{"title":"Buddhism","description":"\u003cp\u003eBuddhism, originating in ancient India around the 6th century BCE under Siddhartha Gautama, the Buddha, is a major global religion. Its core teachings, encapsulated in the Four Noble Truths and the Noble Eightfold Path, centre on understanding suffering, its causes, and the path to its cessation through compassion, mindfulness, and wisdom.\u003c\/p\u003e\n\u003cp\u003eWith its spread across Asia, Buddhism has influenced art, philosophy, and societal structures, adapting to diverse cultural contexts while retaining its fundamental principles. Its impact extends beyond Asia, influencing fields such as psychology and interfaith dialogue.\u003c\/p\u003e\n\u003cp\u003eToday, Buddhism boasts millions of followers worldwide, transcending borders and cultural boundaries. Its enduring appeal lies in its emphasis on personal transformation and societal harmony, making it a significant force in the search for inner peace and enlightenment globally.\u003c\/p\u003e","products":[{"product_id":"ambedkar-and-buddhism","title":"Ambedkar and Buddhism","description":"\u003cp style=\"text-align: left;\"\u003eOn the morning of 14 October 1956, at a mass rally in the Indian town of Nagpur, four hundred men and women turned their backs on a millennium of degradation and slavery. Finally renouncing Hinduism, with its cruel system of 'graded inequality, they turned instead to Buddhism, in search of dignity, hope and a path to self-improvement. Over the coming months, Hindu India shook as hundreds of thousands more followed their example, and as the Buddha Dhamma came back to life in the land of its birth. The man solely responsible for this historic revival was Dr. Bhimrao Ramji Ambedkar; politician, and educationalist; India's first law Minister, chief architect of her constitution- and lifelong champion of her downtrodden million.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVishnu SITARAM SUKTHANKAR (4 May 1887-21 January 1943) was an eminent Indologist and a scholar of Sanskrit. He was educated at the Maratha High School and later at St. Xavier's College in Bombay. After passing his Intermediate Examination, he left for En\u003c\/p\u003e","brand":"Sangharakshita","offers":[{"title":"Default Title","offer_id":41311602573450,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/10702_2048x2048_1a51812d-6c8b-432a-a48d-a1a5e178aeaa.webp?v=1658132962"},{"product_id":"a-comparative-history-of-ideas","title":"A Comparative History of Ideas","description":"\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eHajime Nakamura\u003c\/b\u003e argues with remarkable erudition that particular intellectual and social developments can be traced in all great cultures; that each culture deals with its problems in about the same order. Discussing, in their similarities and in their subtle differences, ideas from India, China, Japan and Europe, the author considers such inclusive notions as the concepts of God, the controversy over universals and the nature of orthodoxy and heterodoxy. This is a lucid and rewarding book, which sets a new standard for dealing with a history of thought across many cultures.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHajime Nakamura, Professor Emeritus at the University of Tokyo and currently Director of Eastern Institute, Tokyo, is a member of a number of philosophical associations and has taught at universities around the world. He holds several honorary degrees and has been decorated by the Indian government. Among his works in the English language are: \u003ci\u003eWays of Thinking of Eastern Peoples: India, Tibet, Japan; A History of the Development of Japanese Thought, 2 volumes; Religions and Philosophies of India: A Survey with Bibliographical Notes, 3 Volumes; \"Buddhist Philosophy\" in the Encyclopaedia Britannica, 1974; History of Early Vedanta Philosophy, Vol. I; Buddhism in Comparative Light; Indian Buddhism: A Survey with Bibliographical Notes. \u003c\/i\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface to the Second Edition\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are living in an age when things should be viewed and discussed on a global scale. No event is isolated from other events.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are in need of a kind of global history of ideas in which the developments of ideas should be viewed in the global scope, and yet we are afraid that no work to the effect has been brought about. Of course, there have been published a number of authoritative works, such as \u003ci\u003eHistory of Philosophy Eastern and Western or History of World Religions\u003c\/i\u003e and so on. But in these works separate courses of development of ideas in various cultural areas were set forth in different chapters by different scholars from different angles, and the final outcomes seem too disparate, providing us with no conformity in the purpose and the style.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI thought that in order to keep conformity, developments of ideas in various cultural areas should be viewed by a single author and then the details should be corrected by other scholars specializing in various aspects of human intellect or in different traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo this end, I have toiled presumptuously to write a comparative history of ideas covering various traditions in the global scope. In launching this project I tried to avoid elaborate theorizing and allow the data to speak for themselves, as a glance at the following pages will show. Some theoretical considerations are, of course, unavoidable, but whatever theories emerge in this work do not wander far from the problems that emerge from the data of intellectual history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have attempted to describe and assess certain key problems in the history of ideas, both East and West. The material has been patiently collected; it was there, and it seemed a pity not to put it into some kind of order and present it to a public that might, after all, find something of value hidden within these pages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work does not necessarily cover all important religions and philosophical systems. It covers only those features or problems of thought which are common to East and West through the end of the nineteenth century. Synchronical considerations are chiefly presented in the main text, while diachronic similarities between thinkers of different ages are mentioned mostly in the footnotes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work was originally based on a series of four public lectures delivered at Harvard University in 1963. For my lectures there I should also like to thank especially: Professor Robert H. L. Slater, former Director of the Center for the Study of World Religions, Harvard. The suggestions and arrangements by Professor Charles W. Morris and Professor Delton L. Scudder of the University of Florida were helpful to me in my studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSince then I engaged in revising and developing the theme. In the summer, of 1969, I joined the Fifth East-West Philosophers' Conference held at the East-West Center, University of Hawaii, and remained in Honolulu after the close of the Conference to complete the manuscript. I am most grateful to Dr. Minoru Shinoda, Professor of History, at the University of East-West Center, who kindly assisted me in my work during my stay then. Without his kind arrangements, this book would not have been brought to existence. Mr. Clifford Miyashiro kindly went over the manuscript up to the end of the second chapter, spending a great deal of his time checking various points and improving the style.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI came again to Honolulu in the summer, of 1971, at the invitation of the East-West Center under the thoughtful arrangements by Dr. Everett Kleinjans, Chancellor of the Center, and Professor Eliot Deutsch, Editor of \u003ci\u003ePhilosophy East and West\u003c\/i\u003e to revise the manuscript in its finalized form. Also, I am much indebted to Professor Winfield E. Nagley of the University of Hawaii for his kind friendship for many years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe merit of completion of the manuscript should be ascribed especially to Professor Gerald Larson of the University of California at Santa Barbara, who kindly consented to come to the Center solely for the purpose of revising the manuscript. He and I worked together every day from 8 o'clock a.m. to noon and worked in the afternoon also. I learnt quite a lot from a conversation with him. Without his kid collaboration, this book would not have been brought to this state of completion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter Professor Larson left for California, Mr. Ronald Burr of the East-West Center came to Tokyo for the purpose of completing the work and editing the manuscript. During his stay in Tokyo from August of 1971 through December, he kindly devoted most of his time to editing. I am greatly thankful for his enthusiasm for collaboration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor publication of this work in its final form I was especially honoured and encouraged by Professor Charles Morris who kindly read the whole work through. I am very grateful to him for a long chain of friendship extending for many years, almost a quarter of a century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI feel greatly honoured by the kind help of all these gentlemen. Although I know full well that this work has many passages which need much revision and further enlargement, I decided to bring it to the public as a stepping stone for further studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe original work was published in Tokyo, and now it is being published by KPI, in a new and revised form, and I feel greatly honoured in the hope that this work might be read widely.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor this new edition, I am very grateful to Mr. Peter Hopkins, and Dr. Mark Nathanson, of KPI. I am also greatly indebted to Mr. Trevor Leggett of the BBC, who knows Japanese and Sanskrit very well and whose works are cordially welcomed in both Japan and India, for his kind help on many points. Herewith I express my sincere gratitude to them.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eEditor's Preface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Nakamura's book represents an effort to discuss the history of ideas primarily from the perspective of Asians though, though perhaps sometimes with an Indian emphasis. As a result, it presents problems in intellectual history from quite a different perspective than most European and American historians of ideas, who view the history of philosophy using European thought as a norm or criterion. This is part of the genius of the work, but it must not be overly stressed because it is based on \u003ci\u003edifferences\u003c\/i\u003e in traditions. For it becomes clear as one works through Professor Nakamura's books that the old East-West dichotomy in many respects is simply inadequate. Certain common intellectual problems have surfaced wherever man has appeared, and methods must be found for getting beyond the East-West preoccupation if significant intellectual progress is to be made with respect to understanding the history of ideas. At the same time, however-and this the paradox of Professor Nakamura'a book-it becomes clear in the end that many of the problems of what is called \"modern thought\" (by Western philosophers) did not manifest themselves in India, China, and Japan before the period of \"Westernization except in scattered and tentative ways. In place of the Western scientific orientation, however, very human ethical considerations were often emphasized.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will find Professor Nakamura's work to be a source book in at least two important ways. In the first place, he stands in a tradition of scholars who have held the chair of philosophy at Tokyo University, and who are of astonishingly high calibre in the amount and quality of the scholarship they have produced. Going back only two generations from Professor Nakamura is Junjiro Takakusa who, among other things, oversaw the publication in his own lifetime of the Taisho edition of the Buddhist Tripitaka. Succeeding him was Professor Nakamura's famous teacher Dr. Hakuju Ui, who, in addition to an immensely helpful Buddhist dictionary and other important work, published what stands as the authoritative work on Chinese Zen, his three-volume \u003ci\u003eZenshu Shi Kenkyu.\u003c\/i\u003e In that work, Professor Ui offered long quotations and commentaries from works that would be very difficult for the average (and sometimes not so average) reader to find. In a somewhat similar way, the reader will find Professor Nakamura's scholarship to be authoritative and documented in the extreme, and that in place of hiding his sources behind paraphrases, he often offers quotations from the widest range of tests and commentators imaginable so that the reader may constantly appreciate the original touch of great figures in the ongoing history of ideas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work also serves as a source book in that scholar of the history of ideas (especially those in comparative philosophy and comparative religion) will find it to be especially rich in ideas. Many of the comparisons mentioned by Professor Nakamura have been elaborated on under this cover. In some instances, however, eager to explore other areas, he has moved on, leaving behind a challenge for succeeding authors to do further research on what has been brought to light. Many times Professor Nakamura has suggested specific points that deserve further scrutiny. If he had elaborated all of the comparative points of interest himself, this book would have been larger by at least another volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the editing of the work, it was done, so to speak, in two \"shifts.\" Dr. Gerald Larson began work on the task early in the summer of 1971 in Honolulu. After readying for publication Chapter I and a large portion of Chapter II (parts I and II) his previous commitments necessitated his return to \"the mainland.\" At that time Professor Nakamura was preparing to return to Tokyo for the resumption of his duties as chairman of the Department of Indian and Buddhist Philosophy at the University of Tokyo. So it became necessary to engage a second editor to complete the work. It was then decided that Ronald Burr would go to Tokyo in August of 1971 for this purpose. Beginning with Part III of Chapter II, he completed the preparation of the manuscript in Tokyo in March 1972. then it was sent to Santa Barbara, California, where Dr. Larson gave the entire manuscript a final reading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf the people without whom this editing task could not have been accomplished, the highest inspiration came from Professor Nakamura himself. Simply by working with him and a colleague has been prompted to persevere in the mentor's fashion (see for instance Professor India's foreword to his new translation of Nagarjuna's \u003ci\u003eMulamadhyamaka-karakas, \u003c\/i\u003eHokuseido, 1970). Professor Nakamura unconsciously gets the best from those who come into contact with him. He is jolly, kind and willing to give complete concentration at a moment's notice to the problems that arise in each of the myriad projects in which he is constantly involved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the people without whom the editing in Tokyo could not have taken place (at least as smoothly and happily as it did), thanks must go got us all together when it was learned that the editing must be completed in Japan. Secondly, without the friendship, companionship, and myriad assistance of Yoshihira Matsunami, who manages the affairs of Professor Nakamura's Eastern Institute in Tokyo, the task would have been much more lengthy and difficult as well as much less enjoyable. Mrs. Miriam Gould of the East-West Center offered many suggestions on the roof reading the finished copy. Finally, the Tokyo editing could not have been done without the day-to-day typing and doctoring of Mrs Nancy Burr, whose uncanny feel for good idiomatic English has made it possible to present a book which is, hopefully, as easy to read as it is important.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE TO SECOND EDITION\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eEDITOR'S PREFACE by Ronald Burr\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINTRODUCTORY REMARKS\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eThe Aim of the Work\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSome References to Comparative Attempts in the Classical Period\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter I.\u003cbr\u003eMYTHS. GODS, AND SACRIFICE:\u003cbr\u003eTHOUGHT IN EARLY AGRICULTURAL COMMUNITIES\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eSocial Background\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Introductory Remarks\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Sedentary Life\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Establishment of a Hierarchical Order\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. The Compilation of the Holy Scriptures of Each Tradition\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eGods and Man\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The Gods in Ancient Mythology\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Principles and Efficacy of Rituals\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Man's Destiny\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. After-life\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. Ancestor Worship\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Cosmic Law\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Search for the Absolute\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Introductory Comments\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. The Tendency towards Mono-theism\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Cosmogony\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. Introductory Remarks\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. Creation from the Primordial Man\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    c. Creation from the Non-existent\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    d. Creation from \"What is neither existent nor nonexistent.\"\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    e. Creation from Primeval Water and the Cosmic Egg\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    f. Speculation about the Word\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    g. Time as the Fundamental Principle\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    h. Food as the Fundamental Principle\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    i. Reflections on the Structure of the Universe\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter II.\u003cbr\u003eTHE TWILIGHT OF THE GODS:\u003cbr\u003eTHE RISE OF PHILOSOPHY AND THE DEVELOPMENT OF HETERODOXIES\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Remarks\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Rise of Philosophy\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. The Early Critical Attitude\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Yearning for the Beyond\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Re-evaluation of the Gods and the Sacrifice\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Brief Summary\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Elements Regarded as the Fundamental Principle\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Water\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Ether or Space\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Wind or Breath\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Fire\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. Numbers\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. Summary\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. The Concept of the Absolute\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. The Absolute and the Self\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Identification of the Self with the Absolute\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. The Manifestation of the World from Being as Such\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. The Source of Beings\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. The Structures of Human Existence\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. The Absolute Subject\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    7. The Deified Self\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Problems of Practice\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Retribution and Deliverance as Hereditary\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Individual Responsibility\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. Transmigration and Retribution\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. The Final Goal\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    c. The Basis of Ethics\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Development of Heterodoxies\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Materialism\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Materialism (- Elements -)\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Materialism (- Atomists-)\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Pursuit of Pleasure\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Determinism\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Skepticism\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Suspension of Judgment\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Sophistic Dialectic\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Relativism\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE. Asceticism\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Self-mortification\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Seeking of Dishonor\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF. Concluding Words\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eConcluding Comments\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter III.\u003cbr\u003eEARLY UNIVERSAL RELATIONS\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Remarks\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Ideal Image of the Founders\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Their Lives - 194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Birth and Youthful Days\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Spiritual Activities\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Faith\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Significance of Faith\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Worship of the Founder\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    C. Concluding Words\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eFundamental Attitudes\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Attitude towards Thinkers and Their Systems - 217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Cognizance of Variation\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Partial Veracity of Thoughts\u003c\/td\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Tolerance\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Attitude toward Philosophy in General\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Silence on Metaphysical Problems\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Rigorous Examination\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Universal Norms\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eHuman Existence\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Analysis\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Suffering\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Ignorance - The Causes of Suffering\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Impermanence of Phenomena\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4 The Theory of Non-Ego\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. The Individual - Kinetic Existence and Transmigration\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Aim of Human Existence and the Path toward The Aim\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. The Aim\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Possibility for Progress\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Karma and Craving\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. The True Self\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. General Principles of Ethics\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. The Value and Equality of Man\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Compassion and Service to others\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      c. The Concepts of Evil and Conscience\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      d. The Mean and the Character of Effort\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Ethics in the Order\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Establishing the Order\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Moderate Asceticism\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1) Away from the World into the Order\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      2) Disciplines\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    c. Mission Work\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Ethics for Laymen\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Further Practice\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. The Use of Philosophy as a Path\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. Meditation\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eThe Ideal of the Universal State\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. States and Kings\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Attempts at a Universal State Based on a Universal Religion\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Universal States\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Ideal of the Management of the Centralized State\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Religious and Cultural Policy for the Populace\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eConcluding Remarks\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter IV.