By Sarvepalli Radhakrishnan

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Desk of Contents
Editor's Introduction
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 direction 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 JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object kin idea 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 college of Virginia
Ð Paul G. Hackett
Contributors 327

Additional info for History of Philosophy, Eastern and Western - Volume I

Example text

The passage is suggestive of the Siimkhya constituents of the mind (cf. also AV. 8. 2. I, where rdias and tdmas appear together). Desire has already figured (§6) as the first seed of the mind~ Three states of the mind, viz. waking (jiigrat), dreaming (svapna) and sleeping (supti or nidra) are indicated (RV. Io. I64; AV. 19. 56, 57), and dream is said to be "neither alive nor dead" (A V. 6. 46. r) and "born of the heated mind" (AV. Ig. s6. 5). The vital principle (prat}a) is said to keep erect and awake, while others lie asleep (AV.


Io. 4· 2 . 21, 22; TB. 3· 12. 9· r). Immediate or perceptual(:pratyak$a) and mediate or nonperceptual (parok$a) knowledge are frequently distinguished in the Briihmat14s. Enquiry about material and efficient causes is common (RV. ro. 8I. 2, 4; I68. 3), and the development of meanings of nidana, "bond"> "rootcause" (RV. IO. II4. 2; I30. 3), bandhu, uconnection" > <~cause" (RV. IO. I2g. 4; AV. 4· I. 3), ndbhi, "navel"> fountain-head" (VS. 23. 59), and arambha1}a, "grasping," "tackling" > "achievement" (RV.

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History of Philosophy, Eastern and Western - Volume I by Sarvepalli Radhakrishnan

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