INDEX lak$at}a-graha l&� (the seizing of, cling ing to the determinate), 78, b ; see graha lak$alJodgrahalJa l&� (the picking up of characters), as the definition of samjna, 349b /ak$alJopa/ambha �� (the seizing of lak$at;la), 352h, see lak$at;la-graha Lak$attavimukt4-bodhi-hrdaya-siistra, S lak$ya m� (suhtratum of quality ; sub stance), critically examined, 207-8 Lalit4vistara, 3W Lamotte, Etienne, , 3 Sa ; 34Sb : 348a ; S4b ; 57a ; 363b LatikiivatiiTasUtra, 3 00, 340b laukika-siddhanta (direct teaching of the mundane truth), ; c£ vyavahilra, siddhiint4 Le Cannon Bouddhique en Chine, 33Sa Les Seetes Bouddhiques du petit Vehicule, see Bareau de la Grand Vertw de Sagesst, '1 , 3 sa; see Lamotte Leibenthal, Walter, 3 5a, 377a 377b-Sa Life of Nagarjuna (from PrIg Sam Jon Zang) , 3 7a Life of Nagarjuna from Tibetan and Chinese Sources, 36a logical entities, 86 ; see tIIumna (ele ments) Liu-fa-lun ;;,,\ 1* ($a4t/hanrul-s3stra) , ' 365a Liu-fa-ts'ang ;;,,\ 1* ($a4dharma-pitaka or -samuaaya, Collection t!f Six Dharmas) , of the Vai§e�ika 363a Lokiititastava, 36; 37 ; see Catu1;utava Lokottaravadins, 63 Le Traite with the way of comprehension 3 , 40, 42, 127-3 : as non-dinging and rising above extremes, 40-42, 88, 210; as the non-exclusive way, 4851, 127-50 : as the remedial kind of teaching, 163 ; as revealed by the Buddha's silence 48-5 , 148-49, 163 � as seeing things as they are, 32, 50, 88 : see criticism, prajfia, §Unyata; if cling ing, extremes Maclhyamika (the farer on the Middle Way), the mission of, 41-42, 162 210, 8, 19 ; on negativism, 172-73 Madhya!rllka philosophy, and the Advaita Vedanta, 19-21 , 76a-76b ; and the Jaina, 56, 159� and the Nya ya, 33 8-19, 340a ; and the Sank: hya, 248-50; and the VaiJ�ika 3 , 178-80, 195-96, 200-202, 219-25 ; as not a substitute , for any specific system, ; in the early Chinese Tho\lght, 21-2 : the spirit of, 32830 , Madhyaftlika-karika (MadhyamakaJastra) , 34: the text and its commen taries, 5-36 : see 'magical creation, 1GJriM as an illusttapon forof ignorance, l I I-12 Mahideva, five points of, 5S, 34Sh Mahadevan, 1rlVLP., 376b MahiikarulJopiya-Jilstr4, 34 Mahilltyayana, 357b Mahanaga, 27, 373 Mahiiniddes#, 346b-47a creation Mahaprajfiapilramita-JiistTaj see Sastra MahapralJidhanotpada-g8tha, S (the great being), as a title ' for the bodhisattVa, 304 Mahasabghikas, and the Sthaviras, 56, 66-68 ; their chief philosophical doc trines, 62-64; their conrribution to Buddhist absolutism, 56, 64-65 ; their controversy with the Sarvastivadins, 56, 65, 66, 67, 68 : their relation to Mahayana, 66-68 mahasattva MadhyamakiInugama-iiistra ,IIJ( !f:1 , 35, 36a, 37a, 340b Madhyamaka-Jastra !f:1I1f&', 34, ; see Madhyamika-Karikii madhyamii pratipat !f:1li (the Middle Way) and the doctrine of conditioned origination, 47, 48, 5,3 , ; as identical 394 INDEX suited to different individuals), 371b Masuda, 34Sb, 346a, 346b, 347b 4Sa ; Mahiisulfllat8-sutta (Mahasunyatii-sUtra) , 343b, 348b mahasunyata ::k�, as interpreted by the Sravaka and by the Mahayana, 363b mahat ::k, :If (o r buildhi of the Sabkhya), compared with vijniIna and the subtle body, 248-so Mahavagga, 344a Mahiivastu, 44a Mahilvyutpatti, 73b, 7Sa Mahayana, and ffinayana, 66-69, 27879 ; as not excluding Hinayana, 4647 ; as one of the two lines in early Buddhism that the Siistra mentions, 346a ; its relation to the Mahasanghi leas, 67�S; see Great Way MahaYilna-bhavabheda-sastra, ; see Bhavasrikriinti-siistra Mahiiyana-madhyamakadarsana-vyakhyii sastra, Mahayaiia-sraddhotpada-silstra, 340b, 378b ; see Awakening of Faith Mahilyilna-sUtras, 67�S, 34 Sa Mahiiyilna-vimsikii, 34 340a MahiUskas, their view on self-hood, 62 maitri (friendliness) the great, as a fact,pr of Buddhahood 10 Majjhimanikaya, 344ll 