The Conception of Buddhist Nirvana — Th. Stcherbatsky (1927)
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abhisamaya, 1) in Hlnayana = pra.jnd-amala, direct intuition of a pluralistic Universe ( = dhammabhisamaya), 2) in Mahayana, direct intuition of a monistic Uni verse (=prajMparamitd). Nagarjuna in his Prajna-mula has taught Monism directly and the Mahayanistic marga indirectly. Maitreya-Asanga in his Ahisamaya-alankara has taught this marga directly; it is thus a synon. of prajnd-pdramitopadeSa or marga, 47,90,212.
arupa-dhatu, immaterial plane of existence, the mystic worlds of pure spirits, 7, 10, 11, 81. The formula of individual existence in these worlds includes three kinds (dhatu ) of elements dhatu J\ r " 6 (manas), JVi 12 ( dharmdh ) and J\i 18 ( mano-vijilana ), cp. Central Concep¬ tion, p. 10, 97.
arupino dharmdh, non-material, mental elements, 8.
artha-knya-karitm, efficiency of an Ens, existence characterized as efficiency in the schools of Sautrantikas and Yogacaras, 114. artha-vakya , an aphorism implying a wide connotation, 105.
avidyd , naive realism, as contrasted with prajfia amala = philosophic insight, 9, 134,173, avydkrta-vasiuni, the four insoluble antinomies established by Buddha, (they are 14, according to the Indian mode of reckoning), 207.
asamskrta, not being produced by cooperating causes, eternal, absolute, (three such elements in the Sarvastivadin system), 15, 17, 34, 42, 55, 184,185, 200. atman, 1) Soul, personality, 8,- 81, etc.; the equivalent of pudgala according to most schools;
different from it according to the VatsTputrlyas; 2) substance (= sva-bhava), 204; atma-bhava, individual existence, 155, 161; atman means here «body», and is usually in this context translated into Tib. as lus, cp. Buddhagho§a, Asl. 308. atmaAabha , taking shape, actual existence, 199; = dtma-bhdva-pratildbha, having a body in one of the three spheres of existence, either as a gross or an ethereal or immaterial (manomaya) body, cp. Rhys Davids, Dialogues I, 259. * ddi-Santa-(dharma), eternally quiescent existence, 35; a theory denying a real transition from the phenomenal into absolute existence and maintaining that the phenomenal world itself is the Absolute, if viewed sub specie aeternitatis.
adhyatmika-ayatana, the 6 internal bases of cognition, viz. consciousness (pure) and the 5 sensefaculties; the translation «mental phenomena# will be found applicable in many cases, although it is not quite correct, since samjna, cedand, samskara are classified as bahyadyafana with regard to pure consciousness (manas), 96, 108, 112, 113.
drambha-vada, the «creative# theory of causality advocated in theNyaya-Vaisegika schools, the reverse of the Sankhya theory of an identity ( taddtmya ) between cause and effect and of a mere change of manifestations (parindma-vada), 179. drya, a Buddhist Saint, cp. prec. Index s. v. Saint, 3, 9, 90 n.
arya-satya (= aryasya catvdri satydni ), the four aspects of theUniverse (of its elements) as it appears to the Saint in mystic intuition, 55, 56; replaced of Mahayana by two aspects (the phenomenal and Che absolute).
alambana-pratyaya, the object of a cognition viewed as a cause or a condition of every know¬ ledge, 173 alambanaka, the agency producing the intentness of cognition upon an object, 174. alaya-vijitana , the «granary# of consciousness, containing the «seeds # in all future ideas and the residue of all passed thoughts and deeds, 30, 31, 32. dvasthika , (or prakarsika), pratitya-samutpada q. c. 123.
aSraya-asiddha, devoid of a real substratum, e. g., the quality length of the (non-existing) horns of a donkey, 108.
asrava, originally a physical «influx# of subtle defiling matter through the pores of the skin to fill up the Soul; in Buddhism, spiritual ((influence# by kleSa q. c., from Vsru. Buddhaghoga derives Pali asava from Ysu, and interprets it etymologically as an ((intoxicant#, 57, 125.
idamta , = tathatd, 47.
idampratyayata, causation in its Buddhist interpretatation, 47, cp Index 6 sub. v. Causality. indriya, 1) the six, 5 sense faculties and manas (pure sensation), 56, 55, 116; 2) the 22, agencies determining the shape or formulas of life in the different planes of ordinary or mystic existence, cp. Ab. Kosa, II. 1 ff.
indriya-ksana, a moment of the operating sense-faculty, which together with a moment of the object and a moment of consciousness (vijndna) produces actual sensation(the sparSa ); before such actual sensation consciousness in an embryo is latent sammurchita), 162. uccheda-vada, the theory denying future life, Materialism in the sense of a denial of retribution and of a moral law; according to this theory every death is Nirvana; Buddhism main¬ tains that this theory does not lead to Nirvana, but to the hells, 28, 50. utkarsa, either growth ( avayava-upacaya ), or increased intensity, 9.
utpada, production or causation, in Mahayana a synon. of existence (bhava), of becoming (bhavana ), and relation (bhava), 166.