By Paul Williams
From a box essentially of curiosity to professional orientalists, the research of Buddhism has built to embody inter alia, theology and spiritual experiences, philosophy, cultural stories, anthropology and comparative experiences. there's now larger direct entry to Buddhism within the West than ever prior to, and Buddhist reports are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist stories from an unlimited variety of educational disciplines, released during the last 40 years. With a brand new creation by means of 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 different types of natural Dharmas"
N zero RIA ok I H AKA could 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 decision 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 varieties of confirmation and forms 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 l. a. philosophie bouddhique idealiste
71 The religious position of the epistemological culture in
72 On sapak!ja
TOM J.F. TILLEMANS
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Additional resources for Buddhism, Critical Concepts in Religious Studies, Volume 5
Pp. 57-58. See quotation in note 41. MahiiyanasaiJlgraha, chapter IX, section I. Also confer chapter X, section I. , Chapter X, section 2, p. 149. e. adana-vijiiana is not presented to sravakas is because this term "refers to a subtle object. Sravakas do not venture to know all knowable objects (sarvajiieya). Thus, without it being presented to them, they realize wisdom. Because they realize vimuktikaya, it need not be presented to them. But bodhisattvas do venture to know all objects, and thus it is presented to them.
These two tendencies correspond to the two aspects of speech. In his Cours de linguistique generate (p. " In this article, then, we distinguish the meaning of words, which corresponds to a series of thoughts from the physical enunciation of words, which corresponds to a series of sounds. We understand things because of the meaning of everyday words, and this is the tendancy from words to understanding. In contrast, as occurs in poetry, a unitary awareness is first enunciated and given in direct insight, and then, from within that direct insight, draws upon the power of words.
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.
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