44b , 34Sa Makandika, , 132 milmsa-ca/qus �1Il (the eyes of flesh, one of the five kinds of eyes) and the deva-eye 120-22, 242 ; see eyes man ; see person , manas ;i: (or mana-inJriya �m, the internal sense), I S , 237 ; cf citto and vijnilna ManjuSrimulakalpa, 3 00 Mankad, D R., 3 Ra miIra (the embodiment of temptations), 10 miirga;nata 1I� (broad and rough un ders t anding of the one way that leads to Nitvlilp), 371b milTgiikiiTajnatii )leW (clear and de tailed knowledge ofthe different ways cf Bareau maya (IwaTa's power of creation), in the Advaita Vedanta, meaning it (artha) , and it s rel ation to word, 75, 50b- S I a, S6b Melanges Chinois et Bouddhiques, 340b mental dements, the, nonsubstantiality of, 5-1 ; the course of birth and death of, 211 Middle Way, as-the nonexclusive way, 127-50; see madhyama pratipat mit)d ; see citra, manas, vijniIna mindfulness, kinds of application ; see smrtyupasthilna mimi1msii ,1�,iI (invesrl8ation), as one of the four rdJhipadas (bases for in creasing concentration), 291 Mimamsakas, 320 mithyiidmi � Jt (misperception, false view), meaning of the term, S2a-b ; as the view that things just happen without cause or condition 109 ; see also drsli ' ' Mochizuki Shink6; 32, 339b moment (� ksmJa), Sarvhrivlda con ception of, 58-60; see time the, used for illustrating rise of the sense of " I," 98, 99 ; used for il lustrating the distinction between the bodhisattva in dharma-kaya and the Buddha, 3U; 374b-sa moral code (Vfnaya) , as one of the three gates to dhprma, 141-42, 57b ; the error of blindly clinging to, 143 moral conduct (lila) , the perfection of, 30S� ; see piiramita moral life, its cultivation as one of the moon, _ _ three doors to dharma, 141-42 moral responsibility, critical examina tion of so u l as the necessary condition tion of, 229-3 motion and activity, aitically ex anlined, ISS-S7, 36Ib 9S INDEX Murri T.R.V • 341b 76a, 376b-na Mysticism, Christain atuI BlIliJIJist, 379b Nagas the and NagaIjuna 27 NagaIjuna and the Buddha, 46-53 ; and the Buddhist schools 53-54 64-66 ; 341b-42a; and Kaniska, - 30 ; and the Nagas 25-27 3 7a 3 7b ; md the Satvahanas 27-28 ; basi c concep tions in the philosophy of 37-46 ; on Hinayana and Mahayana 66-69; his sources for the study of Mahayana, 30-46 NagaIjunacarya, 36b ; see NagaIjuna NagaIjuna (Siddha) 36a 3 7a NiIgiIrjuna and AryaJeva, 36b-3?a NiIgiIrijuna's Friendly Epistle, 37b Nagarjunikonga 36b NagaIjunagatbha 36 NllgiIrjuna-paiiCilvidyiI-siIstT'a, 35 Nahapma, �ahat3ta, 27 28 naiirsviIbhiIrya 1!i I1:J M: I1:J M:� (devoidness of self-being ; notl-4ubstantiality ; relativity} 42 3 8b 341a ; cf liInyaIiI and pratityll-samutpada Nalanda 26 � (names coacepts) as conven tionally established 74-81 349h50a ; see convention prajnapti, samjniI niIma � (mental elements) in distinction from rUpa (the physical} 79 niIrna and lalqat}a (concepts and con ventional entities) ,0-88 ; their in terrelatedness 73 74 76 78 ; their place and function in the world ofthe determinate 73 ; attitude of the wise and the ignorant in regard to 7� ' 73 ; see niima, lak$at;la niimll-rUpa �13 (the body-mind com plex in the subtle form) as a link in the cycle of life 237-3 niimasanketll-prajiiapti � *- (conven tion of names and signs) as one ofthe three kinds of convention, 85-86 ; see nlJma - prajnapti names derived ; see upiIJayaprajnapti; see also niIma, pr,!;iiapti, SUnyaIiI Nasik Edict 27 nature essential ; see lalqat}a, pralqti, svabhllva negation of the non-clinging kind, 105 ; as not an end in itself, 317 negative criticisms their purpose 44 ; their significance 68-70 ; se e criticism see ucche tWrni negativist the, error of; 43 181 neyilrlll4 (indirect expedie!lt way of negativism, 72-73 8-19 ; teaching) venus nit4ttM (the