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

1 The method of adopting a middle course (madhyama pratipad) between two opposite extre¬ mes from which theMadhyamika school has received its name is differently applied inHlnayana,e.g., S.N.III. 135.lt is there a term designating the central conception of Hlnayana, a middle course be¬ tween ((everything exists and nothing exists », meaning that a limited catalogue of ultimate ele¬ ments ( dharma ) exist in interdependence ( pratitya-samutpdda ). In Mahayana it is synonymous with the central conception of the Madbyamikas and means their idea of Relativity or Negativity (madliyamd pratipad—iunyata=pratitya-samutpdda), cp. XXIV. 18. The ff. terms are declared byCandraklrti, p. 504.13, to be visega-samjha’s, i. e., different m anners of expressing the same idea, anta-dcaya-rahitatva — sarvasvabhdxdnutpatti—pratitya-samutpdda—sunyata—wpaddya-prajfiapti—madhyama pratipad. As usual the first word of the work is significant, it refers to its main idea. The translation of madhyamilca-Sdstra as The Doctrine of the Middle Path (Die Mittlere Lehre) is ambiguous since there are different middle paths.

2 sambuddha-dhi-sdgara refers evidently to the doctrine of dharma-Jcdya.

3 Read koSasya with the Tib.

4 i. e., the worlds of carnal desire ( kama-dhdtu ), the heavens of ethereal beings ( rupadhdtii) and the heavens of pure spirits ( arupa-dhdtu ).

KIEV ANA

2 .

Having made my salutation to that Nagarjuna, I am proposing to write an explanation of his aphorisms in clear sentences containing the right explanation unobscured by the fires of dialectics. 1

1 This is a jeer at Bhavaviveka who below, p. 31.1, is called a (champion of) logic {tor- Jcika). It does not mean that dialectical subtleties will be avoided, but that all arguments will be indirect. The word tarkanila, p. 2.4, evidently alludes to Tarkajvala the title of Bharat eka =»

work.

CHAPTER FIRST

EXAMINATION OF CAUSALITY

I. Peeliminary

The treatise which will be here expounded, is that which begins with 2 . the statement «there is neither a causa materialis , nor a causa efficiens, nor are (the things of the Universe a product of the combination) of both (these causes))). 1 The question now arises how does this doctrine affect (us), what is its subject matter and what its aim. The connection of the treatise (with us) 2 is the following one. (In a previous work), ((Introduction into the Madhyamika System», 3 we have elicited that in order to attain the (supreme) knowledge of a Buddha the first step to be taken is an initial vow (of devo¬ ting oneself to the Final Deliverance of all living creatures, this vow) har¬ monising with a monistic view (of the Universe), and inspired by a feeling of Great Commiseration. 4 Our revered Master Nagarjuna was himself wholly equipped with the (true) unflinching method of (our monistic system re¬ vealed in the predication about) the «Climax of Wisdom», 5 and he graci¬ ously has condescended to lay it down in a treatise for the enlightenment of others.

1 Lit, p. 2.5, «not from self, not from other, not from both», cp. infra, p. 93.

2 Sambandha discussed at the beginning of every scientific work means usually its re¬ lation to the subject matter, Nyaya-bindu, p. 2.15 (B. B.). Here it refers to the importance of the work for the Salvation of mankind.

3 Madhyamika-avatara. The Tib. transl. ed. by de la Vallee Poussin in B. B. IX and partly translated in the Mus6on 1907, 1910 and 1911.

4 The Mahayanistic Great Commiseration ( mahakaruna) differs from the Hinayanistic one, it agrees with Monism. This means that the Mahayanist strives for the weal of all living beings, cp. Suzuki, Mahayana, p. 292 ff, Madhy. av. p. 6.9 ff. The Tibetans make a distinction between the Mahayanistic conception, thugs-rje-chen-po and the Hinayanistic one, shin rje-chen-po.

In Sanscrit the same word is used.

5 projna-paramita, one of its synonyms is sunyata.

6*

NIRVANA

3. 3. (Indeed a philosophic treatise should contain a doctrine of Salvation, it then «rules and it saves»). «It rules over all our enemies, our passions. It saves us from the misery and from phenomenal existence (altogether). Those two advantages are not to be found in other philosophic doctrines».

(Therefore the teaching of Nagarjuna should appeal to every one.)

(What is its subject matter?)

3. 5. The Master himself (discloses it in his initial prayer). He hints at the idea which will be developed during the whole treatise and at its aim. He tries to impress upon us that it will be a grand and fundamental treatise, 1 because it will present (this idea) in a thorough 2 and unflinching mauner. Since this central idea of the (whole treatise) cannot be separated from (the Mahayanist’s conception of a Buddha, 3 Nagarjuna) in making his initial salutation to Him, the Supreme Teacher, alludes to the cause that induced him to compose this treatise aud says —