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

5 Lit., p. 10.12-11.2.«By this negation the concealed essence of the covered entities is dis¬ closed as it exists. And now just this concealed pratitya-samutpdda is characterised by eight

APPENDIX: CANDRAKlRTI’S COMMENT ON RELATIVITY

that the condition of interdependence (or the principle of Relativity) does not allow (for something in the Universe) to disappear, nor (for something new to appear).

The principle of Relativity (being the central law of all existence) can n. 4 be characterised by an infinite number (of finite characteristics), 1 but only eight have been selected, because they are predominant in the sense of having given opportunity for discussion.

It is also called (Nirvana) the Quiescence (or equalisation) of all plu¬ rality, because when it is critically realised 2 there is for the philosopher 3 absolutely no differentiation of existence to which our words 4 and (concepts) could be applied. That very (essence) of Relativity is called (Nirvana) the Quiescence of Plurality, for which there are no words.

Thoughts and feelings 5 do not arise in this (undifferentiated whole), 11 . o there is no subject and no object of knowledge, there is (consequently) no turmoil like birth, old age and death, there is (eternal) bliss. 6

Since the principle of Dependent Origination, as it is here defined (as meaning the Relativity of existence), represents the direct object of the process of instruction, it is (in the dedicatory verses) alluded to as the object of Buddha’s teaching —

The perfect Buddha,

The foremost of all Teachers I salute,

He has proclaimed

The Principle of (Universal) Relativity.

characteristics, non disappearance etc., since, as it has not been produced in its own essence, there is in it, with reference to the drya, no disapearance, up to «there is no motion out.»

1 Cp. Spinoza’s idea that the essentia Dei is equal to an infinite number of finite attri¬ butes or modes. Here we have exactly the same thought expressed by the Indian Monist, viz.

( Buddhasya=dharma-kdyasya=sunyatdydh ) ananta-viSesana-sambhave ...

2 yathavasthita ... darSane.

3 aryandm, cp. above p. 90. n. 4.

4 prapanco tdk, cp. M. vr., p. 373. 9; the reality is niSprapanca—anirvacaniya ; but,of course, net only words, concepts are also meant.

5 citta-caittah.

« This idea of bliss as equivalent to absence of suffering is the same as in the Nyaya system, cp. above p. 54 ff. It coincides with the Vedanta idea by the conception of all plurality being merged in an unique allembracing substance. It is also a spiritual substance because dharma-kaya is spiritual (jiidna). According to Deussen, System des Vedanta, p.228-9, dnanda with Sankara also means Freiheit von Leiden, cp. ibid, p. 150. Nevertheless the Buddhists would probably not characterise their Sunyatd as dnanda which carries a flavour of worldliness.

NIRVANA

APPENDIX: CANDEAKIETI’S COMMENT ON KELATIV1TY

’Tis (like) blissful (Nirvana), Quiescence of Plurality.

There nothing disappears.

Nor anything appears,

Nothing has an end,

Nor is there anything eternal,
Nothing is identical (with itself)

Nor is there anything differentiated,
Nothing moves,

Neither hither, nor thither.

12. i. Buddha alone has rightly taught the doctrine of Relativity, because he has conceived it in the manner here described. Our Master Nagarjuna havingrealised that all divergent doctrines are nothing but foolish talk (as com¬ pared with this doctrine of Buddha) gives expression to his deep feeling of devotion and praises the Buddha by inserting the characteristic «He is the foremost of all Teachers».

IX. Causality denied

12. 4 . In such a (Universe nothing can disappear). The denial of extinction comes first. This is to illustrate the fact that it is not (in every respect) established that every thing must first appear and then disappear. Indeed it will be stated below—

If birth comes first,

Decay and death comes later,

We will then have a birth
Without decay and death,

And what is born will be immortal.

12. 8 . Therefore there is no hard and fast rule that everything must first ap¬ pear and then disappear. The author now intends to explain the principle of that Relativity which implies the denial of extinction and other charac¬ teristics. But he thinks it more convenient to begin with the denial of ori¬ gination, (i.e., of causality), because the denial of extinction etc. will be¬ come after that an easy task.

Causation which is imagined in other systems (as a real production) 12. 11. appears either as a (new manifestation) of the same (continuant stuff), or as (an influence) of separate (factors), or as the result of both (a continuant stuff and separate factors), or as proceeding at random (without any regula¬ rity). The author decides that none of these theories is in the right.

Never at all, nowhere and none
Are the things that arise
Out of self, of non-self, or both,

Or at random. (I)