By Paul Williams
From a box basically of curiosity to expert orientalists, the research of Buddhism has built to include inter alia, theology and spiritual stories, philosophy, cultural reports, anthropology and comparative experiences. there's now better direct entry to Buddhism within the West than ever sooner than, and Buddhist experiences are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist stories from an enormous diversity of educational disciplines, released during the last 40 years. With a brand new creation via the editor, this assortment is a different and unrivalled learn source for either pupil and scholar.
VOLUME V YOGACARA, THE EPISTEMOLOGICAL
TRADITION AND TATHAGATAGARBHA
59 once more on Dharmakirti's deviation from Dignaga on
60 the world of enlightenment in Vijiiaptimiitratii: the
formulation of the "Four varieties of natural Dharmas"
N zero RIA ok I H AKA may well A (Translated from the japanese by means of John Keenan)
61 Realism and the philosophy of consciousness-only
62 Diimaga's perspectives on reasoning (sviirthiinumiina)
RICHARD P. HAYES
63 at the thought of intrinsic decision of universal
concomitance in Buddhist logic
YUICHI KAJIY AMA
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara institution- a few materials
YUICHI KAJIY AMA
65 3 types of confirmation and sorts of negation in
66 unique purity and the focal point of early Y ogaciira
JOHN P. KEENAN
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 non secular position of the epistemological culture in
72 On sapak!ja
TOM J.F. TILLEMANS
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Additional resources for Buddhism, Critical Concepts in Religious Studies, Volume 5
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. The Vijiianavada theory is that an image appears when the latent residual force of experience is actualized, and that this image is not formed by the cognition of an external object. This theory makes clear that empirical cognition is karmic and stresses the need to find an absolute knowledge which transcends the level of empirical cognition.
537b). , p. 30, II. 4-6. See Georges Gusdorf, La parole, Introduction Philosophique, 3 (Presses Universitaires de France, 1971 ), p. 73, II. 5-11. lgraha, chapter 11, section 21; Abhidharmasamuccayabhiisya (N. , pp. 137-139, chapter IV, section 195b). , p. 49). , No. , No. 5530, Bi, 84b3-4) are identical. , the unequalled object, the unequalled practice, and the unequalled result. (T. 31, p. , No. $ii-traya). $m:za). The characteristic of the knowable, as that which is to be known with certitude, is the actual real (dngos su rang gi ngo bas) known object.
The Vijiianavada theory is that an image appears when the latent residual force of experience is actualized, and that this image is not formed by the cognition of an external object. This theory makes clear that empirical cognition is karmic and stresses the need to find an absolute knowledge which transcends the level of empirical cognition. This Vijiianavada theory, which denies the existence of external entities as objects of cognition, naturally invites the opposition of all schools which took a realist position.