By Paul Williams
From a box essentially of curiosity to expert orientalists, the learn of Buddhism has built to include inter alia, theology and non secular experiences, philosophy, cultural reviews, anthropology and comparative reports. there's now higher direct entry to Buddhism within the West than ever prior to, and Buddhist experiences are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist reports from an unlimited variety of educational disciplines, released over the past 40 years. With a brand new advent through the editor, this assortment is a distinct 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 varieties of natural Dharmas"
N zero RIA okay I H AKA might A (Translated from the japanese via John Keenan)
61 Realism and the philosophy of consciousness-only
62 Diimaga's perspectives on reasoning (sviirthiinumiina)
RICHARD P. HAYES
63 at the thought of intrinsic choice of universal
concomitance in Buddhist logic
YUICHI KAJIY AMA
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara university- a few materials
YUICHI KAJIY AMA
65 3 different types of confirmation and sorts 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 info for Buddhism, Critical Concepts in Religious Studies, Volume 5
P. 44). Asvabhava's commentary states: "Being tathatii of all dharmas, it is characterized by purity from the two obstacles of passion and knowledge. That is to say, because it is purified from the obstacles of passion and knowledge, it has become pure of them. But what is pure? The tathatii of all dharmas, and because of this we speak of iisraya parivrtti (gnas yongs su gyur pa) of tathatii. fthalabdhajfiiina). By the word vastu (phenomenal) is meant the paratantric nature of iilaya-vijfiiina.
8, p. 140a), Ta-hin Pan-jo (T. 8, p. 413c), Ta Pan-jo (T. 7, p. , No. , No. 732, Phi, 159a2-5). l dharman desyati. lvrtiparamiirtha-satyayo. (p. 89), and its corresponding section in Ta-hin Pan-jo, p. 405a. 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.
2) Moreover, why does the image in that place occur only at a specific time, and not at any time? (3) The illusion of a non-existent hair occurs only for the person with a visual disorder, and not for other people. In contrast, the image of a given thing does not occur for only one person, but occurs in the minds of all the people who are in the same place and time. How is this explained? (4) Such things as appear in the illusion of a person with a vision disorder and as are seen in a dream do not, in fact, have efficacy.
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