\u003cbr\u003eFEATURES OF MEDIEVAL THOUGHT\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eGeneral Thoughts on Developments in the Middle Ages\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    A. Introduction\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    B. Supremacy of Religion\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      1. Otherworldliness\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      2. The Establishment of Religious Authority\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      3. Approach to Common People\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eTwo Types of Religion\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Introductory Worlds\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Themes of Compassion and Love\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Compassion-Love Doctrine\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Role of Saints and Bodhisattvas\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Vicarious Suffering\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Sin and Grace\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Faith and Deliverance in the Pure Land or Paradise\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Sense of sin and Need for Divine Grace\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Mystical Schools\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Methodology\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Interpretation of Experience\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Practical Consequences of Mysticism\u003c\/td\u003e\n\u003ctd\u003e416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Ecumenical Thinking\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eTheology and its Counterparts\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Reasoning and Philosophy\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Frequently Discussed Problems\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. The Nature of the Absolute\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Threefold Characterizations\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Interrelational Existence\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      c. The Absolute as Phenomena\u003c\/td\u003e\n\u003ctd\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Absolute and the Individual\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. The Relationship between the Absolute and the Individual\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Immortality of the Self\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Problems of More Formal Reasoning\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Proofs of God's Existence\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Motion\u003c\/td\u003e\n\u003ctd\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      c. Categories\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      d. Controversy over Universals\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter V\u003cbr\u003eCOMMON FEATURES OF MODERN THOUGHT\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Remarks\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eModern Philosophical Attitudes\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Nature and Natural Law\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Mathematics, Logic, and the Movement toward Scientific Methods\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Revival of Skepticism\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Rational Doubt and Consciousness of the Ego\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Movement toward Reliance on Experience\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Discovery of Antiquity in a Modern Light\u003c\/td\u003e\n\u003ctd\u003e503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE. Liberty\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF. Post-modern Movement toward Dialectics\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eModern Religious Attitudes\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Protest against Medieval Ways of Thinking\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Introductory Words\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Denunciation of Religious Formalism and Stress on Inner Devotion\u003c\/td\u003e\n\u003ctd\u003e512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Denial of Charismatic Authority\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Rejection of Religious Differences\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. A Return to This-Worldliness\u003c\/td\u003e\n\u003ctd\u003e526\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. Rise in Popularity of Worldly Activity and Vocational Ethics\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      B. Changes in the Evaluation of Man\u003c\/td\u003e\n\u003ctd\u003e536\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Man Conceived as Supreme - Stress on Human Love\u003c\/td\u003e\n\u003ctd\u003e536\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Service to People\u003c\/td\u003e\n\u003ctd\u003e541\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Heightened Movement toward Equality of Man and Anti-discrimination\u003c\/td\u003e\n\u003ctd\u003e545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Increased Lay Tendency of Religion\u003c\/td\u003e\n\u003ctd\u003e550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. Accelerated Approach to the Masses\u003c\/td\u003e\n\u003ctd\u003e555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. A Return to Ethical Norms - A Result of Man's Increased Value\u003c\/td\u003e\n\u003ctd\u003e557\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eConclusion of the Discussions on Modern Thought\u003c\/td\u003e\n\u003ctd\u003e561\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eGENERAL CONCLUSIONS\u003c\/td\u003e\n\u003ctd\u003e565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINDEX 568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Hajime Nakamura","offers":[{"title":"Default Title","offer_id":41562001211530,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COMPARATIVEHISTORYOFIDEAS.jpg?v=1660382277"},{"product_id":"a-history-of-pre-buddhistic-indian-philosophy","title":"A History of Pre-Buddhistic Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe present work is designed to survey the evolution of philosophical thought in the Vedic and post-Vedic periods preceding the rise of Jainism and Buddhism. The author has traced the development of early Indian philosophy on divergent lines on the basis of the Rgveda, Atharvaveda, Aranyakas, the older Upanisads and the allied literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is divided into four parts: each part is divided into several chapters. Part I deals with Vedic philosophy; Part II with post-Vedic philosophy; Part III with the philosophy of the transitional period before Mahavira and Buddha and Part IV with the philosophy of Mahavira.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author has exploited the original Indian sources and in defiance of several scholiasts has proved that the process of early Indian thought evolution is neither unscientific nor unsystematic.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work throws abundant light upon a very obscure and highly important period of Indian thought. It is also a very useful study for ascertaining the immediate background of Buddhistic philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is substantially my thesis \" Indian Philosophy-its Origin and Growth from the Vedas to the Buddha,\" submitted in 1917 to the University of London and approved in the same year for the D. Lit. degree. I can no longer regard it as the same Doctorate thesis, since it has been revised, altered and enlarged, though slightly, in the light of subsequent research. Consequently, the title of the original thesis has been done away with and replaced by the present title \" A History of Pre-Buddhistic Indian Philosophy.\" The Supplementary Discussions in Chapter XII, the Post-Script in Chapter XXI and the whole of the concluding chapter are later additions. Nonetheless, the original thesis remains almost intact in this work in that the changes made therein are immaterial, the general arrangement of its chapters and sections as well as its main conclusions having suffered no violent alteration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would no doubt have been of some advantage to me, a novice that I am, to get the thesis printed and published in its approved form with the stamp of the University of London upon it. I could not really have made up my mind to publish the thesis in its present form, with certain additions and alterations specified above, but for the precious suggestions from Professor T. W. Rhys Davids and the kind encouragement of the Hon’ble Justice Sir Asutosh Mookerjee, the President of the Council of Post-Graduate Teaching in Arts and the present Vice-Chancellor of the Calcutta; University. I have nevertheless the satisfaction of seeing the work now published with the stamp of my former Alma Mater, the University of Calcutta, and it has been to me not a little matter of pride that I found myself on my return from England in the midst of a band of arduous and talented researcher's in the vast field of ancient Indian literature, history and culture, brought together from different parts of the world to advance the cause of learning under the guidance of so eminent a leader, scholar and educationist as Sir Asutosh. Nothing indeed could give me greater satisfaction than the relief I had felt on being back in the midst of my community which has not regarded me as an outcast, as well as my University whirls have not failed to afford me facilities for work; for, however rebellious in spirit one may be in matters of one's social and religious views, and however insignificant may be one's attainments abroad, nothing can be more painful and disappointing, I think, to a man than to find himself a stranger at home. What this strangeness of situation means to an Indian returning home from a foreign sojourn and to an Indian student of ancient Indian literature, history and culture returning to the institutions of his country can better be imagined than told. Just fancy what chagrin a sensible man is apt to feel when after a long absence he returns home only to find that his parents, brothers, sisters and others whom he regards as very dear and near to him, are all reluctant, because of the fear of society, to receive him back freely in their midst, or how depressing is the atmosphere to a student who finds, in spite of his earnestness, that in the educational institutions of his country, the subjects generally neglected and undervalued are precisely those which are productive and really matter most. Happily, the times are being changed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile I leave the book to be judged for what it is worth, I must say that it is not a dissertation on the history of Buddhism or of Buddhist philosophy, the subject is reserved for a separate work. The investigation in it has been closed at a point where the philosophical thoughts and scientific speculations of ancient India reached a stage of development, advanced enough to provide for a necessary antecedent condition of the rise of a powerful movement of thought, wholly Indian in origin and character, seeking to evolve a system of religious philosophy with the theory of causal genesis as its mainstay or fundamental and central idea. But the genetic connection of this work with Buddhism is twofold: (1) that it embodies the results of an investigation which was at first undertaken, at the instance of the late Rev. Gunalankara Mahathera of Chittagong, to ascertain the immediate historical background of Buddhist thought; and (2) that the original data for the conception of a chronology of early Indian philosophy were derived from the Buddhist canon. It was mainly by the light of the evidence of the Tripitaka that I came to perceive three great synthetic divisions in the development of earlier thought. It was again a close comparative study of the first volume of the Digha Nikaya, published by the Pali Text Society, and the six Upanisads, edited and translated by Pandit Sitanath Tattva-bhusan, that first suggested to me the prospect of a very fruitful study of Buddhism, keeping it in constant relation to the earlier and contemporary Indian thoughts in the midst of which it arose and without reference to which its true historical significance and value could not be properly comprehended, even if there were a hundred Buddhist commentators and exegetists like Buddhaghosa to write powerful expositions thereon. Further, I chanced upon a number of parallel passages in the Buddhist Pitakas, the Jaina Angas and the Mahabharata, having to bear upon many daring philosophical ideas now found embodied in the older Upnisads, the Aranyakas and a few selected later hymns of the Big and Atharvavedasamhita.\u003c\/p\u003e","brand":"Benimadhab Barua","offers":[{"title":"Default Title","offer_id":41562166001802,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFPREBUDDHISTICINDIANPHILOSOPHY.jpg?v=1660382786"},{"product_id":"approaching-the-land-of-bliss-religious-praxis-in-the-cult-of-amitabha","title":"Approaching the Land of Bliss","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe discourse on Buddhist studies has traditionally been structured around texts and nations (the transmission of Buddhism from India to China to Japan). And yet, it is doubtful that these categories reflect in any significant way the organizing themes familiar to most Buddhists. It could be argued that cultic practices associated with particular buddhas and bodhisattvas are more representative of the way Buddhists conceive of their relation to tradition. This volume aims to explore this aspect of Buddhism by focusing on one of its most important cults, that of the Buddha Amitabha. Approaching the Land of Bliss is a rich collection of studies of texts and ritual practices devoted to Amitabha, ranging from Tibet to Japan and from early medieval times to the present. The cult of Amitabha is identified as an integral part of Tibet's Mahayana Buddhist tradition in the opening essay by Matthew Kapstein. Next, Daniel Getz Jr. locates the Pure Land patriarch Shengchang more firmly in a Huayan context and his Pure Conduct Society not so much in the propagation of Pure Land praxis but as a means of modifying anti-Buddhist sentiments. Jacqueline Stone's study of the practice of reciting nembutsu at the time of death gives us an understanding of both the practice itself and the motivating logic behind it. Kakuban-the founder of the one major \"schism\" in the history of the Shingon tradition is placed in a typology of Japanese Pure Land thought in James Sanford's study of Kakuban's Amida Hishaku. Hank Glassman contributes an essay on the \"subsidiary cult\" of Chujohime, which derived from the cult of Amitabha but grew to such importance that it displaced the latter as the focus of worship in medieval Japan. In his examination of \"radical Amidism,\" Fabio Rambelli discusses different forms of Japanese Pure Land thought that constitute divergences from the mainstream or normative forms. Richard Jaffe examines the work of the seventeenth-century cleric Ungo Kiyo, who sought to match his teaching to the needs and capacities of his disciples. Tod Lewis highlights the importance of cultic life and finds traces of the desire for rebirth in Sukhavati in stupa worship among Newari Buddhists. Charles Jones' \"thick description\" of a one-day recitation retreat in Taiwan provides us with a closer look at how the cult of Amitabha continues in present-day East Asia. Approaching the Land of Bliss moves beyond the limitations of defining Buddhism in terms of its textual corpus or nation states, opening up the cult of Amitabha in Nepal, Tibet, China and Taiwan, and uncovering new aspects of Japanese Pure Land.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author(s)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eRICHARD K PAYNE is dean of the Institute of Buddhist Studies at the Graduate Theological Union, Berkeley.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKENNETH K. TANAKA is a professor of Buddhist Studies at Musashino University, Tokyo.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTHE HISTORY OF Buddhism covers more than 2300 years and is a vast area extending from the Afghan region in the west to Japan in the east. Given the great variety of Buddhist source languages and the immense diversity of cultural and historical contexts in which Buddhism found (and finds) itself embedded, it is only natural that there is considerable compartmentalization in the academic study of this religion. Generally, scholars specialize in the Buddhism of a particular region and its literature, be it the Indian subcontinent, Tibet, China, Japan, or another part of Central, East or Southeast Asia. While the study of certain textual and doctrinal traditions straddles such regional divides, few attempts have been undertaken to examine how particular forms of Buddhist practice play out in different areas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume addresses the dearth of such studies by pursuing the cult of Amitabha in various parts of the Buddhist world. It brings together the contributions of a conference on this theme held in Berkeley in 1995 and of a follow-up panel organized five years later in San Diego, and supplements this with further contributions specifically commissioned for this volume. From the papers on the Tibetan and Newar tradition by Kapstein and Lewis, it emerges that the cult of Amitabha initially was not a sectarian movement, but a form of practice that captured the popular imagination of large circles of Buddhist practitioners and laity. Daniel Gertz's re-examination of the patriarch Shenghchang (959-1020) suggests likewise that Pure Land practice in the Chinese tradition was initially less sectarian than commonly assumed. Naturally, the focus of the studies assembled here is on Japan where the cult of Amitabha was taken to its furthest extreme. They deal with particular forms of Pure Land Buddhist practice there, and in the process touch upon important aspects of religious life such as \"deathbed practices\" and address pertinent issues such as gender and salvation. Together these studies convey an impression of the stunning range of Japanese Pure Land Traditions.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTHE DISCOURSE of Buddhist studies has predominantly been structured by two themes: texts and nations. One doubts, however, that these reflect in any significant way the organizing themes of most Buddhists. In contrast, the cultic practices associated with particular buddhas and bodhisattvas would probably be much more representative of the way Buddhist adherents themselves conceive of their relation to the tradition. This collection draws together recent research on the cult of Amitabha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeveral authors have attempted to break out of the standard categories that structure our academic discourse) In his introduction to a special issue of the Journal of the International Association of Buddhist Studies devoted to the topic of the mandala, Frank Reynolds writes: \"For many years Buddhist Studies has been dominated by research that has focused on particular 'national' traditions on the one hand, and on written texts and textual traditions on the other.\" His own interest in the theme of mandalas was \"an attempt to move beyond the limitations on our understanding that the dominance of these two components of the received Buddhological orthodoxy has imposed.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSimilarly, Todd Lewis comments here on the split between the philological-textual approach to studying Buddhism and the ethnographic approach, which focuses only on the activities and beliefs of the laity. This split creates a lacuna into which the living Buddhist religious professionals who put the teachings found in the texts into effect in the lives of the laity disappear. A broad concern with cultic praxis avoids this methodological blind spot.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe problematic organization of our knowledge of Buddhist history is also apparent in the \"three countries\" model, that is, seeing the history of Buddhism as a movement from India to China to Japan. Even with the emendation of Tibet and the creation of a \"four countries\" model, this organizing principle implicitly makes the Japanese forms of the various lineages and traditions into the culmination of Buddhist history.3 In other words, such a trajectory suggests that Japanese Pure Land, Zen, or Shingon is the most highly developed form of each tradition and that the history of Buddhism is properly organized as a set of sectarian histories. It can also truncate the ongoing historical development in, for example, China, once the focus of attention shifts with the transmission to Japan. \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOther authors have also attempted to move beyond the limitations of defining Buddhism in terms of its textual corpus or nation-states. One strategy has been to deploy emic categories, such as Buddha, dharma, and sangha. Although such an approach has its appeal and value as an attempt to represent the categories employed by Buddhists themselves, it does limit the possibility of drawing comparisons between Buddhism and other religious traditions. The approach taken in this volume is to focus on cult and praxis, which have comparative possibilities and represent-if not a category per seat least a type of religious phenomenon that Buddhists would recognize.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eCult\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBy \"cult\" we mean what more classically trained scholars meant by the Latin \"cultus\"-the set of practices identified with the worship of a particular deity. Although frequently described as necessarily communal in nature, the cultic practices we consider here include individual practices as well. Cult as cultus is to be distinguished from the sociology of religion's use of the word as a category of a religious organization, like that of church, sect, and so on. Much less is the term intended in the pejorative sense found in popular journalism, where it is simply a sloppy shorthand for \"cult of personality.\" Its use here allows for the idea of the cult as a religious entity that exists over time and can be carried across cultural boundaries. As such, cults do not exist as pristine, historical, unchanging, logically coherent, systematized sets of practices. Indeed, as several of the essays here indicate, cults are deeply enmeshed in the political, economic, and historical conflicts of the societies in which they exist.8 As S. R. F. Price has noted, it is necessary that we \"analyse and avoid the difficulties which derive from our own cultural background, and of these, the most pervasive is our assumption that politics and religion are separate areas.\" By organizing our inquiry around the category of cults, we avoid inadvertently introducing the problematic distinction between popular and elite. The Pure Land traditions are often identified as popular, on the basis that some of them developed the idea that Amitabha's vows provide an \"easy path,\" contrasted with the \"path of sages.\" A frequently repeated analogy attributed to Nagarjuna equates following the path of sages with walking to awakening, while depending on the vows of Amitabha is like riding in a boat. This idea of the two paths seems to have been a powerful one, creating a widespread following for Pure Land Buddhism in late medieval Japan, for example.