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

1 In the sutras of the Hinayana the term is mainly applied to the doctrine about the twelve consecutive degrees in the development of an individual life (sc. of the skandhas), from prenatal forces samskura up to the continuation of life after death (jati). But this, according to the abhidharma, is only a special case of the general law of interdependance between the separate elements of life ;pratitya-samutpada or °panna is here interpreted as a synonym of all samskrta-dharmas, cp. my Central Conception p. 28. The formula of this interdependance «this being, that becomes, from this that arises» has then been criticised, because the. generalised formula, since it refers to all elements, to those also that exist simultaneously, the meaning of a consecution will not be quite correct. Therefore Srilabha proposed his interpretation, according to which the f.rst part of the term is a participle, not a gerund, and does not imply consecution, but simultaneity and evanescence. Cp. Ab. Kosa-bhasya ad III. 28. In this treatise pratltya-samutpada is treated in the first chapter, the 12 nidanas quite separately in the 26‘ h .

2 This is the same criticism which is already mentioned by Vasubandhu, op. cit ad III. 28.

3 eka-vijnanotpatti.

appendix: CANDRAKIRTI’S comment on relativity

(to something else). It also can be applied when a particular single occasion is referred to, for in that case we interpret it as meaning «with reference to the faculty of vision, in coordination with this faculty, having regard for this faculty, — visual consciousness appears)).

If we take the word itya as a derivative adjective, then the above 7. 2 . sentence «visual consciousness arises in coordination with the faculty of vision and some colours» (will altogether change its meaning). This word, if not a gerund and when not the first part of a compound, must appear in its inflected form (pratUyam). 1 The meaning of the sentence would then be the following one, «all visual consciousness is evanescent ( pratUyam) in regard of the faculty of vision and the colours)). 2 This is impossible! Therefore it must be taken as a gerund and indeclinable. (We will then get for the whole term the meaning of dependent origination, or relative, unreal existence).

V. The opinion of Bhavaviveka

Now, (another author, Bhavaviveka, dealing with this topic) begins by 7. 6. quoting opposed opinions and then goes on to refute them. He quotes in the following way.«One party (the Mahayanist Buddhapalita) explains the term pratltya-samutpada as meaning ((manifestation, dependent on every cause» or ((relative existence)). They assume that the preposition prati has a generalising sense, the verbal root i the sense of relativity, the word samutpada the sense of existence or origination. Another party (the Hina¬ yanist Srllabha) maintains that pratltya-samutpada means the apparition of all immediately disappearing things)). 3

First of all, we notice here a remarkable incapacity of quoting foreign 8. l. opinions (with anything like precision). How is that? Because that party which interprets the word pratltya as indicating relativity, does not also give to the preposition prati a generalising sense, nor does it give to the verb i (by itself) the meaning of being relative. It (on the contrary) explains the pre¬ position prati as meaning relativity, and then takes the whole composite word pratltya as meaning likewise relativity. 4

1 pratitya-samutpadah—pratityasya ( kSanikasya) samutpadah.

2 Lit. «eye-evanescent sensation and colours».

3 Lit., p. 7.6-8.1 «But one who quoting the explanation of others thus, since the preposition means generalisation, tit means reaching and the word samutpada means becoming, with refe¬ rence to such and such cause reaching-becoming, thus one (party); in every, every case origina¬ tion of evanescent (things) is pratltya-samutpada, thus the other (party) . . »

4 But they never have given to the root i the meaning of prapti as imputed p. 7.6.

NIK V AN A

APPENDIX: CANDKAKIRTI’S comment on relativity

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