The Conception of Buddhist Nirvana — Th. Stcherbatsky (1927)
The text is shown on its own: no facing layer is held for this issue.
1) samvrti (surface) == paraspardpeksd (relativity) — loka = laukika-vyavaslhd — prapafica (pluralism) — pratitya-samutpdda (dependently-together-origination) — sunyatd — nihsvabfxavatd — samsara — Dharma-kaya — the manifested world — omnipraesentia Dei phaenomenon,
2 ) samvrta (« under the surface))) = anapeksa (non-relative) — paramdrtha (absolute) — nis-prapatica (non-plural) = anirvacaniya — advaita (monistic) — pratitya-samutpdda (i. e., sdmvrtah pratitya-samutpadah) — Sunyata (i. e. sdmvrtd Sunyata) — sasvabhavata — lattva — tathdta = dharmatd — nirvana — Dharma-kaya — the world sub specie aeternitatis.
2 svdbhdviki siddhih.
3 yathadrstam = drstam anatikramya.
4 laukikam darSanam, «philosophy of common sense® as opposed to darsanaa real philosopy®.
5 svuyuthya.
6 About the general idea of Causality ( pratitya-samutpdda ) in Hinayana cp. above p. 39. About its special application to the evolution of life in 12 consecutive stages, cp. 0. Rosenberg, appendix: candrakirti 5 s comment on RELATIVITY, I that entities cannot arise out of themselves, so far the production of a thing (already existing) out of its own self is useless. That entities cannot arise out of both sources (i. e., out of a preexisting stuff and separate agents) is also true, since one half (of this solution) is invalidated (by our denial of a pre¬ existing substance).
The (last) eventuality, (viz. that every thing exists at random), without 76. 2 . any causal link at all, is absolutely poor. It is quite right to dismiss it (without much consideration). But if you also maintain that neither are existent things caused by something separate from them, this we do not admit. The Buddha has specified that existing things have causes producing them, (and that these causes are substantially) different (from the thing pro¬ duced).
(The Hinayanists maintain),
II. Four (can be) the conditions 76. r>.
(Of every thing produced),
Its cause, its object, its foregoing moment,
Its most decisive factor. 1
There is no fifth condition.
Among them the cause is what «turns out». 2 Such is the definition. The- 77 . 1 . refore, if one entity turns out the other, i. e., if their mutual position is similar to that of a seed (versus a sprout), 3 it is called its cause, (this is the first condition, the cause in a general sense). If something, when being pro¬ duced, is intent (upon something else, as e. g., a sensation which is always intent upon an object), the latter is called its objective condition.
The foregoing condition for the production of a result is the evanes- 77. 2—3.
Problems, ch. XVI, my Central Conception, p. 28 n., and above p. 134. The schools of Hinayana were moreover engaged in classification of the varieties of coordination between the separate momentary elements in which existence had been split. They thus established different pratyayas of the pratitya-samutpdda. The classification into four varieties here mentioned belongs to the sehool of the Sarvastivadins. It has been supplemented by a further classification into 6 different hetus, whichprobablyislaterthan Nagarj una, sinceit is not mentioned by him.The Pali school had devised a classification into 21 pratyayas. The full theory of the Sarvastivadins is given in Ab.
Kosa, II. 50 ff. Pratyaya when contrasted with hetu means condition in general, and hetu cause (special). Otherwise both terms are very often used as synonyms. All the very interesting details of their connotation can be realized only through a careful study of the abhidharma.
1 ddhipateya — adhipati-pratyaya. 2 nircartaka.
3 The seed is the adhipati-pratyaya — kdrana-hetu = asadharana-ldrana of the sprout, cp. p. 86.17, here it exemplifies a. condition in general.
p. 1
cence of its (material) cause as e. g., the foregoing destruction of the seed is a conditon for the production of the sprout.
77. 4. The decisive (or predominant) condition is (that decisive fact) which being (efficient) the result (inevitably) appears. Such are the four kinds of (possible) conditions.