Dharmakirti's Thought and its Impact on Indian and Tibetan by Shoryu Katsura

By Shoryu Katsura

The complaints of the 3rd overseas Dharmakirti convention held in Hiroshima in 1997 acquire a couple of papers dedicated to the research of the good seventh-century Buddhist thinker, Dharmakirti, and his affects upon the succeeding generations of either Buddhist and non-Buddhist philosophers in India and Tibet. the second one foreign Dharmakirti convention used to be held in Vienna, and its court cases, experiences within the Buddhist Epistemological culture, were released during this comparable sequence. the current quantity includes the result of the $64000 researches made by means of the main Dharmakirtian students on this planet because the final convention, in order that the readers can become aware of the current situation within the box of Buddhist epistemology and common sense. a few papers are considering the epistemological themes, reminiscent of the concept of perceptibility, and others with the merely logical difficulties like an empty topic. a few take care of the Buddhist thought of language referred to as apoha compared to the perspectives of Nagarjuna, Bhartrhari and others, whereas others are dedicated to the ontological questions, equivalent to the way to ensure the causal courting. a number of papers talk about Dharmakirti within the gentle of feedback made by way of Jaina, Nyaya or Minamsa philosophers. and at last the main striking function of the current quantity is the rise of variety of contributions dedicated to the research of Tibetan culture of Buddhist epistemology and good judgment which has been built less than the good impact of Dharmakirti.

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Thus, in the opinion of the Jaina thinkers, the pronouncement of the example was not necessary at all and the invariable concomitance was rather intrinsic to the logical reason instead of constituting, in a way, a part of the logical example that was supposed to demonstrate such a relation. In other words, the role to demonstrate the invariable concomitance was assigned to the logical reason alone, not to the example. It deserves special mention that conceiving of a 'syllogistic' proof as consisting of two stages only should be viewed as a methodologically important advancement in the history of Indian logic, inasmuch as the Jaina step tended to simplify the logical structure of the proof by neglecting everything that was logically unnecessary and by reducing the number of 'syllogistic' members further on, along the lines pursued by Vasubandhu (cf.

4) Nyayaprave§asutramHaribhadrasurikrtaNyayaprave§avrttisahitam. Bibliotheca Indo-Tibetica 6. Siirnath and Viir~asf, 1983. ] (5) See Tachikawa [1971]. 14 NY P. ika and Visvanatha's Vrtti. Vol. 1. Ed. Taranatha Nyayatarkatirtha and Amarendramohan Tarkatirtha. Calcutta Sanskrit Series 28. Calcutta, 1936. Vol. 2. Ed. Amarendramohan Tarkatirtha and Hemanta Kumar Tarkatirtha. Calcutta Sanskrit Series 29. Calcutta, 1944. , 1982. Para~a-Cata1ogue Muni SrI Pu~yavijayajI, camp. Muni JambuvijayajI, ed. Catalogue of the manuscripts of Pii(a(Ja Jain Bha~ljiira.

16 They are only approached in depth and dedication by his material on Prajiiliparamita. Such authorial trajectories might be seen in light of the relative non-opposition encountered by the esoteric system. For example, unlike the ambivalence towards spells found in the Milindapaiiha, we find little sustained opposition to the employment of spells from the seventh century forward in India and apparently none from representative intellectuals. 17 Not only does Santideva in the Sik~iisamuccaya recommend multiple circumstances for the employment of mantras, but Bhavya in the Tarkajviilii defends the use of spells as part of the Mahayanist practice.

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