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, this is not the same as the distinction between popular and elite as commonly used in academic literature. The ambiguity of the term \"popular\" to mean both \"widespread\" and \"of the general populace\" has contributed to this confusion, creating opportunities for anachronisms, such as sectarian apologetics that equate the \"easy path\" with a democratic impulse. Despite being \"one of the most basic distinctions made by the modern study of Buddhism,\" Malcolm David Eckel has identified this distinction between the popular and elite as needing reexamination.10 He points out that despite their status as learned monks, both Bhavaviveka and Xuanzang were also without contradiction pilgrims and devotees, sharing as a common language the stories and symbols \"gleaned from Buddhist sacred sites.\" \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePraxis The term \"praxis\" is used here to mean the totality of practice and belief, theory, or ideology. \"Praxis\" is distinguished from \"practice\" in that the latter term identifies specific activities, such as a ritual, meditation, or visualization. The use of \"praxis\" in contemporary cultural studies derives from early Marx. In his discussion of the relationship between human nature and human history, Marx presents the \"core of human nature . . . as the ability to consciously transform the environment. Humans, therefore, live in a world that they have built, and they continue to rebuild and change. It is through this practical engagement with the world that humanity can come to understand itself.\u003c\/p\u003e","brand":"Richard Karl Payne, Kenneth K. Tanaka","offers":[{"title":"Default Title","offer_id":41576995553418,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/nat899.jpg?v=1682153268"},{"product_id":"atisa-and-tibet-life-and-works-of-dipamkara-srijnana-alias-atisa-in-relation-to-the-history-and-religion-of-tibet-with-tibetan-sources","title":"Atisa and Tibet","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book opens with a full account of the baffling personality of the great Bengali Pandit Atisa or Dipamkara Srijnana, the greatest of the teacher reformers of Tibetan Buddhism. The author proceeds to portray the Tibetan background of early Buddhism and gives an account of the early history of Tibet and Indo-Tibetan connections, together with a study of Buddhism in Tibet from the seventh century onwards right down to the time of Atisa in the eleventh century A.D.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is provided with an extremely valuable and illuminating set of Appendices sufficiently important to be worth describing in some detail. Appendix A contains Tibetan source materials relating to the life and teaching of Atisa in English translation. Appendix B lists the works (219 in all) in Kanjur and Tanjur of which Dipamkara is either author, translator, reviser or otherwise. Appendix C gives the literal and annotated translation of the following works of dipamkara preserved in Tibetan translation in the Tanjur: Garyagiti, Caryagiti-Vrtti, Vimala-ratna-lekha, Bodhi-patha-pradipa. Appendix D gives The Tibetan sexagenary cycle with tables of conversion of the Christian Calendar to the Tibetan Calendar and vice versa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMRS. ALKA CHATTOPADHYAYA (b. 1926) took her M.A. from Calcutta University and started teaching in the colleges of Calcutta. In 1968, she was awarded a PhD by Calcutta University. In 1973, she became the Principal of the Vidyasagar College for Women, Calcutta.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eAuthor's Preface\u003cbr\u003eTransliteration, Notes and References\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003ePart I\u003c\/b\u003e\u003cbr\u003eIntroductory and Early Career\u003c\/center\u003e\n\u003col\u003e\n\u003cli\u003eDipamkara in the Religious History of India and Tibet\u003c\/li\u003e\n\u003cli\u003eMisunderstanding Dipamkara and His Message\u003c\/li\u003e\n\u003cli\u003eThe Sources\u003c\/li\u003e\n\u003cli\u003eThe Name\u003c\/li\u003e\n\u003cli\u003eHow many Dipamkaras?\u003c\/li\u003e\n\u003cli\u003eBirth and Lineage\u003c\/li\u003e\n\u003cli\u003eEarly Career\u003c\/li\u003e\n\u003cli\u003eTantrika Initiation\u003c\/li\u003e\n\u003cli\u003eBuddhist Ordination\u003c\/li\u003e\n\u003cli\u003eSuvarnadvipa and Dharmakirti\u003c\/li\u003e\n\u003cli\u003eBack to India: Peace Mission\u003c\/li\u003e\n\u003cli\u003eIndian Monasteries\u003c\/li\u003e\n\u003cli\u003eVikramasila vihara\u003c\/li\u003e\n\u003cli\u003eOdantapuri and Somapuri\u003c\/li\u003e\n\u003cli\u003eDipamkara at Vikramasila\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003ePart II\u003c\/b\u003e\u003cbr\u003eTibetan Background\u003c\/center\u003e\n\u003col start=\"16\"\u003e\n\u003cli\u003eHow the Tibetans Tell their own History\u003c\/li\u003e\n\u003cli\u003eTibetans and their First King\u003c\/li\u003e\n\u003cli\u003eEarly Legendary Kings\u003c\/li\u003e\n\u003cli\u003eBon Religion\u003c\/li\u003e\n\u003cli\u003eMysterious Helper\u003c\/li\u003e\n\u003cli\u003eSron-btsan-sgam-po\u003c\/li\u003e\n\u003cli\u003eThon-mi Sambhota\u003c\/li\u003e\n\u003cli\u003eKhri-sron-Ide-btsan\u003c\/li\u003e\n\u003cli\u003eThe Ministerial Intrigues\u003c\/li\u003e\n\u003cli\u003eSantaraksita, Padmasambhava and Kamalasila\u003c\/li\u003e\n\u003cli\u003eRal-pa-can\u003c\/li\u003e\n\u003cli\u003egLari Dar-ma\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003cspan\u003eAtisa in Tibet\u003c\/span\u003e\u003c\/p\u003e\n\u003col start=\"28\"\u003e\n\u003cli\u003eThe Subsequent Propagation of the Doctrine\u003c\/li\u003e\n\u003cli\u003eThe pious king Ye-ses-od\u003c\/li\u003e\n\u003cli\u003eTibet on the eve of inviting Atisa\u003c\/li\u003e\n\u003cli\u003eJayasila and Viryasimha\u003c\/li\u003e\n\u003cli\u003eJourney to Tibet\u003c\/li\u003e\n\u003cli\u003e\"Thirteen Years\" in Tibet\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003e\u003cb\u003eAPPENDICES\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix A\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eBibliographical Materials: Tibetan Sources rendered into English\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003e'Brom-ston-pa's stotra to Dipamkara\u003c\/li\u003e\n\u003cli\u003eExtracts from dPag-bsam-ljon-bzan of Sum-pa\u003c\/li\u003e\n\u003cli\u003eExtracts from Taranatha\u003c\/li\u003e\n\u003cli\u003eThe General History and Philosophy of the bKa'-gdams-pa sect by Chos-kyi-ni-ma\u003c\/li\u003e\n\u003cli\u003eA New Biography of Atisa compiled in Tibetan from Tibetan Sources by Nagwang Nima and edited by Lama Chimpa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix B\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eThe Works of Dipamkara\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is both author and translator\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is the author only\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is the translator only\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur connected in other ways with Dipamkara\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-gyur, though with some variation in the name of the author or translator, are to be attributed to the same Dipamkara\u003c\/li\u003e\n\u003cli\u003eWorks in the bKa'-'gyur of which Dipamkara is the translator or reviser.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix C\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eSelected writings of Dipamkara\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003eCarya-giti\u003c\/li\u003e\n\u003cli\u003eCarya-giti-vrtti\u003c\/li\u003e\n\u003cli\u003eDipamkara-Srijnana-dharma-gitika\u003c\/li\u003e\n\u003cli\u003eVimala-ratna-lekha\u003c\/li\u003e\n\u003cli\u003eBodhi-patha-pradipa\u003c\/li\u003e\n\u003cli\u003eSayings of Atisa: A\u003c\/li\u003e\n\u003cli\u003eSayings of Atisa: B\u003c\/li\u003e\n\u003cli\u003eSanskrit restoration of the Bodhi-patha-pradipa by Mrinalkanti Gangopadhyaya\u003c\/li\u003e\n\u003cli\u003ePhotostat reproduction of the manuscript containing the Sayings of Atisa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix D\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eOn the Tibetan Sexagenary Cycle. In Collaboration with R.N. Bhattacharya.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003eBibliography and Abbreviations\u003cbr\u003eIndex\u003c\/p\u003e","brand":"Alka Chattopadhyaya, Lama Chimpa","offers":[{"title":"Default Title","offer_id":41577003024522,"sku":"","price":895.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ATISAANDTIBET.jpg?v=1660384925"},{"product_id":"the-atman-brahman-in-ancient-buddhism","title":"The Atman-Brahman in Ancient Buddhism","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe thesis of this book is epoch-making. While no one doubts that the Buddha denied the atman, the self, the question is: Which atman? Buddhism, as understood in the modern era, has taken this to be the universal atman taught in the Hindu Upanisads, equivalent to Brahman. However, what we find in the Buddha's words as recorded in the Buddhist scriptures is only a denial of any permanent self in the ever-changing aggregates that form a person. In decades of teaching, the Buddha had many opportunities to clearly deny the impersonal universal atman if that was his intention. He did not do so. The most serious objection to Kamaleswar Bhattacharya's thesis that the Buddha did not deny the universal atman may be put in the form of this question: Why, then, did Buddhists down through the ages think he did? Reply: Actually, they did not think this, as we can tell from their writings that refute the atman and teach the anatman or no-self doctrine. The idea of the atman as the impersonal universal atman did not become dominant in India until some time after the eighth century C.E. Before then, throughout the Buddhist period, the dominant idea of the atman in India was that of a permanent personal atman. Judging from their writings, the Indian Buddhist teachers from Nagarjuna to Aryadeva to Asanga to Vasubandhu to Bhavya to Candrakirti to Dharmakirti to Santaraksita thought that the Buddha's anatman teaching was directed against a permanent personal atman.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe late KAMALESWAR BHATTACHARYA was Directeur de Recherche at the Centre National de la Recherche Scientifique in Paris. This book was originally published in French as L'Atman-Brahman dans le Bouddhisme ancien in 1973, as volume 90 of Publications de l'Ecole francaise d'Extreme-Orient, Paris. The present book makes available for the first time an English translation of this essential work, completed under the author's direction before his death in 2014.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book came into being by chance. I had intended, in fulfilment of a long-standing promise,' to write a book on Buddhism in ancient Cambodia. An encounter with a stanza on an inscription led me, however, to make a thorough study of the problem of the atman in Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDoes this problem actually exist? Does not Buddhism deny the atman? These are questions that may well be asked.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have but one answer which I have tried to formulate in various ways in this book, on the basis, invariably, of a study of the Pali canon and of the Nikayas in particular, that is: the Buddha does not deny the Upanisadic atman; on the contrary, he indirectly affirms it, in denying that which is falsely believed to be the atman.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe one request I would make of such eminent scholars who have devoted their lives to the study of Buddhism is that they adopt a genuinely Buddhist attitude and read this book before saying, \"That is impossible.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI must explain the particular structure of this book. Most of its chapters were presented between 1963-67, as annual reports of the Centre National de la Recherche Scientifique. In the course of time, these reports had undergone modification as regards their contents but I have, perhaps mistakenly, kept their original form. Most of the appendices derive from what were initially only notes. Sometimes (for example, with reference to the namarupa, Appendix IV), I do no more than give outlines of research which may have been done in detail.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo explain Upanisadic and Buddhist philosophy, I have had recourse, from time to time, to parallels with Western philosophy. The apparent similarities doubtless require deeper study, but I have no other aim here than that of rendering this exposition as comprehensible as possible. Besides, a number of the comparisons found here are those I tested with students at Brown University, Providence, Rhode Island, U.S.A. I should say here that the development of this work owes much to that teaching experience. My congenial and attentive students frequently opened new horizons to me with their comments.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI owe something to each one of the authors mentioned in this book and am especially indebted to those who have studied this problem before me, particularly, Hermann Oldenberg, Ananda Coomaraswamy and Sarvepalli Radhakrishnan. The works of T.R.V. Murti and K. Venkata Ramanam have aided me greatly in my comprehension of the Madhyamaka.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs far as possible I have refrained from bestowing a polemic character upon this book. I have concerned myself with saying what I have to say rather than with judging others and have mentioned no author for purposes of criticism except on points where this has seemed essential.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHad the conditions under which I have had to work been better, the result would certainly have been closer to the one dreamed of but there have been difficulties over consulting indispensable books. . . .\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am indebted to that excellent Sanskritist, Jeffrey L. Masson, who not only put his own library in Providence at my disposal but also obtained a great many essential Pali and Sanskrit texts from Harvard for me. I regret not having had access to a number of sources of secondary importance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlexander B. Griswold took the trouble to read the manuscript and his opinion was a crucial influence on the decision to publish this work. I offer him my heartfelt thanks.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMention cannot be omitted of the fruitful interviews I had in Paris with Walpola Rahula Thera, Tripitakavagigvara-carya. Despite a divergence of opinion, he was kind enough to clarify a number of points for me.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI remember, with regret, three departed mentors: Louis Renou, Paul Mus and George Ccedes. All three followed my efforts with great benevolence, right from the inception of my research into the Sanskrit epigraphy of Cambodia. Where this present work is concerned it is to Louis Renou that most is owed. This great Indologist had no patience with \"adventurous\" spirits and it must be said that he received some of my first reports rather coldly. Yet it is a pleasure to remember how, after he had read the second chapter on Brahman (ch. II), he declared himself \"convinced.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOnce again, I should like to thank J. Filliozat, Director of the Ecole Francaise d'Extreme-Orient and, also, the Centre National de la Recherche Scientifique for all their help, without which this book would not exist.\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Kamaleswar Bhattacharya","offers":[{"title":"Default Title","offer_id":41577005777034,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ATMANBRAHMANINANCIENTBUDDHISM.jpg?v=1660389980"},{"product_id":"becoming-the-buddha-the-ritual-of-image-consecration-in-thailand","title":"Becoming the Buddha","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBecoming the Buddha is the first book-length study of a key ritual of Buddhist practice in Asia: the consecration of a Buddha image or \"new Buddha,\" a ceremony by which the Buddha becomes present or alive. Through a richly detailed, accessible exploration of this ritual in northern Thailand, an exploration that stands apart from standard text-based or anthropological approaches, Donald Swearer makes a major contribution to our understanding of the Buddha image, its role in Buddhist devotional life, and its relationship to the veneration of Buddha relics. Blending ethnography, analysis, and Buddhist texts relate to this mimetic re-enactment of the night of the Buddha's enlightenment, he demonstrates that the image becomes the Buddha's story and is charged with the extraordinary power of Buddhahood. The process by which this transformation occurs through chant, sermon, meditation, and the presence of charismatic monks is at the heart of this book. Known as \"opening the eyes of the Buddha,\" image consecration traditions throughout Buddhist Asia share much in common. Within the cultural context of northern Thailand, Becoming the Buddha illuminates scriptural accounts of the making of the first Buddha image; looks at debates over the ritual's historical origin, at Buddhological insights achieved, and at the hermeneutics of absence and presence; and provides a thematic comparison of several Buddhist traditions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDonald K. Swearer is the Charles \u0026amp; Harriet Cox McDowell Professor of Religion and Philosophy at Swarthmore College. His recent books include The Buddhist World of Southeast Asia and The Legend of Queen Cama. \"Drawing on more than four decades of textual research and field experience in northern Thailand, Swearer provides compelling descriptions and probing analyses that will command the attention of scholars in Buddhist studies and ritual studies for many years to come.\"\u003c\/p\u003e","brand":"Donald K. Swearer","offers":[{"title":"Default Title","offer_id":41577013739658,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/becomingthebuddha.jpg?v=1659334964"},{"product_id":"the-blue-annals-in-two-parts","title":"The Blue Annals (In Two Parts)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Blue Annals is a landmark in the historical literature of Tibet composed by a well-known scholar and translator Gos lo-tsa-ba-gZon-nu dpal (1392-1481 A.D.). It is the main source of information for all later historical compilations in the \"Land of Snows\". This work is invaluable inasmuch as it establishes a firm chronology of events of Tibetan history and works out in detail the list of the names of famous religious teachers and their spiritual lineage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work is divided into fifteen chapters, each dedicated to the history of a particular school or sect of Tibetan Buddhism. It provides a comparative study of the chronological data given by T'ang Annals, Blue Annals, and Tunhuang chronicles. The Blue Annals appear to be a faithful reproduction of the list given in the T'ang Annals with minor differences. The book concludes with the portrayal of the origin, etc. of the communities of the four schools. It contains indexes for Sutras and Sastras, Personal Names and Book Titles and Personal Names (Tibetan), etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eIntroduction\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART I\u003c\/center\u003e\n\u003col type=\"I\"\u003e\n\u003cli\u003eThe Beginning of the Story of the Doctrine - The Royal Chronicle. - The Period of the Early Spread of the Doctrine.\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eLater Spread of the Doctrine The Story of the Beginning of the Period of the Later Spread of the Doctrine\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Early Translation of the Mantrayana Tantras.\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe New Tantras (gsan-snags gsar-ma) and the Followers of the \"Path and Fruit\" (Lam'Bras) Doctrine\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Venerable Lord (jo-bo-rje, Atisa) and his spiritual Lineage\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003erNog lo-tsa-ba, Pa-tshab lo-tsa-ba and their Lineage. The Origin (of the teaching) of the Madhyamika, the Nyaya and the \"Five Treatises\" of Maitreya-Asanga\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Preaching of the Tantras\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART II\u003c\/center\u003e\n\u003col start=\"8\" type=\"I\"\u003e\n\u003cli\u003eThe spiritual Lineage of the Lord Translator Mar-pa which was known as Dwags-po bKabrgyud\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe book on Ko-brag-pa and Ni-gu\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Kalacakra\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Mahamudra\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Early, Later and Intermediate Lineages of zi-byed\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe (system) of God-yul and Kha-rag-pa\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Cycle of the Mahakaruniya and that of the Vajravali\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe origin of religious schools such as the four Tshogssde, and others, Queries and replies (concerning the \"Blue Annals\", zu-lan). The story of the printing of this edition\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINDEXES\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eSutras \u0026amp; Sastras (Sanskrit)\u003c\/p\u003e\n\u003cp\u003ePersonal Names (Sanskrit)\u003c\/p\u003e\n\u003cp\u003eBook Titles (Tibetan)\u003c\/p\u003e\n\u003cp\u003ePersonal Names (Tibetan)\u003c\/p\u003e\n\u003cp\u003eChinese Names\u003c\/p\u003e\n\u003cp\u003eMongol Names\u003c\/p\u003e\n\u003cp\u003eList of Errata\u003c\/p\u003e","brand":"George N. Roerich","offers":[{"title":"Default Title","offer_id":41577019080842,"sku":"","price":1950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BLUEANNALS.jpg?v=1660390041"},{"product_id":"the-bodhicaryavatara-of-santideva-entering-the-path-of-enlightenment","title":"The Bodhicaryavatara of Santideva","description":"\u003cdiv data-mce-fragment=\"1\" data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"8c9t56-aumdj5-oz7pad-sjjsxl\" data-feature-name=\"bookDescription\" class=\"celwidget\" id=\"bookDescription_feature_div\"\u003e\n\u003cdiv data-mce-fragment=\"1\" class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-a-expander-collapsed-height=\"140\" data-a-expander-name=\"book_description_expander\"\u003e\n\u003cdiv style=\"text-align: left;\" data-mce-fragment=\"1\" class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\"\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work contains the first complete English translation of the\u003cspan\u003e Sanskrit  \u003c\/span\u003eBodhicaryavatara of the Buddhist poet Santideva. In this beautiful and moving classic of Mahayana Buddhism. Santideva, a monk living in Nalanda in the early eighth century A.D. describes the Bodhisattva vow, the promise of heroic beings to strive for nirvana but to postpone full entrance into the realm of the absolute until every other sentient creature also attains the bliss of Enlightenment. The classic of Mahayana Buddhism has often been compared to both the Dhammapada of Hinayana Buddhism and The Imitation of Christ by Thomas A Kempis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTHE MIND OF THE BODHISTAVA is the real theme of Santideva’s work, and to him as to any Mahayana adherent, it is a truly tremendous theme. It is like taking the mind of Christ as defined by orthodox Christianity and typing to find out all that is contained within it. Perhaps, in some ways it is an even greater theme….for to understand the Mind of Enlightenment Being, as defined by the Mahayana is to understand all the myriad works of illusion through which we are said to be swept by\u003cspan\u003e karma \u003c\/span\u003eand it is to understand exactly how to escape from those terrible worlds and it is to find out precisely what lies beyond them and in the end it is to be what lies beyond them. It is not only to understand all things. It is to become oneself the mind of the Bodhisattva…. Such is the theme which Santideva examines.’\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eKalyana Mitra the good friend so highly praised by Santideva has many representatives standing in the background of this translation and study Professor Horace L. Friess of Columbia University for so many years an invaluable help to countless students in the Department of Religion, merits and herewith receives an acknowledgement for encouraging and presiding over this project when it was in its embryo form as a doctoral thesis. My advisor in those days, Professor Royal W. Weiler (now of the University of Pennsylvania), who was intimately connected with its preparation in its original form, offered help which was indispensable and which remains in evidence in many of the superior parts of the translation. He is responsible for an abundance of its most attractive features, yet none of its flaws; and my appreciation for his assistance is unbounded. Sentimental though it may be mentioned also must be made of Professor Robert A. Fowkes of New York University who saved me from a terrible death by drowning in the raging and merciless sea of beginning Sanskrit. To these three outstanding teachers the thanks of a grateful student.