By Paul Williams
From a box basically of curiosity to expert orientalists, the examine of Buddhism has built to include inter alia, theology and spiritual reports, philosophy, cultural experiences, anthropology and comparative stories. there's now larger direct entry to Buddhism within the West than ever prior to, and Buddhist reviews are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist experiences from an enormous diversity of educational disciplines, released over the past 40 years. With a brand new advent via the editor, this assortment is a distinct and unrivalled examine source for either scholar and scholar.
VOLUME V YOGACARA, THE EPISTEMOLOGICAL
TRADITION AND TATHAGATAGARBHA
59 once more on Dharmakirti's deviation from Dignaga on
60 the world of enlightenment in Vijiiaptimiitratii: the
formulation of the "Four forms of natural Dharmas"
N zero RIA okay I H AKA may well A (Translated from the japanese through John Keenan)
61 Realism and the philosophy of consciousness-only
62 Diimaga's perspectives on reasoning (sviirthiinumiina)
RICHARD P. HAYES
63 at the conception of intrinsic choice of universal
concomitance in Buddhist logic
YUICHI KAJIY AMA
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara tuition- a few materials
YUICHI KAJIY AMA
65 3 types of confirmation and sorts of negation in
66 unique purity and the focal point of early Y ogaciira
JOHN P. KEENAN
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 los angeles philosophie bouddhique idealiste
71 The non secular position of the epistemological culture in
72 On sapak!ja
TOM J.F. TILLEMANS
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Additional info for Buddhism, Critical Concepts in Religious Studies, Volume 5
XXIV, No. 1, Dec. 1975. It appears that Asanga at least knew about the existence of a Prajiiiipiirmitii passage similar to this chapter. E. Lamotte, La somme du grand vehicle d'Asmiga, I, pp. 37-38; II, pp. 120--122. On vaipulya see my article "Asaringa no Seitenkan - Abhidharma-samuccaya no dharmaviniscaya sh6 ni tsuite" in Sotoshii Kenkyiiin Kenkyiisei Kenkyii Kiyo, No. 4, pp. 26--30. It is here probably not the name of a particular siitra. Also confer Aramaki Noritoshi, "Shodai joron no Etakish6" (Paratantra-svabhiiva in the Mahiiyiinasaf/1graha) in Indogaku Shironshii, IV-V, pp.
The Nyaya-Vaise~ika believed that concepts and the words which signify them are all real things. In technical terms these are called the "padiirtha" (word-meaning) where "artha" is the externally existent referent of words. For example, corresponding to the word "cow," there exists a substance (dravya), cow, and corresponding to words such as "white" or "walking" attributed to that cow, are the real quality (gw;ta), white (color), and the real activity (karma), walking. Further, since "cow" can be used to refer to white cows or spotted cows, standing cows or walking cows, there also exists as its referent a caw-ingeneral-that is, universality (siimiinya) which makes all cows cows.
These substances, moreover, are divided into those which are made up of a plurality of elements and those which are not. Substances that are not composed of elements are the five from ether on and the individual atoms of earth, water, fire, and air. 7 When these atoms combine they make new substances which are separate, individual entities, possessing their own existence, and capable of being expressed by their own specific terms. " Moreover, those "resultant substances" themselves can combine to produce new substances.
Buddhism, Critical Concepts in Religious Studies, Volume 5 by Paul Williams