By Chhote Lal Tripathi

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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 id 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 creation in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
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 application on the college of Virginia
Ð Paul G. Hackett
Contributors 327

Extra info for The Problem of Knowledge in Yogacara Buddhism

Example text

Tattva-samgraha. verse 1 344. 43. Svavittir va pramalJam tu sarupyam yogyata'pi Va. Ibid verse 1 344. 44. Yena krtena ca arthaQ. prapito bhavati, sa eva ca p rapalJa-phaiam. Nyaya-bindu-,Ika I . 1 9. 30 The Problem of knowledge in Yog�cara Buddhism Sloka vartika sense-perception verses 74, 75. Sarupya or tadakarata. Tattva-saIhgraha v�rse 1 345. Ibid, verse 1 347. VHIi�yamal)a sandhau ca darvadau parasucchida. Pravisannucyate tena tatraikatvam avasthitam. Ibid verse 1 348. 50. Avasyam adau vyavastha dvarel)aiva sadhya sadhana sarhstha kartavya, na hya vyavasth::ipya sarhvid bhedarh vi�aya bhedena niyamena pravrttir yukta sarhvid, bheda vyavasthayaka sarupyam eva nibandhanam iti samar­ thy a deva ayatarh sarupyasya sadhaka tamatvarh sarupyadeva ca jnanasya pravarttakatvarh, pravartta­ kasya va pramal)atvarh pravrttikamena niriipyate na vyasanitaya .

Every idea is perfumed by this transcendental illusion1llO• The extreme Yogacaras and the Sautrantika Yogacara give a different explanation of the anadi vasana. For the 24 The Problem of knowledge in Yogliclira Buddhism �autrantikas the external world is real. The reality is partic ular1 21, unique12 2extreme point-instant12 3 and beyond all our conceptions1 24• We can perceive it as such but we can­ not know it as such. It can be known only through Our inter� nal images which correspond to the external objects and only through this correspondence12 5 we come to realise that 'this is that ' or 't h is is the Vindhya mountain'.

23. Saha sabdasca loke 'nyo nai vanena vina kvacit. Viru­ ddho' yam tato hetur yadyasti saha vedanam. Bhadanta Subha Gupta Quoted in the Tattva salngraha-pafijika: p. 567 lines 1 7- 1 8. 24. Vi�aya�ya jfiana hetutayopanidhil:;l pragupalambhal:;l pascat samvedanasya i ti. Ibid p. 568 lines 1 9-20. 25. Yadi na kimcijjanati katham tarhi sarvajfial:;l syad iti. Ibid p. 573 line 27. 26. Aka ravan bahyo'rthal:;l sal:;l bahir deSa sambaddhal:;l pratyak�am upa labhyate. Mlmalhsa-sutra-bha�ya 1 . 1 5. Quoted in the Tattva-sarhgraha-pafijika: p.

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The Problem of Knowledge in Yogacara Buddhism by Chhote Lal Tripathi


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