Buddhism, Critical Concepts in Religious Studies, Volume 5 by Paul Williams PDF

By Paul Williams

From a box basically of curiosity to professional orientalists, the research of Buddhism has built to include inter alia, theology and non secular reports, philosophy, cultural stories, anthropology and comparative stories. there's now larger direct entry to Buddhism within the West than ever ahead of, and Buddhist reports are attracting expanding numbers of students.

This eight-volume set brings jointly seminal papers in Buddhist stories from an enormous diversity of educational disciplines, released over the past 40 years. With a brand new creation via the editor, this assortment is a distinct and unrivalled study source for either pupil and scholar.

59 once more on Dharmakirti's deviation from Dignaga on
60 the area of enlightenment in Vijiiaptimiitratii: the
formulation of the "Four types of natural Dharmas"
N zero RIA ok I H AKA could A (Translated from the japanese by means of John Keenan)
61 Realism and the philosophy of consciousness-only
62 Diimaga's perspectives on reasoning (sviirthiinumiina)
63 at the conception of intrinsic choice of universal
concomitance in Buddhist logic
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara institution- a few materials
65 3 different types of confirmation and different types of negation in
Buddhist philosophy
66 unique purity and the point of interest of early Y ogaciira
67 The that means of "mind-only" (wei-hsin): an research of a
sinitic Mahayana phenomenon
68 Sinitic speculations on Buddha-nature: the Nirval)a
school ( 420-589)
69 The doctrine of the Buddha-nature within the Mahayana
70 l. a. philosophie bouddhique idealiste
71 The religious position of the epistemological culture in
72 On sapak!ja

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Example text

For an alternate interpretation of the Miidhyamika position, see Takahashi So, "Nagaijuna no Nitaisetsu," Shiikyo Kenkyii, No. 215, pp. 75-97. lvrti see note 13. , p. 41, II. 11-13). , p. 124, II. 12-14. , p. 124, II. 22-24. )yanda) are always revealed from the side of Buddha. That is, original purity, as paramasya jnanasya-artha/:1, is enunciated from the enlightenment of undefiled purity. lvrti) implies the unenlightened use of words to refer to parini:}panna. de skyed pa 'i phyir dmigs pa rnam par byang ba zhes bya ba Ia de zhes bya ba ni lam dang sbyar tel byang chub kyi phyogs Ia sags pa 'oil (282b7).

This individual substance restricted by the cowness is also determined by qualities, actions, and the other categories. Substance According to the Vaise~;>ika theory, then, the object of our cognition is the substance as determined by the various other categories; the cognition of quality, actions, and so on always presupposes the cognition of some substance. Since what is cognized is a "word referent," we can express it through language. Words, according to the Vaise~ika (theoreticians), are signs established by the ancients to transmit concepts derived from the cognition of entities.

Needless to say, among these "word referents" it is substance which occupies the central place: the others exist as factors inhering in and limiting the substance. There is no white color independent of something such as a cow or a piece of cloth. Neither is there any walking which does not inhere in some substance. Substance too, however, does not exist as pure substance. : a cow is white, black or some other color; it is walking, standing, etc. As mentioned earlier, the word "cow" refers to a corresponding substance, cow.

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