The Tetralemma & EBTs

Textual analysis and comparative discussion on early Buddhist sects and texts.
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Coëmgenu
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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?
世尊在靈山會上拈華示眾眾皆默然唯迦葉破顏微笑世尊云
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.
吾有正法眼藏涅槃妙心實相無相微妙法門不立文字教外別傳付囑摩訶迦葉。
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.

नस्वातोनापिपरतोनद्वाभ्यांनाप्यहेतुतः

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