direct way) 35-36, 57a NuliIna-sam1"tta, a section in Sam1"ttiInikiIya, 3441 nihilists, as holding to the extreme of total extinction of personality after death, 5 366a ; their view defferen tiated from SQnyaliI, S 9a b ; see also annihilattonism negativism NikiIyas, 47 48 51, 52 343b nimitlll $ (oc:caasions) the determinate entities as, for the rise of ideas and emotions, 76 294; when seized, be come dciad-ends 52b 353a; cf animittat4; see lafqmJa nimittodgralu#}a Jlit$ (Picking up of characters or signs) as a definition of perception (samjiiiI) , 349b ; as dis - - tinguished from lalqana-griIha (seizing of characters) 35 a nimittopalambha �$ (or lalqatJopalam bll4 semng of the determinate) 52b NiraupamYll-stava, 36, 37 4I b ; see Catuhstava �thas ; sec Jama lI!' n;rgut}ll-brahman (the indeterminate brahman, the ultimate reality in Advaita Vedanta), 19 nirmiIt;la {t (creation a name for the world of convention), 73 nirodha (extinction i e of ignorance and passion) as held by the Maha- INDEX sailghikas, 64 as viewed by Sarvasti v:ida, sS ; see also NirviQa nirodha-samJpatti (a state of suspension of conscious lIlCIltal activity), one of the nine " successive abodes" 372b- non-exclusive, understanding, 7-38, 91 ; way, 127-33 ; see madhyatra pratipat, prajniI non-existence, as a distinguishable aspect of becoming, 4S, 7-3 ; an extreme, I S2-5 ; see c£ being, bh4va 73 a nirukti (definition, enunciation of the nature of a ,thing by means of words; language), Sob-s u ; as one of the elements of expermess, 74b ; see vaiSiiradya NirvaQa (extinction, i.e., of the root of suffering), as death of clinging, S I, S ; as etemal joy, S I ; as not apart from sarilsara , S2, 66, 324, 42b; as the ultimate goal of all beings, SI, 263 ; the ultimate nature of all things, 272-73 ; see dharm a Jh iitu , bhatakol i n isprapanca 1!UU� (non-conceptual, beyond concepts) , as the nature of the ultimate reality, I S ; see the real ; as negativism ; Notes on the NagarjunrkotMa Inscrip tions, 3 6b nyama tt (lit the state of being free from immaturity; the status of the irreversible), as the rrue status of the bodhisattva, 298-299, 301 ; meaning of the term, 73 b ; see avaivarta NyaJ1.iitiloka, 70b-7Ia; 372b-73a Nyaya, accusing the Madhyamika as a negativist, 318-19; view of know ledge, criticised by the Madhyamika, 3 , 340a ; see also Vai§e�ika; see pra miit}QS Nyayasutras, cf prapanca (the direct way of teaching) versus neyiirtha, the indirect way, nitilrtha 338a Obermiller, E., 336a objective, the, and the subj ective, non ultimacy of the division of, 90 objectivism, Sarvastivada as an extreme kind of, 61 l iOn the Emptiness of the Unreal," /Gilt ��, 377b-78 a liOn the Immutab ility of Things," �� S , S ?a nivarat}a ill (hindrances), the five, in regard to concentration of mind, 7U non-being • (abhava); see non-ex istence; cf bh4va non-Buddhist schools, referred to in the Siistra, 3 non-clinging (�., �l& anupalambha) , skilfulness of, as arising from non exclusive underst anding , 7, S, 91 ; iI�, li On 77b-78a of Nirvana, " � �.�rnli, 77b-78auOn PraJfiii Not Congnizant of Objects, " the Namelessness lIt�1!!t � !if8, 377b-78a as the consummating phase of wis dom, SSa; as forming, with undi vided being, the heart of the Prajnii piiramita-siitras, I ; as one of the basic meanings of siinyatii, 39a, 7S b ; a s the pervading sprit o f the philoso phy of the Middle Way, I S ; in the Buddha's way of teaching, 3 ; in the use of concepts, 148-49, 160-63 ; see madhyama pratipat, pra.fnii, siinyatii On Yuan Chwallg, 3 6a organism, and the constituent events, 23 1-3 ; p erson as an, 23 ; see person padarthas (basic categories of the Vai §��ikas), the six, referred to in the Siistra, 63 a ; see VaiSe�ikas Pag-sam-joll-zang, 3 6a, 3 7a paiicavidha Jharma-pi taka 1iJii ?