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong the many other scholars to whom this work also is indebted it will be obvious to anyone knowledgeable in the field that heavy reliance has been placed upon the work of Franklin Edgerton a truly great man of Indic studies Louis de la Vallee Poussin, Louis Finot T.R.V. Murti, Har Dayal Heinrich Zimmer and many others to whom this work is obligated, have become like old friends but most of all Edward Conze and D.T. Suzuki Dr. Conze through the courteous intermediary of the Buddhist society has allowed me the use of several of his translations in typescript, and a microfilm version of his dictionary of Prajna-paramita terms. This is only the beginning of an indebtedness however which is shared by a whole generation of men and women who have learned of the great concepts of Buddhism by way of his lucid translations and enthusiastic studies Likewise, Dr Suzuki another great scholar who had the ability to speak to multitudes of people beyond the boundaries of academic concern is a towering figure before whom anyone at all interested in Buddhist studies must stand in awe. His generosity was as great as his scholarly achievement.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI should also like to mention the unfailing courtesy and interest of the Lamas and others of Labsum Shedrub Ling, the Lamaist Buddhist monastery of America and its presiding genius, Geshe Wangyal. In addition, my wife Eleanor Matics and daughter, Kathleen Matics, have rendered assistance of many sorts which has been of enormous benefit to this enterprise of interpreting understanding and explaining the thought of one of the greatest Mahayana authors.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Guide which precedes the translation is an effort, first of all, to comprehend and to explain sympathetically the beautiful and profound classic which is the Bodhicaryavatra, and secondly to place it in perspective in the evolving history of Buddhist thought. It is not a critique of Santideva but an appreciation that it is hoped will speak for itself. However, if a critique had been intended it might have been suggested that monastic asceticism carried to excess e.g. all that interest in cemeteries the vileness of the beloved’s corpse excrement etc, always has been an embarrassment to the teaching of the Buddha. Surely human affection is more – far more – than the enslavement describe by some celibate ascetics. A critique also might have commented on the curious doctrine of the equality of the self and the other and the transference of the self and the other as exercises belonging primarily to the realm of trance. At the same time, it is an insight which does make its point quite clear that we are creatures of extreme self-interest and need some such drastic treatment to cure us of the ultimate sickness. Perhaps we should view this notion as an exercise of preparation and acknowledge that we are indeed so selfish that just such a type of meditation might help us all.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of all however a critique would document the main thrust of Santideva and the Mahayana in general the compassion of the Buddha for all sentient beings. It is an awesome and overwhelming compassion which finds its expression both in the Bodhisattva’s career and in reference to another dimension than that in which e usually lives and sorrow – a dimension both transcendent and immanent – which is total compassion, beauty, tranquillity and peace. Santideva’s vision not selfishly limited to humanity encompasses every creature which can suffer pain for every form of life is a brother and every living entity is a challenge to be kind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rise of The Madhayamika\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe warm, friendly, and attractive Hindu sage whom men called Gautama\u003cspan\u003e Sakyamuni\u003c\/span\u003e, the Buddha which is to say the Awakened One, lived in northern India approximately from 563 to 483 B.C. His life and the legends surrounding his life are indistinguishable at this late date and while present Buddhists do not insist upon the accuracy of every story told about him they interpret them all as expressions of the humane and kindly spirit which he unvaryingly displayed. The basic outline is familiar to all lands which have been touched by his dual teaching of Compassion and Enlightenment – how a prince of the Sakya tribe, brought up in a little Kingdom in the foothills of the Himalayas and showered with every materialistic luxury, was so impressed by the Four Signs of sickness, old age, death and asceticism, that he fled from his palace to seek release from the inevitable suffering which is the fate of all sentient beings. After living for a time with ascetic yogins whose torture of the body distracted from the search for truth, he discovered the Middle Way between mortification and self-indulgence as the proper path leading to his supramundane goal. In due course after a heroic meditational effort involving direct confrontation with the King of Hell and his daughters of Lust, Restlessness, and Greed, along with every demonic power and temptation, Gautama did achieve the ultimate Enlightenment at Bodhgaya. His first Sermon in the deer park at Benares enunciated the Four Noble Truths i.e. life is marked by suffering, the cause of suffering is desire (which is to say, in effect, selfishness in its most profound psychological and ontological sense) the cessation of suffering is the extinguishing of desire the way to this cessation of sorrow is the noble eightfold path of Right View, Right Intent, Right Speech Right Conduct, Right Means of livelihood, Right Endeavor, Right Mindfulness, Right Meditation. This great sermon set in motion the Turning of the wheel of the\u003cspan\u003e Dharma\u003c\/span\u003e, which was the beginning of Buddhism in the present world cycle for followers quickly gathered in order that they might learn to overcome temporal distress and achieve an ultimate potential so vast that it could hardly be described other than as Nirvana, a timeless state of truth beyond all concepts of being and nonbeing the fundamental happiness and the only peace. For many years the Buddha wandered from place to place with his followers doing many wonderful and seemingly miraculous deeds of kindness to all creatures and teaching the Dharma without regard for caste or rank to all who cared to listen. When an old man, died (so to speak) composedly and peacefully entering Parinirvana – the permanent Nirvana beyond what we call death; commending his teaching to all who suffer and comforting his bereaved disciples with the famous words, “Doomed to extinction are composite things; exert yourself in wakefulness.” At his death, the air itself became luminous and clear, sounds of music came from nowhere and his funeral pyre leapt into spontaneous flame while the air was filled with the scent of jasmine.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo this day one of the oldest formulas of faith is the Triple Refuge: I go for refuge to the Buddha I go for refuge to the Dharma I go for refuge to the Sangha Repeated thrice the threefold statement refers to the followers of the Buddha’s way to the original Sakyamuni Buddha who pointed out the way; as well as to the Dharma – the corpus of his teaching and the reality which his teaching signifies; and the Sangha – the ongoing body of monks, and in a larger sense, the worldwide community which preserves knowledge of the Dharma practices it, and shares it with all who are inclined to a profound and beautiful interpretation of man’s existential predicament in a heartless universe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn due time, of course, in company with other great religions of the world, Buddhism developed and acknowledged with good grace many variant forms of philosophic, ritualistic devotional, and artistic expression. The diverse ethnic backgrounds and religious traditions of the scattered population which welcomed this gentle teaching, along with the variations of temperament, education, and taste, on the part of individuals sympathetic to it, demanded the utmost flexibility and tolerance. Buddhism’s record of friendly toleration of variant schools of thought has been regarded by many observes as one of the happier achievements of mankind and while sectarianism is perhaps not unknown to any human institution this missionary faith is singularly marked by a spirit of accommodation which has made religious wars impossible and kept exclusive dogmatism at the minimum. In the golden ages of Buddhism, as in that happy era of modern Tibet before the barbarous Communist invasion, the monks of radically differing schools lived side by side, debating and teaching with mutual respect and good humour and demonstrating even to the fellow member that their religion, as one of the sutras say is founded on “boundless goodwill.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe definition of the original Buddhism, as taught by Sakyamuni Buddha is to some extent determined by the particular outlook to which one gives allegiance within the general system. The same thought may be applied to any religion; and it may be that some scholars of both East and West particularly of the past, have occasionally been a little quick in defining the teaching of original Buddhism in the most gaunt and simple terms. Many books have pictured the Buddha as presenting an ethical system of uttermost simplicity which gradually deteriorated into an elaborate complex of polytheistic design and metaphysical emphasis. The evidence is really too slight for such cut-and-dried analysis, whatever the germ of truth it may contain; and in a way, the whole argument between the schools of Buddhism (as between the schools of any other religion) lies precisely in this question, of what is authentic? What is true? What is accurate? Perhaps all of the schools are true in the sense that they represent emphases which were latent within the original Dharma.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn any case, the Madhyamika school of Buddhist philosophy, to which the poet Santideva adhered, is a truly noble attempt to elucidate and make vivid the basic teachings of Sakyamuni Before examining Santideva’s great classic, the Bodhicaryavatara, “Entering the path of Enlightenment,” a brief outline of the rise of the Madhyamika is necessary as a background of understanding and appreciation of Santideva’s specific contribution. The easiest way is to start with the early Councils of Buddhism and to note the basic division between Hinayana and Mahayana schools, corresponding roughly to Southern and Northern Buddhism and the development is one of the Mahayana point of view. The Madhyamika is one of several versions of this general interpretation of the way of the Buddha.\u003cb\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePart one\u003cbr\u003eGuide to the Bodhicaryavatara\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTribute\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction The Rise of the Madhyamika\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Great work\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Perfections\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Perfection of Contemplation\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Perfection of Wisdom.\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePart two\u003cbr\u003eTranslation of Buddhicaryavatara\u003cbr\u003eby Santideva\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003ePraising the Thought of Enlightenment\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eConfession of Evil\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eGrasping the Thought of Enlightenment\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eVigilance in the Thought of Enlightenment\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eGuarding of Total Awareness\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003ePerfection of Patience.\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePerfection of Strength\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003ePerfection of Contemplation\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003ePerfection of Wisdom\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eConsummation\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePart Three\u003cbr\u003eAppendices\u003cbr\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNotes and References for the Guide\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNotes and Reference for the Bodhicaryavatara\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGlossary of Selected Terms.\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Marion L. Matics","offers":[{"title":"Default Title","offer_id":41577022423178,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/11044_2048x2048_599963a6-a119-45ce-9460-41589e2543bb.jpg?v=1659335432"},{"product_id":"the-bodhisattva-path-based-on-the-ugrapariprccha-a-mahayana-sutra","title":"The Bodhisattva Path","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Inquiry of Ugra (Ugrapariprccha) is one of the most influential Mahayana sutras, preserved and transmitted in both India and China over many centuries and actively quoted in treatises on the bodhisattva path. It is, nevertheless, one of the most neglected texts in Western treatments of Buddhism. The Ugra appears to be one of the earliest bodhisattva scriptures to come down to us, and as such it offers a particularly valuable window on the process by which the bodhisattva path came to be seen as a distinct vocational alternative within certain Indian Buddhist communities. The Bodhisattva Path is a study and translation of the Ugra that will fundamentally alter previous perceptions of the way in which Mahayana was viewed and practised by its earliest adherents. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the Ugra as a literary document, employing new methodological tools to examine the genre to which it belongs, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahayana emerged as a \"reform\" of earlier Buddhism and offered lay people an \"easier option.\" On the contrary, the picture that emerges is of the early Mahayana as a more difficult and demanding vocation, initially limited to a small contingent of monastic males. Combining a detailed critical study and translation of an important Buddhist scripture with a sweeping re-examination of the relationship between the Buddha and the practitioners alike and others interested in the history of Indian Buddhism and the formation of Mahayana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eJan Nattier\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eis an associate professor of Buddhist studies at Indiana University.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Ugrapariprcchasutra is a particularly important text for our understanding of the beginnings of Mahayana Buddhism. It originated in a monastic milieu prior to the open split between Sravakayana and Mahayana Buddhism. Though in the sutra the Buddha explains to Ugra, the interlocutor, the practices and path of the bodhisattva, it differs in many important aspects from the literature that informs our knowledge of Mahayana Buddhism. The sutra neither espouses Sunyata nor any philosophy commonly identified with Mahayana Buddhism; nor is it grounded in a particular cult, be it of the stupa, of the book or of celestial Buddhas and Bodhisattvas; nor does it originate in a particular context apart from mainstream monasticism. Rather, the Ugra’s portrayal of the bodhisattva ideal is in perfect continuity with Srvakayana Buddhism. The Ugra upholds the ideal of the monastic, and, more particularly, of the solitary renounce who devotes his life to meditative practices pursued in isolation. The sutra does not challenge the sravaka’s aspiration as selfish and vain, as happens so famously in the Vimalakirtinirdeasutra; rather, it supplements it with the even loftier ideal of Buddhahood, exhorting the bodhisattva to model his spiritual career on that of the Buddha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not possible to discount the picture of emerging Mahayana Buddhism afforded by the Ugra as peripheral. The sutra was translated into Chinese no fewer than six times between the second and fifth centuries, and hence it must have been of enormous importance during that period. However, due to the loss of the\u003cspan\u003e Sanskrit \u003c\/span\u003eoriginal and a bias in the study of Mahayana Buddhism towards particular texts, the Ugra has so far received scant academic attention. All the more important is the present study of the Ugrapariprcchasutra by Prof. Jan Nattier. For the first time, it makes the sutra available in a carefully annotated translation into a Western language. Nattier translates the Tibetan version of the Ugra, the longest and most recent recession of this text. She weaves into her translation deviations from the three extant Chinese translations as well as the Sanskrit fragments handed down as quotations in Santideva’s Siksasamuccaya. Thus, together with the two synoptic tables in Appendix I collating the different versions of the Ugra, Nattier’s translation makes this text accessible comprehensively. The presentation of the text is preceded by an extensive study of the sutra. First Nattier introduces the Ugra and discusses philological and methodological issues pertaining to the handling of the original sources. She then proceeds to place the sutra within its Buddhist context and offers a thoughtful analysis of its content. Finally, she looks at the Ugra in light of our received notion of what Mahayana Buddhism is and proceeds to question the validity of these notions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Nattier’s work is an important contribution to the study of Mahayana Buddhism. A Few Good Men not only rescues a significant primary source, the Ugra, from oblivion, but it also offers a circumspect and penetrating analysis of this text. In the process, Nattier considers the current state of both Western and Japanese scholarship, addresses methodological issues and deals with the prevailing theories on the origins of Mahayana Buddhism. Thus this study accomplishes far more than the presentation of an important Mahayana sutra that has been much neglected to date. It sheds new light on the incipient phase of Mahayana Buddhism and hence is recommended reading for students of Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is the first book in the Buddhist Tradition Series that is no longer appearing under the able editorship of Prof. Wayman. After a long illness, he passed away in New York on September 22, 2004. This is neither the place to recall his significant and always stimulating contributions to different areas in the study of Buddhism nor is it the occasion to dwell on the dedication with which he promoted the interests and work of a host of students during his long and distinguished career as an academic teacher. Suffice it to say here, his death is a big loss to the academic community also because of his work in the field of publishing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Buddhist Tradition Series has been edited and accompanied by Professor Wayman since it began in 1987 with Hajime Nakamura’s bibliographic survey of Indian Buddhism. With the series Professor Wayman has strengthened the awareness of the Buddhist tradition in India by providing scholars and students with both modem studies in Western languages and classics of scholarship long out of print — all at reasonable costs. Professor Wayman proposed to include only such works that combined “both insight and scholarly excellence.” During all these years of service as an editor, Professor Wayman took great care to balance the series’ program. The included works touch upon almost any aspect of the rich traditions of Buddhism and, at the same time, reflect different styles and developments in present-day scholarship. We gratefully acknowledge the high standards in the series maintained by our respected predecessor and will honour his example by proceeding in a like spirit.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis project has had a long history. Its origins can be traced to my initial year as a graduate student at Harvard (1974-75) when I first discovered the pleasures of an in-depth investigation of a Mahayana sutra while writing a paper on the Astasahasrika-prajnaparamita under the direction of Professor Masatoshi Nagatomi. The memory of that experience—including the surprise of finding things in the text which (according to standard textbook definitions of the Mahayana) should not be there, and the delight of making a first foray into reading a Sanskrit Buddhist text in the original—has never left me, and indeed virtually all of my work since then could be viewed as a continued attempt to wrestle with questions that arose during that first and very formative year.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA more proximate beginning of this project, however, occurred almost twenty years later, after I had accepted a teaching position at my alma mater, Indiana University. A fellow alumnus of lU’s Religious Studies program, Daniel 3. Boucher (then a PhD candidate at the University of Pennsylvania) shared an interest in the Chinese translator Dharmaraksa, and together we organized a reading group (subsequently expanded to include IU professors Stephen R. Bokenkamp and Robert F. Campany) to peruse the Buddhist translations of this pivotal figure. Our attention soon fell upon Dharmaraksa’s translation of the Ugrapariprccha-sutra, which had particular appeal due to the existence of two other Chinese translations (one earlier, one later) as well as a considerably later Tibetan version which we could call upon for comparison. This small but intrepid group spent countless hours huddled around my kitchen table wrestling with Dharmaraksa’s often inscrutable translation choices, efforts that were rewarded at the end of most sessions by a feast of grilled fish, Boucher’s signature guacamole, colossal salads (of which Campany’s version won particular acclaim), and—when fortune was especially kind—a sampling of Bokekamp’s tine home-brewed beer.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe group eventually disbanded when Boucher (now at Cornell) accepted a fellowship to study in Japan, and our research interests moved in disparate directions. Boucher (always the pace-car of our group when it came to explaining the Indic antecedents of Dharmaraksa’s peculiar locutions) went on to write a. PhD dissertation on Dharmaraksa’s translation idiom, while Bokenkamp and Campany continued to produce important works on various aspects of Chinese religion during the Han and Six Dynasties periods. My own interests remained centred on the use of Chinese sources to understand Indian Buddhism, and the experience of reading portions of the Ugra with this stimulating group convinced me that this sutra could supply vital information on the rise of the Mahayana in India that had not yet been adequately mined by scholars. A complete translation of the Ugra, I was convinced, could bring this important text into the conversation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA translation grant from the National Endowment for the Humanities (1995-96), whose generous support I am happy to acknowledge here, made it possible to begin work on this project in earnest, and a first draft of the translation was produced at a tiny desk in Xiaguan, Yunnan, P.R.C., where my partner John McRae was doing research on the religion of the local Bai ethnic group. Since my spoken Chinese was quite minimal, distractions were few, and work on the Ugra proceeded with unanticipated efficiency.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUpon my return to the academic fray in North America in 1996 progress slowed considerably, but this was balanced by the opportunity to investigate a wide range of related primary and secondary sources, and above all by the valuable feedback provided by a number of colleagues. Daniel Boucher scrutinized every line of the initial drafts of the introductory chapters, providing critical comments (and additional bibliographical references) that have greatly enhanced the quality of this work. Paul Harrison did the same for the translation, improving the phrasing and saving me from a number of potential mishaps. Stephen Bokenkamp offered invaluable counsel on reading the early Chinese versions of the Ugra, while SASAKI Shizuka and Jonathan Silk directed me to important related publications by Japanese scholars. Others whose insights have contributed to the final product are Thanissaro Bhikkhu (who made some excellent stylistic suggestions and offered copious references to related Pali texts), David Haberman (who took me to task for my original characterization of Hindu\u003cspan\u003e bhakti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand may be slightly happier with the version that appears here), and my colleagues David Brakke and Constance Furey, whose insights into the study of ancient and early modern Christianity, respectively, were extremely helpful in clarifying some of the methodological issues raised here. Gil Fronsdal, Peter Gregory, and two anonymous reviewers offered encouraging comments, and Robert Campany and KARASHIMA Seishi caught some of the last remaining typos and raised a number of issues for further thought. At the eleventh hour, Glenn Zuber and Jason BeDuhn pitched in by offering precise references to Christian and Manichaean materials, respectively, while Ju-hyung Rhi knew immediately how to locate the image that now appears on the cover. Last—and very far from least—Gregory Schopen read through every line of the final draft, offering substantial comments and catching a number of gaffes that would surely have caused confusion to the reader and embarrassment to the writer. To all of these colleagues and friends, I am immensely grateful. Any errors that remain, of course, are the sole responsibility of the author.