nirvana. It is contrasted with the Hinayanistic Nirvana or the

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Nirvana of the Sravakas. The latter is attained by the Saint for his own, personal sal¬ vation, it is «egoistic ». The Mahayanistic Buddha a does not resides in that kind of Hinayanistic Nirvana, his Nirvana is «altruistic)) and represents allembracing Love and Wisdom as the highest manifastation of Dharmakaya, just as every creature and every object is also but a manifestation of it. The Tibetan Grubmthah is perfectly aware that the Mahayanistic Buddha represents the motionless Cosmos and cannot be an active principle, but the empirically existing virtues are conceived as a special mani¬ festation of the eternal principle; apratisthita-nirvana is thus defined negatively, it is not a Nirvana which is reached exclusively for one’s own Salvation, it is «altruistic# [ran kho-nai don-du zhi-ba-la mi-gnas = siarthamatrena upaSame na pratiSthitah). The manifestations of Love and Wisdom in the Universe are viewed as a special mani¬ festation of the eternal Buddha and this is called the altruistic aspect of Nirvana. The Hlnayanist, i. e., the Sravaka and the Pratyeka, are characterized as persons degraded by their bias for personal egoistic Quietism (zhi-mthar Ihun-bai gan-zag — upaSamdnte patitaupudgcd.au). Suzuki’3 words (Mahayana, p. 345) that the Buddha «does not cling to Nirvana# etc., are apparantly intended to suggest the same explanation as the one here given.