* � (collection o f five kinds o f de- 397 INDEX ments}, referred to in the Sastra, ' 363a PaiicavimJatisahasrikiI-prajiiiI�rqmjtii sutra, as an abridgment of the Satasahasrilta, I ; as the original of of which the Silstra is- the commen tary, ; its different tr�larions, 3 on the b odhisattva s coursing in the Mahayana, and it s differ ent stages, 374ll ; on the bodhisat rva's immaturity (ama) , 373b ; on the eyes of five kinds, ss b ; on names, 349b-3 Soa ; on the start and des tination of Mahayana, 36ga ; on sanyatd 45 the highest kind of harmo ny (yoga) , 368b ; see Sastra paramarsa J& (clinging), S4ll ; see ' dr$ !i-palamarsa, silavrataparifmarSa , Patamartha, 28, 64, 3 8b paramifrtha m- (the ultimate truth), 16 , , 39a, 42b, 43a ; see the real; cf vyavahiira piiramiirthika-siddhiInta (the direct teaching of the ultimate �th), 140-41, 7a ; see siddhiinta paramifrtha-svariipa (the ultimate nature, i.e., of the individual, in the Advaita Veq,anta) , 320 Paramiirtha-stava, 36, 7, 341b piiramitii iBtJlUIIJ , Iff (perfection ) , the different kinds of, 280, 288, 300, 306, 10 ; the essential quality of, 28 1-83 ; the way of, 280-81 ; see Mahayana paratantra (the de pendent ; name for the mundane truth in VijtUnavada), 326 parikalpita (the imagined; name for the illusory, in Vij,lanavada), 326 parini$panna (the real; name for the ul timate reality in Vijilanavada), 326 Par§va, 28 past, present and future , critically ex a e d , 194-95, 196-99 ; see time Patel, Prabhubhai, 36, 34Ia Pathak, Suntikumar, 36, 3 7a perfection, see piIram itiI person , as an organism , 231-3 personality, the conception o f, in early Buddist thought, s6, S9, 60-62, 63 , 64, 65, 66; the constituent elements (skandhas) of, 2.3 1-3 , 366a-b.; the physical and mental bases of, 2.37-40 pers onal life, the course of, 23 1-S0 ; the seed of, 237-42 ; see vijiiiina; see also cycle o f life Pe takopadda, 57b Phalgul;la-sI4tra, 7, S7a-b pluralism, in Buddhist philo so phy, S760, ; o f the Jaina, 56-7 ; as the view based on the ultimacy of s ep a rateness, 46 ; see also Vai�e�ikas Points of Con troversy (Kathiivatthu) , 347a p olarity, relativ� distinctions within a natural phase o f intellection, turned into extremes under clinging, l S I , I S , S2b-S3 a Political History of Ancient India, 3 738a Poussin, Luis de la Vallee, 41 b, 378b pradhana (effort), 371 ; see prahiilJQ prahiIt;la (in samyak-p rahiil;la :IE�, :IE., right effort), of four kinds, 291 , 7Xb prajM �li, W, W (knowledge), as the act of knowing as weJl as the ultimate principle of knowledge, the functional, di stinguished from the eternal, u6, I I7, 55a ; of the ex p edient kind, 5a, 373b prajfiii (also prajtlii-piiramitii, perfect wisdom ) , as bringing to light the true n at ure of t hings , , 84 ; as cancelling all things while itself re maining undenied, I I ; compared to the principle of 'accommodation, 127, 274, 293 ; as comprehending the siinyatii of all things as well as their distinct natures, 146, 271 , 274, 286 ; as comprehedding the unique as well as the universal natures of all things, ... as not excluding Hinayana, 4647 ; as one of the two lines in early Buddhism that the Siistra mentions, 346a ; its relation to the Mahasanghi leas, 67�S; see Great Way MahaYilna-bhavabheda -sastra, ... 84 ; as cancelling all things while itself re maining undenied, I I ; compared to the principle of 'accommodation, 127, 274, 293 ; as comprehending the siinyatii of all things as well as their... PaiicavimJatisahasrikiI-prajiiiI�rqmjtii sutra, as an abridgment of the Satasahasrilta, I ; as the original of of which the Silstra is- the commen tary, ; its different tr�larions, 3 on the b odhisattva s coursing in the Mahayana,