By Th. Stcherbatsky
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During this new version of his acclaimed autobiography lengthy out of print and infrequent beforehand Alan Watts tracks his non secular and philosophical evolution from a baby of spiritual conservatives in rural England to a freewheeling non secular instructor who challenged Westerners to defy conference and imagine for themselves.
For over 2000 years, Buddhist psychology has provided important insights into the character of the center and brain, and reworked the best way many of us all over the world deal with life's demanding situations. however the historic texts on which those striking teachings are established should be tricky to penetrate for contemporary seekers.
Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary construction in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object kin thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the collage of Virginia
Ð Paul G. Hackett
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Additional resources for Buddhist Logic. Vol. I
It also treated the representatives of the first school, the school of direct meaning, with great contempt. However, both schools caya-tika-vivrtti, a subcommentary on Dharmottara's comment on Dharmakirti's Pramana-viniscaya, and that he sarcastically gave to his work the title of «Dharmottama». That is the only way to understand the passage without much emendation, otherwise we must read dharmottarayam, cp. G. B iihler, Cashmer Report, p. , H. Jacob i, p. 144 of the reprint of his translation of Dhvanyaloka, and my «Theory of Cognition of the later Buddhists» (Russian edition, St.
8 Cp. NB and NBT transl. below, vol. II, pp. 203 ff. » Cp. , V. , p. 80. 2 YaSomitra's 20 BUDDHIST LOGIC The Sankhya system can thus be regarded as the first serious step that the Indian speculation took against naive realism. It became the ally of Buddhism in its fight with extreme realistic systems. 4) T h e Y o g a system. The yoga practices of concentrated meditation were a very popular feature of religious life in ancient India and all systems of philosophy, with the only exception of the Mimamsakas, and of course of the Materialists, wrere obliged to adapt their theories so as to afford some opportunity for the entrance of mysticism.
NS. IV. 1, 25, 29. 3 Svayambhuva-yoga cp. , p. 32. 4 Cp. H. Jacobi, loc. cit. 5 sydd-vdda. 6 anirvacaniya-avaktavya. 7 anabhildpya-anirvacariiya-Sunya. Stellar batsky, I 18 BUDDHIST LOGIC other Indian circles, whether in the pale of brahmanism or outside it. 1 In its classical form2 the Sankhya system assumed the existence of a plurality of individual Souls on the one side, and of a unique, eternal, pervasive and substantial Matter 3 on the other. This Matter is supposed to begin by an undifferentiated condition4 of equipoise and rest.
Buddhist Logic. Vol. I by Th. Stcherbatsky