The Tetralemma & EBTs

Textual analysis and comparative discussion on early Buddhist sects and texts.
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The Tetralemma & EBTs

Post by Coëmgenu » Mon Apr 09, 2018 5:58 pm

Split from: viewtopic.php?f=16&t=31616&p=466952#p466946
nasvāto nāpiparato nadvābhyāṃ nāpyahetutaḥ
Neither from self nor other neither both nor acausally
-Āryanāgārjunasya Mūlamadhyamakakārikā Pratyayaparīkṣāparivartaḥ MMK1

These are negations of Sarvāstivādin Abhidharmika terminological categories, svāto being related to svābhāva, the svā- being in turn related to "to be", for instance look at the French être as it appears in the reflexive, suis. v --> w --> x. Svā-/sva-, suis. Note that this is not a chronological argument that one comes from the other. Just an illustration of a relation between languages.

svayaṃkṛtaṃ, self-created, or "from self" for our practical purposes.

paraṃkṛtaṃ, other-created, or "from (an)other" for our practical purposes. Para- is functioning similar as it does in English here, similar to its usage in the construct paranormal, other than or apart from normal.

Nasvāto = asvayaṃkṛtaṃ. Not from self.
Nāpiparato = aparaṃkṛtaṃ. Not from other.
Nadvābhyāṃ = nasvāto nāpiparato, not from either.

See SN 12.17 Acelakassapasutta: sayaṅkataṃ dukkhaṃ?, [...] paraṅkataṃ dukkhaṃ?, [...] sayaṅkatañca paraṅkatañca dukkhaṃ?

Notice SF 169 Sarvāstivādin Acelasūtra: asvayaṃkāraparakārahetusamutpānnaṃ, ahetusamutpānnaṃ: arisen without causality, compare with MMK1: nāpyahetutaḥ
Does asvayaṃkāraparakārahetusamutpānnaṃ indeed correspond with nāpyahetutaḥ? does the a- preffix negative each subsequent infix (-svayaṃkāra-, -parakāta-, -hetu) or does it only negative the first infix? Is this romanization missing a substantial deal of macrons?
The Lord dwelt at the Vulture Peak with the assembly and plucked a flower as a teaching. The myriad totality were silent, save for Kāśyapa, whose face cracked in a faint smile. The Lord spoke.
I have the treasure of the true dharma eye, I have nirvāṇa as wondrous citta, I know signless dharmatā, the subtle dharma-gate, which is not standing on written word, which is external to scriptures, which is a special dispensation, which is entrusted to Mahākāśyapa.


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