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI would also like to thank the many scholars—most of whom I have never met—whose work is quoted or commented on below. Even in those cases where I have offered critical assessments of their methodology or conclusions, I have benefited greatly from their pioneering work. This manuscript was originally submitted in 1999 to another press, where after being accepted for publication it languished through mid-2001. I then resubmitted it, at the invitation of series editor Luis 0. Gomez, to the University of Hawai’i Press, and I have never regretted that decision. Editor Pat Crosby, in particular, has been a delight to work with, and copy editor Stephanie Chun did a remarkable job with a difficult text. To them and the rest of the staff at the Press, my heartfelt thanks.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbove all I am grateful to my husband, John McRae, who has endured countless hours of speculations on the rise of the Mahayana, answered my seemingly endless questions on things Chinese, and read through the entire manuscript, putting a variety of infelicities out of their misery at an early stage. But more than this: his unflagging support and constant companionship mean more to me than I can possibly express.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy only regret is that my teacher, Professor Masatoshi Nagatomi, did not live to see the completion of this work. He would have been amused, I suspect, by the Ugra’s seemingly retrograde position on certain issues, and no doubt he would have pushed me to think more deeply on some of the topics discussed below. The field of Buddhist Studies is diminished by his loss. As a very small gesture of gratitude, this work is dedicated to his memory.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart One: Analysis\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1. Introduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e2. The Formation of the Inquiry of Ugra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ugra as a Literary Document\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVersions of the Sutra\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Name “Ugradatta”\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Epithet Grhapati\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eUgra as Literary Character: Precedents in Earlier Texts\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Title of the Sutra\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ugra as a Ratnakuta Text\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Evolution of the Text over Time\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eStructure and Genre\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDate and Provenance\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e3. The Ugra as a Historical Source: Methodological Considerations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Problem of Textual Stratification\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTypes of Interpolations in the Ugra\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCompletion of a standard List\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRecall a passage from elsewhere\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFilling in the blanks\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eReiteration with additional examples\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAddition of genuinely new material\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Possibility of Omissions and Abbreviations\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMoving Pieces: Alterations in the Sequence of the Text\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eExtracting Historical Data from a Normative Source\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe principle of embarrassment\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Principle of irrelevance\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe principle of counterargument\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Principle of corroborating evidence\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEx Silentio: The Interpretation of Absence\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Distant Mirror: Studying Indian Buddhism through Chinese and Tibetan Texts\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e4. The Institutional Setting\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDefining Categories: Household vs. Renunicant Life\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLay Bodhisattvas\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMonastic Bodhisattvas\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBodhisattvas and Sravakas in the Buddhist Sangha\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHirakawa’s theory of the lay origins of the Mahayana\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRay’s theory of the forest origins of the Mahayana\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGender Issues\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConclusions: Bodhisattvas in Their Nikaya Contexts\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e5. Bodhisattva Practices: Guidelines for the Parth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Lay Bodhisattva\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTaking Refuge\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Eleven Precepts\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Practice of Giving\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Transformation of Merit\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDetachment from People and Things\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Triskandhaka Ritual\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Necessity of Becoming a Monk\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Monastic Bodhisattva\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Four Noble Traditions\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWilderness-Dwelling\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAvoiding Contact with Others\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMaintaining Humility\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e6. The Structure of the Bodhisattva Career: Implicit Assumptions\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Three Vehicles: Separate Paths to Separate Goals\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Impossibility of Attaining Buddhahood in the Lifetime\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMotivations for the Bodhisattva Path\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBodhisattva Vows\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eStage of the Path\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Six Paramitas\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTactical Skill\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Buddha and the Practitioner\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePaying homage\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMaking offerings\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eService\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMeditative remembrance\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConclusions: Imitative vs. Relational Cultivation\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7. Telling Absences: What is not in the Ugra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Term “Hinayana”\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBodhisattva Universalism\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Supermundane Buddha\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Rhetoric of Emptiness\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Cult of the Stupa\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Cult of the Book\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDevotion to Celestial Buddhas\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDevotion to Celestial Bodhisattvas\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConclusions: The Significance of Absence\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e8. The Mahayana in the Mirror of the Ugra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart Two: Translation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTranslation Techniques and Conventions\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhich Text?\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhich Reading?\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSymbols and Conventions\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePractices of the Lay Bodhisattva\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e0. Opening Salutation\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. The Setting\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. ugra's Inquiry\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Going for Refuge\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4. The Refuges, Repeated\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5. Good Deeds\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6. The Bodhisattva’s Perspective\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7. The Eleven Precepts\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8. The Bodhisattva in Society\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9. The Faults of the Household Life\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e10. The Benefits of Giving\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e11. Thoughts When Encountering Beggars\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e12. Detachment from People and Things\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e13. Cultivating Aversion for One’s Wife\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e14. Cultivating Detachment from One’s Son\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e15. How to Interact with Beggars\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e16. The Triskandhaka Ritual\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e17. When Monks Violate the Precepts\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e18. When Visiting a Monastery\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e19. Contrasts between Household and Renunciant Life\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e20. When Visiting a Monastery, Cont’d.\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e21. The Ordination of Ugra and His Friends (version 1)\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePractices of the Monastic Bodhisattva\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e22. The Renunciant Bodhisattva’s Practices\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e23. The Four Noble Traditions\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e24. The Noble Traditions and Other Ascetic Practices\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e25. The Virtues of Wilderness-Dwelling\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e26. Interacting with Other Monks and Teachers\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e27. The Pure Morality of the Renunicant Bodhisattva\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e28. The Pure Meditation of the Renunciant Bodhisattva\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e29. The Pure Insight of the Renunicant Bodhisattva\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e30. The Ordination of Ugra and His Friends (version 2)\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e31. How the Householder Can Live as a Renunciant\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e32. Dialogue with Ananda\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e33. The Title of the text\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e34. The Final Reaction of the Audience\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e35. Title and Colophon\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAppendices\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. Synoptic Tables of Versions of the Ugrapariprccha\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart A: Tibetan Texts\u003c\/td\u003e\n\u003ctd\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart B: Chinese Texts and Citations in Other Sources\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Bodhisattva Names in the Ugrapariprccha\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Monastic Specialties Recorded in the Ugrapariprccha\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Jan Nattier","offers":[{"title":"Default Title","offer_id":41577027698826,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/bodhisattvapath.jpg?v=1659335626"},{"product_id":"bodhisattvas-of-the-forest-and-the-formation-of-the-mahayana-a-study-and-translation-of-the-rastrapalaparipreeha-sutra","title":"Bodhisattvas of the Forest and the Formation of the Mahayana","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eBodhisattvas of the Forest delves into the socioreligious milieu of the authors, editors, and propagators of the Rastrapalapariprccha-sutra (Question of Rastrapala), a Buddhist text circulating in India during the first half of the first millennium C.E. In this meticulously researched study, Daniel Boucher first reflects upon the problems that plague historians of Mahayana Buddhism, whose previous efforts to comprehend the tradition have often ignored the social dynamics that motivated some of the innovations of this new literature. Following that is a careful analysis of several motifs found in the Indian text and an examination of the value of the earliest Chinese translation for charting the sutra's evolution.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first part of the study looks at the relationship between the bodily glorification of the Buddha and the ascetic career-spanning thousands of lifetimes that produced it within the socioeconomic world of early medieval Buddhist monasticism. The authors of the Rastrapala sharply criticise their monastic contemporaries for rejecting the rigorous lifestyle of the first Buddhist communities, an ideal that, for the sutra's authors, self-consciously imitates the disciplines and sacrifices of the Buddha's own bodhisattva career, the very career that led to his acquisition of bodily perfection. Thus, Boucher reveals the ways in which the authors of the Rastrapala co-opted this topos concerning the bodily perfection of the Buddha from the Mainstream tradition to subvert their co-religionists whose behaviour they regarded as representing a degenerate version of that tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn part 2 Boucher focuses on the third-century Chinese translation of the sutra attributed to Dharmaraksa and traces the changes in the translation to the late tenth century. The significance of this translation, Boucher explains, is to be found in the ways it differs from all other witnesses. These differences, which are significant, almost certainly reveal an earlier shape of the sutra before later editors were inspired to alter dramatically the text's tone and rhetoric. The early Chinese translations, though invaluable in revealing developments in the Indian milieu that led to changes in the text, present particular challenges to the interpreter. It takes an understanding of not only their abstr4use idiom but also the process by which they were rendered from an undetermined Indian language into a Chinese cultural product. One of the signal contributions of this study is Boucher's skill at identifying the traces left by the process and the ability to uncover clues about the nature of the source text as well as the world of the principal recipients. Bodhisattvas of the forest conclude with an annotated translation of the Rastrapalapariprccha-sutra based on a new reading of its earliest extant Sanskrit manuscript. The translation takes note of important variants in Chinese and Tibetan versions to correct the many corruptions of the Sanskrit manuscript.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDANIEL BOUCHER, who received his doctorate from the University of Pennsylvania, is currently an associate professor of Sino-Indian Buddhism in the Department of Asian Studies at Cornell University. His work focuses on the earlier phases of the cluster of traditions typically referred to as the Mahayana, which emerged in India around the turn of the Common Era. He is also interested in the transmission of this movement to China in the first few centuries C.E., particularly with regard to the use of the early Chinese translations for charting changes in the tradition over time. Several of his previous publications have drawn attention to the importance of Gandhara and the Gandhari language in this transmission process.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe study of the collection of Buddhist movements known as the Great Vehicle is in need of some methodological direction. It seems to me there have been enough general theories of its origins. Some particularly Japanese, scholars have seen a lay-centred development in the texts, a pseudo-Reformation against monastic elitism. Others see it as riding the wave of bhakti devotionalism sweeping across India at the turn of the Common Era-as if Hindus and Buddhists alike suddenly discovered that the gods were open for business. Still, others have emphasized the philosophical innovations of the Mahayana and its seeming tendency to carry certain early doctrines to their logical conclusion. These theories-and many more-have been spun now by multiple generations of scholars.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen we begin to catalogue the things we don't know concerning the origins of the Mahayana, the list quickly becomes daunting. Unlike scholars of, say, early Christianity, we have little idea as to which social classes were drawn to this movement. We don't know, for example, what really to make of the prominent presence of the figure of the grhapati-usually translated as a householder, but almost certainly a man of considerable means, perhaps a guild master-in early Mahayana sutras such as the Ugrapariprccha. Does the presence of such an interlocutor indicate that the Mahayana had a strong initial appeal to wealthy members of Indian society, or was their narrative role more a form of advertising, an attempt to draw such individuals toward a movement desperately in want of patronage?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe do, however, have some sense that a number of individuals who aligned themselves with the various Mahayana throughout much of its early and middle history perceived themselves as reviled by their Mainstream monastic brethren.' But we often have little sense of how Mainstream monks themselves regarded their co-religionists on the bodhisattva path or if they regarded them at all. Moreover, did non-Buddhists take note of such divisions, or were these multiple spiritual orientations invisible to outsiders, in much the same way ancient Romans regarded first-century Christianity as a \"Jewish disturbance\"? Indeed, when we come to grips with the range of questions our classicist colleagues can ask and often answer with regard to the birth of Christianity and its domestication within the Roman empire, it is easy to become mildly demoralized at our situation as historians of the Mahayana. Only recently have we begun to catch glimpses of hope that a way out of this morass may be at hand. This project is an attempt to pick up some of the current moments in early Mahayana studies and to identify a set of threads that manifest themselves as an interdependent skein of influences upon a single text within this literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuch of the recent scholarship on the early Mahayana points to a tradition that arose not as a single, well-defined, unitary movement, but from multiple trajectories emanating from and alongside Mainstream Buddhism. Whether we focus on developments of ascetic rigour, the apotheosis of the Buddha or Buddhas, or the virtues of dana (gifting, generosity), in almost every instance we see a continuity from early Buddhism to multiple Mahayana developments.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn fact, there is good reason to believe that the spiritual orientation of monastics was in some sense independent of their institutional affiliations. So, for example, membership in a Dharmaguptaka monastery may in itself say nothing about any given individual's beliefs or practices apart from conforming to certain disciplinary regulations. It may have been relatively easy in some cases for a small group of monks to congregate around a common text or ritual agenda apart from their co-religionists. Mainstream monks in some monasteries may well have reacted with indifference to the bodhisattva aspirations of some of their brethren, whereas others-as evidenced by the scathing critiques recorded by some Mahayana authors (including those of the Rastrapala)-would have been far less sympathetic. Different communities responded to different concerns, not the least of which may have included their own sense of the perceptions and expectations of their most loyal donors.' Texts and inscriptions both make clear that patronage was never far from the minds of monks of all periods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePerhaps our most pressing desideratum, therefore, is to conceive an appropriate model with which to think about the complex of traditions we have come to lump under the label \"Mahayana.\" Here a comparison with other new religious movements may be helpful, especially in fields more thoroughly worked or in possession of richer sources. I think in this regard, particularly of Mormonism, an analogy I owe to my colleague Jan Nattier. Here we have a tradition whose formation is relatively recent and therefore well documented. It presented itself as a new revelation that did not replace but completed the existing scriptures. Like the bodhisattva career, the spiritual path of the Latter-day Saints is conceived of as a multi-life process aimed at the eventual apotheosis of all male members. And, as with the Mahayana, the Latter-day Saints have had a complicated relationship with the mainstream.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor example, much of the early appeal of converts to Joseph Smith's new movement was \"to its allure as a form of primitive Christianity.\"' Early Mahayana texts too often implicitly characterized themselves as a restoration of the Buddha's original message, which a corrupt sangha had long since lost. One of the problems, however, with the scholarship on the early Mahayana is that it typically treats this movement as an established fact. But if the authors of the Rastrapala are to be believed, it would appear that their Mainstream contemporaries did not. That is to say, much ink was spilt in defending the status of early Mahayana sutras as buddhavacana (the word of the Buddha). Some accepted them, some did not. The interesting question for us then is this: why would someone accept an (obviously?) new sutra as the word of the Buddha? Just as the early Mormons preached largely from the King James Bible in winning new converts,' the authors of the Rastrapala strategically borrowed from the idiom of pre-Mahayana sources, including some of the earliest texts in the Buddhist canon? It is not unlikely that this was intended to impart an archaic aura to the text that would have disguised its role in its production.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJoseph Smith and his first disciples are known to have been desperately impoverished. Those drawn to him and his new revelation often shared a deep resentment against the well-to-do and, particularly, against the unresponsiveness of the religious establishment. Smith's message explicitly addressed these dissatisfactions. Consider the following passage from the Book of Mormon:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause of pride, because of false teachers, and false doctrines, their churches have become corrupted, and their churches are lifted up; because of pride, they are puffed up.