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?
Like this is the uncreated, like this is that which is difficult to realize, with no moving, no bending, no dying. Utterly lacking secretions and smothered in the dark, it is the island shore. Where there is ferrying, it is the crossing. It is dependency's ceasing, it is the end of circulating transmissions. It is the exhaustion of the flame, it is the ending of the burning. Flowing openly, pure and cool, with secret subtlety, and calm occultation, lacking ailment, lacking owning, nirvāṇa.
Asaṁskṛtadharmasūtra, Sermon on the Uncreated Phenomenon, T99.224b7, Saṁyuktāgama 890

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