Buddhism, Critical Concepts in Religious Studies, Volume 5 by Paul Williams

By Paul Williams

From a box essentially of curiosity to professional orientalists, the examine of Buddhism has built to include inter alia, theology and spiritual stories, philosophy, cultural reviews, anthropology and comparative reviews. there's now higher direct entry to Buddhism within the West than ever earlier than, and Buddhist reviews are attracting expanding numbers of students.

This eight-volume set brings jointly seminal papers in Buddhist reports from an enormous diversity of educational disciplines, released over the past 40 years. With a brand new creation through the editor, this assortment is a distinct and unrivalled study source for either scholar and scholar.

59 once more on Dharmakirti's deviation from Dignaga on
60 the area of enlightenment in Vijiiaptimiitratii: the
formulation of the "Four forms of natural Dharmas"
N zero RIA ok I H AKA may perhaps A (Translated from the japanese via John Keenan)
61 Realism and the philosophy of consciousness-only
62 Diimaga's perspectives on reasoning (sviirthiinumiina)
63 at the idea of intrinsic selection of universal
concomitance in Buddhist logic
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara college- a few materials
65 3 forms of confirmation and forms of negation in
Buddhist philosophy
66 unique purity and the point of interest of early Y ogaciira
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 religious position of the epistemological culture in
72 On sapak!ja

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Extra info for Buddhism, Critical Concepts in Religious Studies, Volume 5

Sample text

278). anavada theory that all the things of this world, like the net-shaped hairs that appear in the illusion of a man suffering from a vision disorder, are unreal, and exist only as images. Four questions are raised by the opponents of this theory. If external objects are not real, and images result from the residual force of experience which is latent in the mind, then: ( 1) Why is it that the image of a certain thing occurs only in a specific place and not anywhere? (2) Moreover, why does the image in that place occur only at a specific time, and not at any time?

They understood all of empirical cognition as karma, and concertedly focused on finding a position which transcended karma. The analogy of dreams, ravenous ghosts and hell points to a position that transcends the level of the realists' discussion of the structure of cognition. However, subordinating this religious aspect within their argument, the Vijiianavada school stood on the same level as the realists and pursued the investigation of epistemological problems. Three types of realism In the Viltzsatika, Vasubandhu divided the theories that the object of cognition actually exists in the external world into three types.

145, i. 33) appears to be the first instance. Asanga's statement in note 51 appears to be the first instance. 35 61 REALISM AND THE PHILOSOPHY OF CONSCIOUSNESS-ONLY* Hattori Masaald Source: The Eastern Buddhist, new series 21, I ( 1988): 23--60. 1. Critique of realism Introduction The doctrine of a/aya-consciousness (vijiiana) is a theory which accounts for the formation of mental images without dependence on external objects. " The a/aya-consciousness is said to be a storehouse in which the residual force (vas ana) of all previous experiences has been stored up as latent impressions.

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