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThey rob the poor because of their fine sanctuaries; they rob the poor because of their fine clothing; and they persecute the meek and the poor in heart because in their pride they are puffed up.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese verses would fit squarely in the Rastrapala with only cosmetic adjustments. We might wonder then if the authors of the Rastrapala also suffered from economic impoverishment. We know that they assumed that some of their fellow monks left the household merely to escape poverty: \"They will receive rebirth in poor families on account of their undisciplined practice. Becoming renunciants from these poor families, they will take satisfaction in the teaching at this time only for the sake of profit.\" Were their complaints about their brethren's preoccupation with profit and honour barely masked envy? Were those drawn to this bodhisattva network likewise disenfranchised? If so, we would expect that the leaders of this group would have to have offered an alternative commodity to attract those deprived of the rewards enjoyed by their more affluent co-religionists. I will attempt to show that the Rastrapala provides evidence of just such a promise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo make one final comparison: the capacity for individual revelation, encouraged in the early days following Joseph Smith's divinely appointed mission, proved to be divisive. If every male member of the church can and should receive his orders directly from God, why would such an individual submit to commands mediated by church officials? Despite his later attempts to rein in his flock and restrict prophecy, Joseph Smith had let the genie out of the bottle.\" In so doing, he precipitated the eventual emergence of over two hundred Mormon splinter groups, many of which acted with an authority that in every way paralleled the one claimed by Smith himself.\" Might not the proliferation of Mahayana sutras be a similar phenomenon? Individual monks came to see themselves as empowered to speak for or, more literally, to speak as the Buddha. Whether they did so on the authority of an ecstatic experience that brought them into direct association with a living Buddha or by means of other secret transmissions, each new Mahayana sutra embodied in some sense a new vision and a new movement. Once the floodgate was opened, the production of massive literature containing new \"revelations\" was sure to follow.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese are the kinds of questions that inform this study. Accordingly, I am first and foremost interested in the Mahayana as a social phenomenon rather than as a philosophical school. To this end, we need to think like scholars of the Latter-day Saints, not scholars of the Yogacara- of Hare Krishnas, not Nagarjuna. Thus my analysis will attempt to address what Weber has called the \"economic ethic\" of religion. Rather than being interested primarily in the \"ethical theories of theological compendia,\".I will focus on \"the practical impulses for action which are founded in the psychological and pragmatic contexts of religions.\" I will want to know, for example, about the processes of group formation and self-identity: what accounts for the predisposition of some monks to accept the bodhisattva path-along with its doctrinal innovations, cosmology, and cults-as opposed to other forms of protest? How did members congregate and maintain relationships with both insiders and outsiders? Could a monk participate in a bodhisattva network in plain view of his monastery's elders? And when the monastery's elders did not approve, what was the source of their opposition? Our texts seldom speak directly to these questions. But as in all academic enterprises, the hard part is getting the questions right in the first place.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rastrapala, however, will not be reduced to a mere expression of its social situation. Functionalist approaches have been rightly criticized for their tendency toward chronological compartmentalization and circular reasoning and for their inattentiveness to the content of religious discourse. Certainly, Buddhist studies have historically concerned itself-almost exclusively in many cases-with doctrine and polemics. Scholars of Buddhism have until quite recently been less sensitive to the social dynamics that precede ideology. This study seeks to address this imbalance, to show that the rhetoric of the Rastrapala itself calls for an analysis that lays bare its disguised forms of exchange.\u003c\/p\u003e","brand":"Daniel Boucher","offers":[{"title":"Default Title","offer_id":41577031860362,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BODHISATTVASOFTHEFORESTANDTHEFORMATION.jpg?v=1660385375"},{"product_id":"bodily-self-sacrifice-in-indian-buddhist-literature","title":"Bodily Self-Sacrifice in Indian Buddhist Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the first comprehensive study of a central narrative theme in premodern South Asian Buddhist literature: the Buddha's bodily self-sacrifice during his previous lives as a bodhisattva. Conducting close readings of stories from Sanskrit, Pali, Chinese, and Tibetan literature written between the third century B.c.e. and the late medieval period, Reiko Ohnuma argues that this theme has had a major impact on the development of Buddhist philosophy and culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhether he takes the form of king, prince, ascetic, elephant, hare, serpent, or god, the bodhisattva repeatedly gives his body or parts of his flesh to others. He leaps into fires, drowns himself in the ocean, rips out his tusks, gouges out his eyes, and lets mosquitoes drink from his blood, always out of selflessness and compassion and to achieve this highest state of Buddhahood.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOhnuma places these stories into a discrete subgenre of South Asian Buddhist literature and approaches them like case studies, analyzing their plots, characterizations, and rhetoric. She then relates the theme of the Buddha's bodily self-sacrifice to major conceptual discourses in the history of Buddhism and South Asian religions, such as the categories of the gift, the body (both ordinary and extraordinary), kingship, and sacrifice, ritual offering, and death. The work reveals a very sophisticated and influential perception of the body in South Asian Buddhist literature and highlights the way in which these stories have provided an important cultural resource for Buddhists. Combined with her rich and careful translations of classic texts, Ohnuma introduces a whole new understanding of a vital concept in Buddhist studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eREIKO OHNUMA is an associate professor of religion at Dartmouth College. Her research focuses on premodern South Asian Buddhist literature, especially narrative literature. She lives in New Hampshire with her husband and two children.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eFrom Back of the Book\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"...contains some insightful readings and erudite syntheses; readers with an interest in \"the gift\" and discourse about the body, in particular, will find the book thought-provoking. The book is perhaps best approached as a heuristic tool, the reader finds its central dialectic useful for understanding not only gift-of-the-body narratives but also \"the Buddhist tradition\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e-Natalie Gummer, Beloit College, Journal of the American Academy of Religion, Vol. No. 76. No.1 March-2008\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"...a 'must read' volume not only for Buddhologists but for religionists as well. Buddhist views of 'the gift' and 'the body' have never been discussed with such clarity and balance. Ohnuma is tuned into the tensions, the dilemmas, and the richness of the tradition and literary genres that she explores, and she shows how the paradoxical attitudes expressed in these tales reinforce their significance not only for our understanding of Buddhist attitudes toward the body and the gift and their connections to gender issues, ethics, and soteriology but also toward the tradition as a whole.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e-John Strong, Charles A. Dana. Professor of religion, Bates College, and author of Relics of the Buddha.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eConventions Used In This Book\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Throughout this book, I refer repeatedly to many different gift-of-the-body jatakas (which collectively make up the corpus from which I draw my conclusions). Since it is cumbersome to cite all of the available editions, translations, and discussions of each jataka every time it is mentioned, and since it is confusing (for the reader) to cite such information only the first time each jataka is mentioned, I have collected all of this information together in the Appendix (where I hope it will be easier to locate) and left it out of the endnotes completely. The endnotes are thus reserved for direct citations and relevant discussions only. However, when citing a text or story that is not a part of my corpus (and therefore not covered in the Appendix), I try to give somewhat fuller information in the endnotes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. Passages translated by me from the original sources are cited according to the edition used (ed.); passages borrowed from other people’s translations are cited according to the translation used (Trans.). For passages translated by me, I have provided the original text in the endnotes in the case of shorter passages, but not in the case of longer passages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. Many of the stories I discuss exist in both Pali and Sanskrit versions. In order to avoid the confusion caused by variant names, I consistently use the Sanskrit form throughout (e.g., King Sibi rather than King Sivi), regardless of whether I am talking about a pali or a Sanskrit source. The same goes for technical terms I (e.g., anatman rather than anatta). The only exceptions are a few instances in which it made more sense to me (for various reasons) to use the Pali form rather than the Sanskrit (e.g., vessantara jataka rather than Visvamtara jataka). In such cases, I clearly indicate that the language is Pali.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 399 C.E. a Chinese Buddhist monk by the name of Faxian set out from his home in Chang'an to undertake a fourteen-year pilgrimage to the Buddhist holy land of India. After following a path westward across the length of China, he eventually worked his way south via the Karakorum trail and entered the northwestern portion of the Indian subcontinent, in the regions of Uddiyana and Gandhara (in what is currently northern Pakistan).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the time of Faxian's visit, Buddhism in this region (under the later katanas and Sakas) was flourishing, and in addition to the many large monasteries and thriving monastic communities Faxian encountered, there were a number of impressive Buddhist holy sites associated with the biography of the Buddha. But since the original homeland of the historical Buddha lay far away in the central Gangetic plain, this region of northwest India could not lay claim to the more standard and well-known episodes of the Buddha's life. Instead, the holy sites of northwest India were of two major types: Some commemorated the events that took place during a purely apocryphal and supernatural nighttime journey the Buddha is said to have taken to the company of the yaksa vajrapani, during which he tamed and converted many nonhuman beings by means of his magical powers. (Thus Faxian visited the famous cave in which the Buddha, after taming the naga-king Gopala, had left an imprint of his shadow as a continuing reminder of his presence.) Most of the northwestern sites, however, were associated with the Buddha's previous lifetimes (before his birth as Siddhartha Gautama) and commemorated the various heroic deeds he had performed while still a bodhisattva. Since northwest India could not be clearly associated with the Buddha's last life, it made sense to localize and acclimatize Buddhism within the region by identifying various northwestern sites as locales of some of his previous lives, as recorded in the Buddhist jatakas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we follow Faxian along his journey (by means of the detailed account he left behind), it is striking to observe that virtually all of these sites connected to the Buddha's previous lives commemorate deeds of bodily self-sacrifice. Though the bodhisattva of the jatakas performs different virtuous deeds, it is the act of bodily sacrifice, above all, that seems to have excited the imagination of those who erected the holy sites of the northwest. In a place called suvastu, for example, Faxian came across a large stupa \"adorned…with gold and silver ornaments\" and marking the spot where the Buddha, in his previous life as king Sibi, had \"cut off a piece of his own flesh\" and used it to ransom a dove from the clutches of a hungry hawk. Five days later, in Gandhara, Faxian encountered another large stupa, similarly adorned with gold and silver, where the same king Sibi \"gave away his eyes as alms to others.\" Seven days later, while visiting a stupa in Taksasila, Faxian informs us that the name Taksasila means \"decapitation\" and refers to the Buddha's birth as king Candraprabha, who \"gave away his head as alms at this place; hence the name.\" And from there, several days’ journey to the east, Faxian and his companions visited yet another stupa, which marked the place where the bodhisattva, born as prince Mahasattva, \"gave his body to feel a starving tigress.\" These acts of bodily sacrifice seem to have inspired abundant worship and devotion, for Faxian further informs us that the people of the region referred to these sites as the \"Four great stupas,\" where \"kings, ministers, and people of different countries vied with one another in making offerings\" and \"the practices of scattering flowers and lighting lamps at the stupa never ceased.\" A virtual cult of the bodhisattva's bodily sacrifice appears to have been active throughout the region.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eApproximately two hundred years later, in the seventh century C.E., another Chinese Buddhist monk by the name of Xuanzang also made the holy pilgrimage to India, visiting many of the same sites as his predecessor Faxian and writing an even more detailed account of his travels. By this time the situation in northwest India had changed considerably, however. Buddhism had suffered greatly under the ravages of the Ephthalites, or White Huns, and in many of the places where Faxian had described beautiful monasteries and thriving monastic communities, Xuanzang found only neglected and crumbing buildings inhabited by dwindling numbers of monks.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, white travelling through the northwest, Xuanzang once again paid his respects at the same four stupas, his account of them offering us several additional details. The sputa commemorating king sibi's sacrifice of his eyes, for example, is described by Xuanzang as having \"wood carvings and stone sculptures that are quite different from work done by human artisans\". Xuanzang dates this sputum to the era of King Asoka and further informs us that the bodhisattva gave his eyes away at this spot not just once, but in a thousand consecutive lifetimes. The same repetitive quality also characterizes King Chandraprabha's gift of his head, for Xuanzang tells us that this king, too, made such a gift \"a thousand times in past lives.\" The potency of this repetitive self-decapitation was such that its effects were still apparent in the time of Xuanzang. \"On fast days,\" he tells us, \"(the stupa) sometimes emits a light amid divine flowers and heavenly music.\" And its powers had recently cured a devout woman suffering from leprosy. Supernatural occurrences also characterized the fourth stupa, commemorating Prince Mahasattva's gift of his body to the hungry tigress. Xuanzang tells us that because the prince had \"pricked himself with a dry bamboo splinter so as to feed the tigress with his blood…the soil and plants of this place are dark reddish in colour as if they have been stained by the blood,\" and \"when people come to this spot, they feel nervous and uneasy, as if they had prickles hurting their backs\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUnlike Faxian, Xuanzang does not single out these sites as the \"Four great stupas\" In fact; his account of his travels through the northwest suggests that many additional sites associated with the bodhisattva's bodily sacrifice also existed in this region. Thus the Mahavana (\"Great forest\") monastery marked the spot where the bodhisattva, as King Sarvadatta, had offered his own head to a wandering supplicant. In the Saniraja valley stood a monastery called Sarpausadhi (\"serpent medicine\") with an eighty-foot high stupa whose story Xuanzang relates as follows:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis was the place where a famine occurred with a pestilence when the Tathagata was (the deity) Indra in a former life. Medical treatment failed to cure the people, who died one after another on the road. With a mind of pity, Indra wished to save them, and an announcement echoed in the air. Those who heard about it were glad to rush to the spot to cut off pieces of flesh, which were at once replaced, to satisfy their hunger and cure their disease.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStrangely enough nearby was yet another stupa where a very similar deed had occurred: during a great famine, the bodhisattva (born once again as the deity Indra) \"changed himself into a large suma (water) serpent, and all those who are its flesh were cured.\" And finally, the appropriately-named rohitaka (Red) stupa marked the spot where the bodhisattva, as king maitribala, \"drew blood- from his body to feed five yaksas.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHead, eyes, flesh, and blood- the land of northwest India itself was a virtual map of the bodhisattva's gruesome gifts. Over and over again, throughout his long career-whether as king, prince, ascetic, elephant, hare, serpent, or god-the bodhisattva quite literally gave of himself, repeatedly jumping off cliffs or into fires, drowning himself in the ocean, slashing his throat, cutting the flesh from his thighs, ripping out his tusks, gouging out his eyes, or letting mosquitoes drink from his blood. He offered his body as food, as a drink, as medicine to cure all ills, as a raft to hang onto in pursuit of the other shore, as a ransom for the life of another- or for no good reason at all, but merely because someone had asked. And always with the same motivation to benefit others out of selflessness and compassion, to fulfil the \"perfection of generosity\" (dana-paramita), and ultimately, to win the highest estate of Buddhahood.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eIllustrations\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTables\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConventions used in this book\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eThe gift-of-the-body genre\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eConventions of plot\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eConventions of Rhetoric\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eDana: The Buddhist discourse on giving\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eA flexible gift\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eBodies ordinary and ideal\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eKingship, Sacrifice, Offering, and Death:\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSome other interpretive contexts\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConclusions\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix: A corpus of\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGift-of-the-body jatakas\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography of works cited\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Reiko Ohnuma","offers":[{"title":"Default Title","offer_id":41577038086282,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/bodilyselfsacrificeinindianbuddhistliterature.jpg?v=1659335928"},{"product_id":"brains-buddhas-and-believing-the-problem-of-intentionality-in-classical-buddhist-and-cognitive-scientific-philosophy-of-mind","title":"Brains, Buddhas, And Believing","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-mce-fragment=\"1\"\u003eIn the recent, burgeoning discourse on Buddhist thought and cognitive science, premodern Buddhists are sometimes characterized as veritable “mind scientists” whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists believe that the mental continuum is uninterrupted by death (its continuity is what Buddhists mean by “rebirth”), they would have no truck with claims that everything about the mental is explicable with reference to brain events. Yet despite this significant divergence, a predominant stream of Indian Buddhist thought, associated with the seventh-century thinker Dharmakirti, turns out to be vulnerable to arguments modern philosophers have levelled against physicalism. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eBy characterizing the philosophical problems commonly faced by Dharmakirti and contemporary philosophers such as Jerry Fodor and Daniel Dennett, Arnold seeks to advance an understanding of both first-millennium Indian arguments and contemporary debates in the philosophy of mind. The issues centre on what modern philosophers have called intentionality—the fact that the mind can be about (or represent or mean) other things. Tracing an account of intentionality through Kant, Wilfrid Sellars, and John McDowell, Arnold argues that intentionality cannot, in principle, be explained in causal terms. Elaborating some of Dharmakirti’s central commitments (chiefly his apoha theory of meaning and his account of self-awareness), Arnold shows that despite Dharmakirti’s interest in refuting physicalism, his causal explanations of the mental mean that modern arguments from intentionality cut as much against his project as they do against physicalist philosophies of mind. This is evident in the arguments of some of Dharmakirti’s contemporaneous Indian critics (proponents of the orthodox Brahmanical Mimamsa school as well as fellow Buddhists from the Madhyamaka school of thought), whose critiques exemplify the same logic as modern arguments from intentionality. Arnold’s complex study shows that seemingly arcane arguments among first-millennium Indian thinkers illuminate matters still very much at issue among contemporary philosophers.\u003c\/span\u003e\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eDan Arnold is an associate professor of philosophy of religions at the University of Chicago Divinity School, where he also received his PhD. His first book, Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion, won an American Academy of Religion Award for Excellence in the Study of Religion\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe New York Times columnist David Brooks has ventured, notwithstanding the current popularity of books like Richard Dawkins's The God Delusion, that a new wave of cognitive-scientific research on religion may lead not too rampant atheism but to \"what you might call neural Buddhism,\" Brooks's point was that \"the real challenge\" for theists was likely to come not so much from the avowedly atheistic works of Dawkins and the like as \"from scientists whose beliefs overlap a bit with Buddhism.\" He seems to have meant that cognitive-scientific research supports such characteristically Buddhist beliefs as that (Brooks says) \"the self is not a fixed entity but a dynamic process of relationships,\" and he worries that such research thus encourages \"new movements that emphasize self-transcendence but put little stock in divine law or revelation.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBrooks's column occasioned much reflection on the religious studies blog \"The Immanent Frame,\" where scholars noted (among other things) that the assimilation of Buddhism to science represents a century-old apologetic strategy characteristic of modern Buddhism\" and that the revolutionary character of cognitive-scientific explanation has perhaps been overstated. Both points are important, but this book will focus on variations on the second one. Here, I want to look at what was arguably the dominant trajectory of Indian Buddhist philosophy-that stemmed from Dharmakirti (c. 600-660 C.E.) through the lens of central issues in contemporary philosophy of mind. I want to suggest that there are indeed important respects in which Dharmakirti's project is akin to those of contemporary cognitive-scientific philosophers and that this is so much the worse for Dharmakirti. My thought is that we can learn much, both about Dharmakirti and about contemporary philosophy of mind, by appreciating that (and how) some of Dharmakirti's central positions are vulnerable to arguments that also have been pressed against the kind of physicalist philosophy of mind recently informed by work in the cognitive sciences.