The Conception of Buddhist Nirvana — Th. Stcherbatsky (1927)
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prasajya-pratisedha, simple negation, not necessitating any affirmation of the opposite, 93. prdkarsika, cp. avasthika (sc. prafitya-samutpada), 123.
prdpya-visaya, the object as cognized in a definite representation, the final object, synon. adhyavaseya —, cp. grdhya-visaya, 141.
bhdva, existence, becoming (= bhavana), relation, production, 166, pass. bhavand, 1) profound meditation (= samadhi), 120, 190, 2) = vasana, karman. bhdyana-heya, an element of exsistence to be neutralized or extirpated by profound Meditation, 10, cp. drsti-hcya.
bhdva-sadbhdva-kalpana, Realism, 189. bhavabhava-kalpana, affirmation and negation, 207. bhuta = maha-bhuta, Matter 116.
madhyamd pratipad, the Middle Path, 1) in Hinayana, a middle course between materialism (uccheda-vada) and the doctrine of an Eternal Soul ( atma-vada , tasvata-vada); 2) in Maha¬ yana, Relativity = Sunyata, 81 n., the theory which maintains that the Relativity of all the objects of the empirical World is the surface ( samvrti ) of its monistic Essence. maha-kdruna, Great Commiseration (Hinayanistic, different from Mahayanistic), 84. maha-bhuta, the four fundamental elements or atomic forces of Matter: repulsion, cohesion, heat and lightness (or motion), 158.
yathadhimukta, being in accordance with one’s religious fervour (either Hinayana or Maha¬ yana), 210. yoga, v. Index 6. yogacara, v. Index 6.
rupa, 1) = svarupa, essence, real essence, 101, 203, 205, 2) = rupdyatana, colour and shape, the external basis (bahya-ayatana) of visual cognition, 39, 116, 135, 158; 3 ) = rupa-skandha, the assemblage of all physical elements partaking in the constitution of an individual life, the elements of its body and of its external world, 116,184; 4) = rupa-dhatu, the mystic worlds of ethereal (accha) bodies, 10, 81.
Iak8ana-nih-svabhdvata, the unreality of logical constructions (parikalpita) , according to the Yogacaras, 33, 116.
laksya-laksana-pravrtti, imagining entities as something continuant characterized by changing characteristics, 194. '
vasand, the Yogacara idea of karman q. c., explained as purvam jiidnam , and derived either from V'eas «to perfume#, or from the caus. of Vcas «to live#, vdsana = bhavand «to make live#, to produce empirical existence, 61, 209, 210. vikalpa, dilemma, dichotomizing thought, the differentiation of the object into A and non-A, hence productive imagination, thought in general and a synonym of kalpand q. c., 43, 147, 210* vijflana, 1) in Hinayana synon. of citta and manas, = vijhdna-skandha, = mana-dyatana = manodhdtu, pure indefinite sensation, pure consciousness, the principle of every conscious life, 135, 148, 149; 2) the 3rd member of the 12-membered formula of pratitya-samutpada, it is latently ( sammurcchita ) present even in an egg as long as it has not lost its vitality; this vijnana is regarded by the Yogacaras as an alaya-vijndna, by the Hlnayanists and Madbyamikas as a mano-vijflana-dKdtu ; in the moment of conception the masculine and feminine sperma unite with vijhana under the influence of samskdras ( — karman), the physical part of the new being comes from the parents, but the vijflana element is cau¬ sally connected with some previous existence, not necessarily that of the parents; this theory, possibly founded upon some observation, has led to the doctrine of reincarnation; vijftana is here to be translated as «life», a the vital principle#, and must be distin-
— 242 — guished from sensation, sparSa , which is a further step of the formula, 134, 135; 3) em¬ pirical knowledge, when contrasted whith absolute knowledge (jOana = sarvajdata = Tib. ye-§es), 149, 202; 4) in the idealist Yogacara system ( vijflana-vada ) everything becomes vijddna, it then means idea in general. vijHana-skandha, ditto. vipdka-hetu, moral causation, = barman, 172.
viprayukta-samskdra, forces xaT’e£<?x'/) v j pure forces which cannot be classified neither as Matter nor as Mind (= rupa-citta-viprayukta-samskdra), 189, ch. Central Cone., p. 20. miyavadanika-dharma , those elements of an individual life (santdna, pudgeda) which have a purifying, soothing force, conducing to Nirvana, e. g., prajfta and sarmdhi , 209. iasvata, eternal, beginningless ( cp. purvantam sama&ritya drsti ) 206.
Sunya, devoid’of independent reality (= stabhava-Sunya), dependent, relative, unreal; inMahayana, a synonym of pratltya-samutpanna q. c., 41, 42.
Sunyaia, Relativity, the theory that nothing short of the Whole is real, the parts being always dependent are ultimately unreal; its synonym is pratitya-samutpada, madhyama pratipad etc, 81; as sdmvrta-Sunyata q. c. represents the Absolute, 43. samrndaka, agreeing with experience, supported by successful purposive action ,-=avisamvadaka, not contradicted by experience cp. N. b. t., p. 3. 6- samvrti-satya, the «surface » reality, empirical reality, identified with Relativity, with the Dia¬ lectic of Being, 155, 164.