By Paul Williams
From a box basically of curiosity to expert orientalists, the research of Buddhism has built to include inter alia, theology and spiritual reviews, philosophy, cultural stories, anthropology and comparative stories. there's now larger direct entry to Buddhism within the West than ever ahead of, and Buddhist experiences are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist reviews from an enormous variety of educational disciplines, released over the past 40 years. With a brand new creation through the editor, this assortment is a special and unrivalled study source for either pupil 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 sorts of natural Dharmas"
N zero RIA okay I H AKA may possibly 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)
RICHARD P. HAYES
63 at the concept of intrinsic decision of universal
concomitance in Buddhist logic
YUICHI KAJIY AMA
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara institution- a few materials
YUICHI KAJIY AMA
65 3 types of confirmation and varieties of negation in
66 unique purity and the point of interest of early Y ogaciira
JOHN P. KEENAN
67 The which 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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Extra resources for Buddhism, Critical Concepts in Religious Studies, Volume 5
2, I. 10--p. 3, I. , pp. 29-30; Tao-hsing Pan-jo (T. 8, p. 425c); and Hsiao-hin Pan-jo (T. 8, p. 537b). , p. 30, II. 4-6. See Georges Gusdorf, La parole, Introduction Philosophique, 3 (Presses Universitaires de France, 1971 ), p. 73, II. 5-11. lgraha, chapter 11, section 21; Abhidharmasamuccayabhiisya (N. , pp. 137-139, chapter IV, section 195b). , p. 49). , No. , No. 5530, Bi, 84b3-4) are identical. , the unequalled object, the unequalled practice, and the unequalled result. (T. 31, p. , No. $ii-traya).
Jpattito dvayaf/1. lvrti. Since the original term is the same, both are correctly translated as practice. lvrti. lvrti as unconscious practice. This interpretation of the grammatical forms is found in Bhavaviveka. See Ejima Yasunori, "Bhavaviveka Kenkyii I" in Toyo Bunka Kenkyiijo Kiyo, No. 51, pp. 116-117, and p. 130. , p. 41, II. , p. 125, II. 19-20) Vasubandhu's commentary reads: de yang de bzhin nyid du yod pa yin na sems can thams cad Ia spyi 'i mtschan nyid kyis de ni yod pa nyid kyi phyir chos thams cad ni de bzhin gshegs pa'i snying po can zhes gsungs sol/ (180a6-7).
Let us then tum to a fuller consideration of undefiled purity. 55 The phrase "this very same tathatii" certainly refers to prakrtivyavadiina, for prakrti-vyavadiina and vaimalya-vyavadtina are the same tathatti. Ja) the obstacles of passion and knowledge. It is the result of conscious practice (pratipatti-paramiirtha). Sthiramati is essentially in agreement with this commentary ofVasubandhu when he explains the phrase prtipti-paramtirtha in the Madhyiintavibhtiga as: It has as its characteristic the re-orientation of the basis (tisrayapartivrtti) which is entirely undefiled (ektinta-nirmala) tathatti.