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt should be emphasized up front that Dharmakirti is a particularly difficult thinker; he takes on intrinsically complex and elusive philosophical topics, and his works are, to an even greater extent than is typical of first-millennium Sanskritic philosophers, at once dense and opaquely elliptical, and thus it is unusually difficult to feel confident that one has definitively understood his thoughts on any subject. Dharmakirti surely admits of various readings, and it would be foolhardy to claim that, by suggesting some respects in which he may be vulnerable to certain arguments, his philosophical project has been exhaustively considered. The present engagement with his thought, however, is animated not only by my sense that we can get some traction on his project by characterizing it as susceptible to certain modern arguments but also by my desire to make the arguments of some of his classical Indian critics seem more interesting than is sometimes appreciated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn reading Dharmakirti as I do, then, I am motivated partly by my sense that there are profound philosophical intuitions to be elaborated along lines suggested by some of his Indian critics and particularly by some proponents of the Brahmanical Purva Mimamsa and the Buddhist Madhyamaka schools of thought. I thus hope to reconstruct the arguments of these other Indian philosophers, too, in terms suggested by modern and contemporary philosophical debate. My aims will have been largely fulfilled if we gain some clarity on what may have been at issue among these thinkers-some- the thing I hope to achieve in part by showing that the seemingly arcane points at stake for these first-millennium Indian philosophers turn out still to be debated among contemporary philosophers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI can introduce some of the issues that will come into play with reference to another item from the New York Times: a 2005 story concerning a talk by the Dalai Lama at an annual meeting of the Society for Neuroscience. Some five hundred brain researchers, it seems, had signed a petition calling for the talk's cancellation, saying it would \"highlight a subject with largely unsubstantiated claims,\" and that it \"compromised scientific rigour and objectivity,\" The Times article centred on debates internal to the scientific community-debates, for example, about whether scientific objectivity is compromised by the fact that some scholars engaged in this research are themselves practitioners of Buddhist meditation, and about what kinds of phenomena will admit of properly scientific study. Regarding the latter point, petition signatory Zvani Rossetti is reported to have said that \"neuro-science more than other disciplines is the science at the interface between modern philosophy and science.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile Rossetti may be right, it is tendentious to conclude from this that (as he added in questioning the Dalai Lama's talk) \"no opportunity should be given to anybody to use neuroscience for supporting transcendent views of the world.\" Depending, perhaps, on just what \"transcendent views of the world\" means, this arguably begs one of the most basic questions in contemporary philosophy of mind-the question whether fundamental issues in the philosophy of mind are finally empirical, or whether instead they are (and there's a range of options here) metaphysical, transcendental, logical, or conceptual. Impressed by the recently enormous advances in the scientific understanding of the brain (particularly those advances informed by research in computer science and AI), philosophers such as Jerry Fodor and Daniel Dennett take the questions at issue to be finally empirical and thus take it that the findings of empirical research in the cognitive sciences might answer the basic questions of philosophy of mind, which, we will see, chiefly centre for these philosophers on the question of mental causation. What cognitive-scientific research provides, on this view, just is an account of the mind. Against this, philosophers such as John McDowell take the basic issues in the philosophy of mind to be (in a sense we shall consider) transcendental; for McDowell, someone like Dennett offers \"what may be an enabling explanation of consciousness, but not a constitutive one .... We lack an account of what [consciousness] is, even if we have an account of what enables it to be present\" (1998a, 357). An account of some of the enabling conditions of the mental, in other words, is not to be confused with an account of what the mental is-though it's a fair question whether anything could count as an instance of the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn light of this divide among contemporary philosophers of mind, it's revealing that Buddhist thought should have come to figure so prominently in cognitive-scientific discourse; David Brooks is far from alone in taking Buddhist thinkers and cognitive-scientifically inclined philosophers as philosophical fellow travellers. This makes sense insofar as Buddhist thinkers are virtually defined as such by their upholding the \"without self\" (anatma) doctrine; surely nothing could be more anti-Cartesian than to urge (as Buddhists do in elaborating this idea) that every moment of experience can be shown to depend upon a host of causal factors, none of which is what we \"really\" are. Many Buddhist philosophers thus urged a broadly reductionist account of persons, according to which we are not entitled to infer that our episodic cognitions and experiences must be the states of an enduring \"self\"; rather, only the particular and momentary causes themselves are to be judged finally real. Elaborating on what he took to be the entailments of this idea, Dharmakirti influentially said that \"whatever has the capacity for causal efficacy is ultimately existent (paramarthasat); everything else is just conventionally existent.\" Surely, a reductionist account that thus privileges causal explanation could be taken to complement a characteristically cognitive-scientific project in the philosophy of mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePursuing this thought, Mark Siderits asks (in the subtitle of a recent article): \"Is the Eightfold Path a Program?\" (2001). That is, can characteristically Buddhist accounts of the person be harmonized particularly with those cognitive-scientific projects that, informed by the availability of the computer model, take thought to be somehow \"computational\"? Among other things, this amounts to the question of whether the basic Buddhist commitment to selflessness might be compatible with physicalism. For, as we will see in Chapter 2, what computational accounts of thought may most significant advance is broadly physicalist explanations of the mental explanations, that is, according to which everything about the mental can be finally explained in terms of particular goings-on in the brain. Whether Buddhist thought is compatible with such an account (which Siderits calls \"techno-physicalism\") is a pressing question insofar as contemporary techno-physicalist accounts are, Siderits holds, \"more difficult to resist\" than earlier versions of physicalism (2001, 307). Siderits proposes that the basic Buddhist project is finally reconcilable with cognitive-scientific physicalism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is surely a reason to suppose that Buddhist thought, particularly insofar as it centrally involves causal explanation, might thus be compatible with cognitive-scientific accounts. There remains, however, a significant obstacle to the view that Buddhist thinkers elaborated a position that is uniquely compatible with scientific understanding: while cognitive-scientific accounts of the mind are generally physicalist in character, Buddhist philosophers are emphatically not physicalists.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003eXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eneural Buddhism: Cognitive Science and the Philosophy of Dharmakirti\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntentionality, the Status of Universals, and the Problems with Cognitivism\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePlan of the Book\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDharmakirti's Proof of Rebirth: A Dualist Account of the Causes of Cognition\u003c\/td\u003e\n\u003ctd\u003e19-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Cognitive-Scientific Revolution: Computationalism and the Problem of Mental Causation\u003c\/td\u003e\n\u003ctd\u003e48-75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eResponsiveness to Reasons as Such: A Kantain Account of Intentionality\u003c\/td\u003e\n\u003ctd\u003e81-113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Apoha Doctrine: Dharmakirti's Account of Mental Content\u003c\/td\u003e\n\u003ctd\u003e116-152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Svasamvitti Doctrine: Dharmakirti's \"Methodological Solipsism\"\u003c\/td\u003e\n\u003ctd\u003e158-194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eIndian Arguments from Practical Reason: Mimamsakas and Madhyamikas Contra Cognitivism\u003c\/td\u003e\n\u003ctd\u003e199-229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eConcluding Reflections: Religious Studies and Philosophy of Mind\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Daniel Anderson Arnold","offers":[{"title":"Default Title","offer_id":41577047457930,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/brainsbuddhasandbelieving.jpg?v=1660385549"},{"product_id":"the-buddha-from-dolpo-a-study-of-the-life-and-thought-of-the-tibetan-master-dolpo-a-sherab-gyaltsen","title":"The Buddha from Dolpo","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Buddha from Dolpo examines the life and thoughts of the Tibetan Buddhist master, Dolpopa Sherba Gyaltsen (1292-1361). known as \"The Buddha from Dolpo,\" he was one of the most important and original thinkers in Tibetan history, and perhaps the greatest expert on the Tantric teachings of the Kalachakra or \"Wheel of Time\".based largely upon esoteric Buddhist knowledge believed to be preserved in the legendary land of Shambhala, Dolpopa's theories continue to excite controversy in Tibetan Buddhism after almost 700 years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDolpopa's theories continue to excite controversy in Tibetan Buddhism after almost 700 years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDolpopa emphasized two contrasting definitions of the Buddhist teachings of emptiness: \"emptiness of self-nature,\" which applies only to the level of relative truth, and \"emptiness of other,\" which applies only to the level of absolute truth. Dolpopa identified ultimate reality as the Buddha-nature inherent in all living beings. This view of an \"emptiness of other,\" known in Tibetan as Zhentong, is Dolpopa's main spiritual legacy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book contains the first translations into any language of major works by Dolpopa. A General Commentary on the Doctrine is one of the earliest texts in which he systematically presented his view of the entire Buddhist path to enlightenment. The fourth Council, written at the end of his life may be viewed as a final summation of his ideas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCyrus Stearns's book describes both Dolpopa's life and his ideas. Earlier Tibetan precedents for the Zhentong view are also discussed, as well as Dolpopa's own unique use of language and the major influences on the development of his controversial theories. The fate of his tradition, which was censured by the Tibetan government in the seventeenth century, is examined, and several of the most important adherents of the Zhentong theory are also discussed.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eCyrus Stearns is a longtime student of the Tibetan language and religion and has served as a translator for Tibetan teachers of all traditions. For many years he has studied with and translated for Chogye Trichen Rinpoche and the late Dezhung Tulku Rinpoche.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCyrus has a Ph.D. in Buddhist Studies from the University of Washington in Seattle and is the author of several articles on Buddhism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface and Acknowledgement\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e“This book is the product of a lingering fascination with several topics that have remained largely unexplored by Western students of Tibetan religion and history. When I first began my own study of Tibetan literature in the earl)’ In the 1970s I occasionally came across brief cases of an intriguing fourteenth-century figure known as Dolpopa, r the Buddha from Dolpo, and usually hostile descriptions of his que vision of the nature of reality. The fact that his tradition had been effectively censured by the Tibetan government in the seventeenth century only served to pique my curiosity. My teacher, the late Dezhung Tulku Rinpoche, was at first somewhat reticent to speak about Dolpopa’s theories, no doubt in large part due to my obvious a of the necessary skills to engage in such a discussion. Rinpoche is a peerless example of the nonsectarian approach to realization, as the years passed I was fortunate to learn from him an approach to the wide range of views contained in all the ancient traditions of Tibet, including that of Dolpopa’s Zhentong lineage. I am deeply grateful for Dezhung Rinpoche’s inspiring example.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile living in Nepal in the 1980s I found a large volume of Dolpopa’s miscellaneous writings for sale in the monastery of my teacher the late Dilgo Khyentse Rinpoche, who had recently published it in Bhutan. This collection contained both of the texts that were re-translated in the present work. I am particularly thankful to Khyentse Rinpoche for personally encouraging me to read Dolpopa’s writings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring the following years in Nepal, I continued to be nagged with curiosity about Dolpopa and his ideas and returned periodically to the volume of his writings. Then in 1988 my teacher Chogye Trichen Rinpoche begin teaching the Kalacakra Six-branch Yoga of Dolpopa’s tradition according to the instruction manual written by Jonang Taranatha. During the next two years, Rinpoche taught the Six- branches of Yoga in Nepal, Borneo, and the United States, and as his interpreter, I had the unique opportunity to study these teachings and have many conversations with him about their practice. I then began to delve more deeply into Taranatha’s other writings, which led me back to Dolpopa, his great predecessor. I am extremely indebted to Chogye Rinpoche for his exceptional a’ kindness, and for sharing his profound insight into the practice of Buddhist\u003cspan\u003e Tantra\u003c\/span\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter my return to the United States in 1991 I gradually began to concentrate on the study of Dolpopa’s life and teachings. This became much more feasible with the 1992 publication of Dolpopa’s voluminous Collected Works, which had been recovered from eastern Tibet by Professor Matthew Kapstein. In addition, Prof. Leonard van der Kuijp graciously made available to me copies of a number of extremely important rare manuscripts from his own collection, and carefully read through an earlier version of this book. Without access to the works recovered by Professors Kapstein and van der Kuijp a study of this type would have been impossible. I should also like to thank Dr. Jeffrey Schoening for his thoughtful reading of this work, and his many helpful comments and suggestions. The insightful suggestions and references from Mr. Hubert Decleer are also very much appreciated. I am likewise grateful to Professor Collett Cox, Professor Richard Salomon, and Dr. Dan Martin for their helpful readings of an earlier manuscript. Professor John Newman, Professor David Germano, and Dr. Franz-Karl Ehrhard were also very generous with their comments and references would also like to thank Khenpo Apey, Guru Lama, Mr. Kurtis Schaeffer, Ms. Marilyn Kennell, Mr. Jerome Edou, and Mr. Jan Ulrich Sobisch for providing copies of rare texts, directing me to references, or making editorial suggestions. I am also grateful to Professor David Jackson for his helpful comments and for locating photographs of an old image and painting of Dolpopa. Mr. Michael Henss, Mr. Ulrich von Schroeder, and Mr. Andy Quintman all deserve my thanks for kindly allowing their photographs to be used in this book. And finally, I must acknowledge that much of this work was written under the influence of the divine music of Franz List Frant Zappa Ludwig van Beethoven Miles Davis and Johann Sebastian Bach.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the major sources of tension in the interpretation of late Indian Buddhism, as it was received in Tibet, was the apparently contradictory descriptions of emptiness (áUnyata, stong pa nyid) Thund in scriptures and commentaries identified with different phases of the tradition) The notion of an enlightened eternal essence, or Buddha-nature (tathagatagarbha, bde bzhin gshegs pa’i ‘ving po), present within every living being, was in marked contrast to the earlier traditional Buddhist emphasis on the lack of any enduring essence in sentient beings. For followers of Mahayana and Vajrayana Buddhism in Tibet, the interpretation and reconciliation of these two themes in the doctrinal materials they had inherited from India, and elsewhere, was of crucial importance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn fourteenth-century Tibet the concern with these issues seems to have finally reached a point of critical mass. There was a burst of scholarly works dealing in particular with the question of Buddha nature and the attendant implications for the Buddhist traditions of practice and explication. What forces were primarily responsible for the intense interest surrounding these issues at specific points in Tibetan history is not yet clearly understood. can be seen is that many of the prominent masters of this period who produced the most influential works on these subjects were both intimately involved in the practice and teaching of the Kulacakra tantra, and either personally knew each other or had many of the same teachers and disciples. Among the most important of these masters were the third Karmapa hierarch Rangjung Dorje (1284-1339) Budion Richen Drup (1290-1364) Dolpopa Sherab Gyaltsen (1292-1361), Longchen Rabjampa (1308—1364), Lama Dampa Sonam Gyaltsen (1312-1375), and Barawa Gyaltsen Baizang (1310-1391).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWithout question, the teachings and writings of Dolpopa, who was also known as “The Buddha from Dolpo” (Dol po sangs Rgyas), and “The Omniscient One from Dolpo Who Embodies the Buddha’s of the Three Times” (Dus gsum sangs rgyas kun mkhyen Dol po pa), contain the most controversial and stunning ideas ever presented by a great Tibetan Buddhist master. The controversies that stemmed from his teachings are still very much alive today among Tibetan Buddhists, more than six hundred years after Dolpopa’s death.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen attempting to grasp the nature and significance of Dolpopa’s ideas and their impact on Tibetan religious history, it is important to recognize that he was one of the towering figures of fourteenth-century Tibet. He was not a minor figure whose strange notions influenced only the members of his own Jonang tradition, and whose maverick line of hermeneutic thought died out when that tradition was violently suppressed by the central Tibetan government in the middle of the seventeenth century. Although this is perhaps the orthodox version of events, there is, on the other hand, abundant evidence that Dolpopa’s legacy spread widely, and had a profound impact on the development of Tibetan Buddhism from the fourteenth century to the present day.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhenever Dolpopa’s name comes up, whether in ancient polemic tracts or in conversation with modern Tibetan teachers, it is obvious that he is remembered first and foremost for the development of what is known as the Zhentong (gzhan stong) view. Until quite recently this view has been familiar to modern scholars largely via the intensely critical writings of later doctrinal opponents of Dolpopa and the Jonang school.3 As such, in the absence of the original voice for this view—that is, Dolpopa’s extensive writings, which have only been widely available for the last few years—even Dolpopa’s name, and the words Jonahg and Zhentong, have come to often evoke merely the image of an aberrant and heretical doctrine, which thankfully was purged from the Tibetan Buddhist scene centuries ago.4 In this way an extremely significant segment of Tibetan religious history has been swept under the rug. One of the main aims of the present work is to allow Dolpopa’s life and ideas Dolpopa used the Tibetan term gzlian stong, “empty of other.” to describe absolute reality as empty only of other relative phenomena. This view is Dolpopa’s primary legacy. And there is always a strong reaction to it, whether positive or negative. Although there were no doubt others before him who held much the same opinion, in both India and Tibet, Dolpopa was the first to come out and directly state what he thought in writing, using terminology which was new and shocking for many of his contemporaries. His new\u003cspan\u003e Dharma \u003c\/span\u003elanguage” (chos shad), which included the use of previously unknown terms such as gzhan stong, and “empty of other,” will be discussed in Chapter 2.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn Dolpopa’s view the absolute and the relative are both empty, as Buddhism has always proclaimed, but they must be empty in different ways. Phenomena at the relative level (surnvrti, hun rdzob) are empty of self-nature (svabhavasunya, rang stong), and are no more real than the fictitious horn of a rabbit, or the child of a contract, the reality of absolute truth (paramartha, don dam) is entry only of other parabhra-sunya gzhan stung) relative phenomena, and not itself empty. With the recent availability of a large number of writings by Dolpopa it is on becoming clear that he was not simply setting up the viewings of an emptiness of self-nature (rang .stong) and an emptiness of other (gzhan stung) as opposed to theories located on the same level.5 He obviously viewed the pair as complementary, while making the careful distinction that the view of an “emptiness of other” applied only to the absolute, order an “emptiness of self-nature” only to the relative. Both approaches were essential for a correct understanding of the nature of saipsara and nirvana. Dolpopa’s quarrel was with those who viewed both the absolute d the relative as empty of self-nature (rang stung), and who refaced to recognize the existence of anything which was not empty self-nature. From this point of view, the notion of emptiness and other relative phenomena (gzhan stong) did not fit the definition of emptiness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDolpopa further identified the absolute with the Buddha-na tathagatagarbha) which was thus seen to be eternal and not empty of self-nature, but only empty of others. The Buddha-nature is perfect and complete from the beginning, with all the characterized Buddha eternally present in every living being. It is only the impermanent and temporary defilements veiling the Buddha-nature that are empty of self-nature and that must be removed through the practice of a spiritual path in order to allow the ever-present Buddha nature to manifest in its full splendour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface and Acknowledgements\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart One\u003c\/td\u003e\n\u003ctd\u003eThe Life and Teaching of the Omniscient Dilpopa\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter One\u003c\/td\u003e\n\u003ctd\u003eThe life of the Buddha from Dolpo\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eChildhood and Early Education\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eStudies at the Great Monastery of Sakya\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe move to Jonang\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eRaising Mt. Meru and Revealing the Zhentong View\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Initial Reception of the Zhentong Teachings\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe New Jonang translation of the Kalacakra Tantra and the Vimalaprabha\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eYears of Retreat and teaching\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eInvitation to China by the Yuan Emperor Toghon Temur\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eChanges in the Jonang leadership and the Beginning of the Journey to Lhasa\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eTeachings in Central Tibet and the Return to Tsang\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Aborted Meeting with Budon Rinchen Drup\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Last Months at Jonany\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Two\u003c\/td\u003e\n\u003ctd\u003eA Historical Survey of the Zhentong Tradition in Tibet\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Zhentong tradition in Tibet before Dolpopa\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDolpopa and the Zhentong view\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Zhentong tradition after Dolpopa\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Three\u003c\/td\u003e\n\u003ctd\u003eThe Doctrine of the Buddha from Dolpo\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe emptiness of Self-nature and the Emptiness of other\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eA Redefinition of Cittamatra and Madhyamaka\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eTwo Approaches to Enlightenment\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart Two\u003c\/td\u003e\n\u003ctd\u003eTexts in Translation\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the translation of a general commentary on the doctrine\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Supplication Entitled A general commentary on the doctrine\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the Translation of the fourth council\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Great Calculation of the Doctrine which has the significance of a fourth council\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Cyrus Stearns","offers":[{"title":"Paperback","offer_id":41577053814922,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41577053847690,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhafromdolpo.jpg?v=1659336403"},{"product_id":"the-buddha-nature-a-study-of-the-tathagatagarbha-and-alayavijnana","title":"The Buddha Nature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne of the fundamental tenets of Mahayana Buddhism animating and grounding the doctrine and discipline of its spiritual path is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the book seeks to establish a coherent metaphysics of absolute suchness (Tathata), synthesizing the variant traditions of the Tathagata-embryo (Tathagatagarbha) and the Storehouse Consciousness (Alayavijnana).