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

upapatti, 1) being logically admissible, 155; 2) being reborn in one of the worlds, 7. upapatti-dhydna, being born in the lower 4 mystic worlds whose denizens possess ethereal bodies 7, cp. samapatti-dhyana.

upapdduka, apparitional, born miraculously or according to special laws, 12. updddna, substratum, 134, 196.

upadana-skandha, sc. kleSa-upadana-skandha, the elements of a personality as influenced by avidyd and trsna, = sasrava-dharmdh = duhkha-satya = duhkha, 184. upddaya, having a substratum, coordinated, caused, relative, 197, 199. upaddya-prajdapti, a synonym of the Mahayanistic madhyamd pratipad q. c., 81. ekagratd, the concentration of thought upon one point (= samadhi), 6. karana-sddhana, a noun meaning the instrument of an action, 7, 90.

karman , 1) volition and the purposive action following the volition (—cetana cetayitvd ca karanam, Ab. k. IV, 1), 2) the will of the Universe, the general force which keeps life going and models its forms in the different worlds, the 7tpcl)Tov xtvouv, the elan vital , 11, 13, 14, 41, 56, 124 128, 172, 176, 186 197. Every system of philosophy in India has its own con¬ struction regarding the origin, the essence, the operation, the immediate and the remote result of karman. It has accordingly a place assigned to it in the ontology of each system.

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The Materialists deny its existence altogether, i. e., they deny the reality of an influence of past deeds, whether good or bad, upon man’s destiny. The Jains classify Jcarman, among their elements of Matter. Gosala admitted that volition is only half-fcarroan since the real barman is physical, cp. D. N., I. 54. The Mlmamsakas analyse it into their conceptions of vidhi, bhavana, apurva , niyoga etc. The Nyaya-Vaisegika system finds a place for it among the gvnas where its different aspects can be re cognized under the mental qualities of dharma , adharma, adrsta and samskara. The Buddhists place it into their samskara-sbandha where it originally held the place of a predominant, ruling force of life (cp. Central Conception, p. 20). In the Sarvastivadin list of ultimate realities it is classified as the dtta-mahd-bhumika-samprayukta-samsbara JV® 3, under the name of cetand «will», cp. Central Conception, p. 19 and 100. karma-sadhana, a noun meauing the object of an action, 47, 70, 90.

kalpana, a mental act of linking together an indefinite something (Hoc Aliguid) either with a name or a universal or a quality or an action (= ndma-jdti-ddi-yojana); a judgment of the form «this is that» (sa evdyam), 137, 147. According to Sigwart, cp. Logic, 3 I, p. 67, the judgments of the form «this is Socrates», (i. e., sa evdyam) are also the funda¬ mental form of all judgment. Hence it is identified with vikalpa q. c. kalpanapodha, pure sensation without any participation of synthetic thought, 141, 142. karana-hetu, notion of a universal causal link between all elements of existence, past, present and future, 41, 124, 172, 196; also called sahakari-hetu as contrasted with the adhiputihetu q. c.; this notion a forerunner of Monism. kSlannnugata, having no duration in time, point-instant, cp. deMnanugata 141. kleSa , morally impure elements (mental in Buddhism, physical in Jainism); illusion and desire (avidyd-trsne) are the principle ones; when residues ( samskara ) of former deeds ( barman ) are moistened ( abhisyandita ) by them, they like « seeds u produce new existences ( janman) 10, 185, 186.

kriya, ( = vydpara), energy supplying a link between the cause and effect, such as the energy heat ( paci-briya ), 167,169.

ksana, a moment, point-instant; identified with the «thing in itself®, 142; the differential of motion]; its principle known to Indian astronomers and philosophers (= ruci), 142. ksanti, satisfaction (= ruci), 17. kharatva, resistance, 116. khydti, —jfiana = ttpalibdhi, 38.