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book's contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathata 'awakens' to itself, and comes to perfect self-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of 'embryonic' absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicated self-consciousness as the 'Highest Truth' and unconditional nature of all existence; it does so only in the form of omniscient wisdom.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eBRIAN EDWARD BROWN\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003ehas earned doctoral degrees in both theology and law. In 1981 he received his PhD in the History of Religions from Fordham University. In 1986 he was awarded his Juris Doctor from the New York University School of Law. Both degrees reflect his continuing interest in the various religious traditions and their influence on the development of legal philosophies and practice. Dr. Brown has taught and lectured on the history of religions and comparative philosophy at several colleges and has practised law as an associate attorney in an international law firm in New York. Currently, he is a Professor of Religion at lona College, New York, USA.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eBRIAN BROWN’s treatise is a thematic-interpretative study of the textual sources of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ealayavijnana and tathagatagarbha\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003edoctrines of Mahayana Buddhism. He applies acute reasoning in ontological and experiential terms to certain prominent works in these special Buddhist topics. Among such works as have appeared in Western translation and research are mainly the Sri-Maladevisimhanada-sutra, Ratnagotravibhaga and Lankavatara-sutra. It is credit to these particular Buddhist works that such a philosophical and semantic analysis is feasible. The author is correct in claiming that his work is the first to attempt this ambitious intellectual task. Brown appears to avoid the arbitrary use of Western terminology. He proceeds with utmost carefulness and sensitivity with a remarkable consistency of approach.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eONE OF THE fundamental tenets of Mahayana Buddhism, animating and grounding the doctrine and discipline of its spiritual path, is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological—epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such a work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools. Thus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the study seeks to establish a coherent metaphysic of Absolute Suchness (Tathata), synthesizing the variant traditions of the Tathagata-embryo (Tathagatagarbha) and the Storehouse Consciousness (Alayavijnana).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe study’s contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist enlightenment as the salvific-transformational moment in which Tathata \"awakens\" to itself, comes to perfect self—realization as the Absolute Suchness of reality, in and through phenomenal human consciousness. It is an interpretation of the Buddhist Path as the spontaneous self-emergence of \"embryonic\" absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicated self-consciousness as the \"Highest Truth\" and unconditional nature of all existence; it does so only in the form of omniscient wisdom. Aside from\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRuegg’s La Theorie du Tathagatagarbha et du Gotra,\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003eand Verdue’s study of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAlayavijnana in Dialectical Aspects in Buddhist Thought,\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eWestern scholarship treating of the subject is negligible. And while both sources are excellent technical treatises, they fail to integrate in any detailed analysis of the dual concepts as complementary modes of each other. Thus, the present work, while adopting the methodology of textual analysis, has as its emphasis a thematic—interpretative study of its sources.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStructurally, the work is divided into three major parts. The first part focuses on the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eTathagatagarbha\u003c\/i\u003e, the second on the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAlayavijnana\u003c\/i\u003e, and the third on their relation and deeper significance in the human thought tradition. The first two parts are subdivided into seven and four chapters respectively. The former seven chapters establish the ontological identity of the Tathagata-embryo (Tathagatagarbha) through a critical examination of the major sutral authority for the concept, i.e., the Sri-Mala-Sutra, and the primary sastral elaboration inspired by it, viz., the Ratnagotra- vibhaga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFollowing the same pattern, the four chapters of part two note the role of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eLankavatara Sutra\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eas a principal scriptural advocate for the theory of the Storehouse Consciousness (Alayavijnana), while detailing the scholastic amplification of it in Hsuan Tsang’s Ch ’eng Wei-Shih Lun. Part three concludes the study by recapitulating the principal developments in the emergent complementarity of the two concepts, arguing that any adequate discussion of the Buddha Nature must be informed on the one hand by the theory of the Tathagatagarbha which grounds and authenticates its ontological status, and on the other by the Alayavijnana, its noetic- cognitive determination. While the former tends to elucidate the process towards, and experience of enlightenment as a function of Absolute Suchness (Tathata), the latter adopts the reciprocal perspective and examines the subject in the light and function of phenomenal consciousness. By way of comparison with Western thought, the chapter demonstrates the analogous dynamics in the bilateral theory of the Tathagatagarbha-Alayavijnana and the Hegelian Absolute Spirit in and for itself. Focusing upon The Phenomenology of Spirit, the chapter notes that the self-becoming process in and through which consciousness realizes its own plenitude, is strikingly homologous to the theory of Buddhist enlightenment presented through the concept of the Tathagatagarbha-Alayavijnana. It suggests that these two representative thought systems mutually illumine each other, and together illustrate a correspondent framework within which the relationship of the Absolute and relative may gain a more universal conception and, therefore, a more comprehensive resolution. A more specific précis of each chapter is now made.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cstrong\u003eCONTENTS\u003c\/strong\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword By Alex Wayman\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart One\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart Two\u003c\/td\u003e\n\u003ctd\u003exxviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart Three\u003c\/td\u003e\n\u003ctd\u003exxxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART ONE\u003cbr\u003eTHE TATHAGATAGARBHA IN THE SRI-MALA\u003cbr\u003eSUTRA AND THE RATNAGOTRAVIBHAGA\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eAnalysis of The Sri-Mala Sutra\u003c\/td\u003e\n\u003ctd\u003e3-41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTathagatagarbha as Ontic Subjectivity\u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTathagatagarbha and Soteriology\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Status of the Buddha\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTathagatagarbha and Epistemology\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Nescience Entrenchment\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA The Buddha Natures\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Four Noble Truths\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTathagatagarbha as Both Sunya and Asunya\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTathagatagarbha as Self-explicitating Knowledge\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEvaluation\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eTHE RATNAGOTRAVIBHAGA\u003c\/td\u003e\n\u003ctd\u003e43-67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Jewels of the\u003cspan\u003e Dharma \u003c\/span\u003eand the Samgha\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSamala and Nirmala Tathata\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThreefold Meaning of the Tathagatagarbha\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Meanings of Gotra\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eCHARACTERISTICS OF THE EMBRYO REALITY: ITS SELF-NATURE\u003c\/td\u003e\n\u003ctd\u003e69-100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Cause of the Embryo’s Purification\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Four Supreme Virtues: Antidotal Methodology\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAtma-Paramita: Supreme Unity\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNitya-Paramita: Supreme Eternity\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSupreme Bliss and Supreme Purity\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe result of the Embryo’s Self-purification\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Union with the Purifying Factors\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eFURTHER CHARACTERISTICS OF THE EMBRYO\u003c\/td\u003e\n\u003ctd\u003e101-123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Function of the Embryo Towards Self-purification\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Embryo’s Manifestation\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCittaprakrti: the Innate Mind\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBuddhahood and Nirvana\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eNINE ILLUSTRATIONS OF THE GARBHA\u003c\/td\u003e\n\u003ctd\u003e125-134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThreefold Nature of the Tathagatagarbha\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eTHE TATHAGATAGARBHA AND SUNYATA\u003c\/td\u003e\n\u003ctd\u003e135-159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTathagatagarbha as Sunya and asunya,\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ratnagotra and the Prajnaparamita Tradition\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eTHE PROPERTIES OF THE BUDDHA\u003c\/td\u003e\n\u003ctd\u003e161-176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNirmala Tathata\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEvaluation\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART TWO\u003cbr\u003eTHE ALAYAVIJNANA IN THE LANKAVATARA\u003cbr\u003eSUTRA AND THE CH’ENG WEI-SHIH LUN\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003eTHE LANKAVATARA SUTRA\u003c\/td\u003e\n\u003ctd\u003e179-194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Union of the Tathagatagarbha and the Alayavijnana\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Confusion of Epistemology and Ontology in the Lankavatara\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eTHE CH’ENG WEI-SHIH LUN\u003c\/td\u003e\n\u003ctd\u003e195-211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Metaphysics of Mere-Consciousness\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Alayavijnana and the Bijas\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003eTHE ALAYAVIJNANA AND IGNORANCE\u003c\/td\u003e\n\u003ctd\u003e213-226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAtmagraha and Dharmagraha\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Manas and Manovijnana\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ultimate Origin of Ignorance\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eTHE HOLY PATH OF ATTAINMENT\u003c\/td\u003e\n\u003ctd\u003e227-244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Stage of Moral Provisioning\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Stage of Intensified Effort\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Stage of Unimpeded Penetrating Understanding\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Stage of Exercising Cultivation\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Stage of Ultimate Realization\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART THREE\u003cbr\u003eTHE TATHAGATAGARBHA-ALAYAVIJNANA:\u003cbr\u003eSUMMARY AND COMPARISON\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eCONCLUSION\u003c\/td\u003e\n\u003ctd\u003e247-292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Tathagatagarbha in the Sri-Mala Sutra\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Tathagatagarbha in the Ratnagotravibhaga\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Lankavatara Sutra\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ch’eng Wei-Shih Lun\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ultimate Status of Ignorance in the Theory of the Tathagatagarbha-Alayavijnana\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Tathagatagarbha-Alayavijnana and the Hegelian Absolute Spirit\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAPPENDIX 1: Numerical Listings from the Sri-Mala Sutra and the Ratnagotravibhaga\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAPPENDIX 2: Numerical Listings from the Ch’eng Wei-Shih Lun\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSELECTED BIBLIOGRAPHY\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Brian Edward Brown","offers":[{"title":"Default Title","offer_id":41582975680650,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idc115.jpg?v=1685947370"},{"product_id":"buddhas-not-smiling-uncovering-corruption-at-the-heart-of-tibetan-buddhism-today","title":"Buddha's Not Smiling","description":"\u003cdiv style=\"text-align: left;\"\u003eInterest in Buddhism has exploded in the last couple of decades, and millions of people around the world view Tibetan Buddhism as the religion's most pure and authentic form. Yet, a political conflict among Tibetan lamas themselves is now poised to tear the Tibetan Buddhist world apart and threaten the integrity of its thousand-year-old teachings.\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eOn August 2, 1993, Rumtek monastery was attacked. Its monks were expelled and the cloister was turned over to supporters of a boy-lamas appointed by the Chinese government. But Rumtek was not in China, and its attackers were not Communist troops. Rumtek was in India, the refuge for most exiled Tibetans. And it was Tibetan lamas and monks themselves who led the siege. Yet, evidence shows that Chinese agents directly supported Tibetan lamas and monks who attacked the Rumtek monastery.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile a complete picture of this controversy has been blurred by the media's focus on international Buddhist celebrities, Buddha's Not Smiling challenges readers to judge for themselves the health of Tibetan Buddhism today.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is about corruption in Tibetan Buddhism, but not about sex scandals. We have already seen discussions about Buddhist teachers, particularly well-known Zen masters and Tibetan lamas, having romantic affairs with their students, especially those from Western countries. This is nothing new, and it afflicts Buddhism as it does all other major religions. Here, I do not touch on this topic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInstead, I explore a type of corruption that I believe is much more insidious, and whose exposure can be of much greater benefit to people seeking to find meaning in their lives through a spiritual path, or just trying to understand the massive phenomenon that Tibetan Buddhism has become in the past thirty years. This book is a history of a dispute among the highest lamas with roots centuries in the past and a present of deep shame. It is a dispute over the identity of a lama called the Karmapa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have been a student of Buddhism for a decade. I was inspired by this ancient path’s time-tested methods to escape suffering, and by the example of compassionate living offered by Tibetan lamas. A few years ago, when I first heard how spiritual leaders who stand for love, peace, and nonviolence had behaved in this dispute I was shocked and disillusioned. Were Tibetan lamas just hypocrites and charlatans? If this was so, I would have been ready to give up Buddhism altogether. The only way I could remain was to discover the facts for myself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo that’s what I set out to do. In the process, I discovered a dark side to some Tibetan lamas. But I also developed a confidence in the basic teachings of a spiritual tradition that was more mature, based on my own investigation, rather than merely on hopeful faith. I believe that this journey did me much good, and helped me grow intellectually and spiritually. I hope the reader will take much the same journey in these pages, and discover some of the same benefits along the way.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor the past three years, I have been a student of one of the main lamas involved in the controversy, Shamar Rinpoche. Thus I cannot claim to be a disinterested outsider. Shamar even suggested that I write this book. Four books have already come out in the last few years sympathetic to the views of his opponents. These books raised many questions for me about the purity of Tibetan Buddhism, and I am sure they raised the same questions for many others. So it seemed only fair to investigate Shamar’s claims and give him a chance to tell his story. The following pages try to disentangle the many knots in the web of claims, counter-claims, and outright deceptions that have come to enshroud the topic of the Karmapa today.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTwo young men are at the centre of our story, and both of them claim to be the Karmapa. The four most recent books on the subject all refer to one of the young men as “the Karmapa” while calling the other by his enthronement name, the equivalent of a personal name. Here, I begin from the premise of an authentic controversy, so I do not presume to know which candidate is the genuine reincarnate. Accordingly, I do not call either candidate “the Karmapa.” Instead, I refer to each young lama by his enthronement name. I hope this will make for a fairer presentation that is also clearer for the reader.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI would like to invite you, the reader, to make your own judgment on the specific issue of this book the story of the Karmapa. Considering the evidence, whom do you believe and whom do you trust? After that, it may be fruitful to consider how this connects to your attitude toward Tibetan Buddhism and spiritual teachers in general. Finally, if you follow a spiritual tradition, or if you know someone who does, then I encourage you to meditate on what it means to follow a spiritual teacher with maturity, as an intelligent person in the modern world. Is it possible to balance faith and logical thinking? Does rationality conflict with faith, or can rationality enrich faith? When should we just believe, and when should we ask questions?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf you can prove any of my claims wrong please contact me directly, and I will correct them in future editions.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eNear the beginning of Martin Scorsese’s 1997 film Kundun, a search party from Lhasa arrives at a small village in the dusty northeastern borderlands between Tibet and China. The time is the late 1930s. the visitors are looking for a boy who they think might be the reincarnation of the thirteenth Dalai Lama Thubten Gyatso (1876-1933), who died a few years earlier.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBefore his death, the Tibetan leader had left a letter, written in an obscure poetic style, indicating the family and place of his rebirth. Following their late lama’s instructions, and consulting intelligence reports, the Dalai Lama’s administration in Lhasa had put together a list of likely boys-candidates for the Dalai Lama’s reincarnation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow, the Lhasa lamas have come to a remote province to investigate one of these boys, the son of a peasant family. Disguised as traders, they have not divulged the purpose of their mission to the small boy or to his parents. The lamas have brought personal items of the deceased Dalai Lama to test the boy. Inside the family’s rustic house, they spread these items out on a table and mix them together with newer, fancier versions of each object.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe parents bring in their boy and the disguised lamas invite him to choose “his” belongings-those which belonged to the thirteenth Dalai Lama. Unprompted, the boy correctly chooses the Dalai Lama’s rosary, ritual drum, and walking stick, leaving the more attractive, newer ones on the table. The boy has passed the test: he is the genuine reincarnation of the thirteenth Dalai Lama. Convinced, the lamas prostrate to the boy, and address him as “Kundun,” a title of respect for the Tibetan leader.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhists everywhere believe that humans and all other beings die and then are reborn again and again in endless reincarnations until they reach the state of enlightenment. Enlightenment, or nirvana, is the end of all suffering and the goal of Buddhism. Buddhists believe that enlightenment is reached by developing perfect wisdom and compassion through following the Noble Eightfold Path of correct view, goal, speech, action, livelihood, effort, mindfulness, and meditation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSiddhartha Gautama, a prince of the Shakya clan that ruled one of the small kingdoms in the Himalayan foothills of northern India in the sixth century B.C., set the example when he renounced palace life and took to the road as a wandering ascetic. After years of fruitless practices, one day the young man sat down on a pile of grass under a large leafy tree by the Naranjana River. He determined not to rise from his seat until he surmounted all craving, thus liberating himself from the need to be reborn again in the physical world. He meditated through the night, resisted all the blandishments and threats of Mara, the lord of death, and as the sun rose, the young man reached enlightenment, thus becoming the Buddha or Enlightened One.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKnown as\u003cspan\u003e Shakyamuni \u003c\/span\u003eor the Sage of the Shakyas, the Buddha spent the next forty years travelling around northern India, giving sermons on the way out of suffering, and gaining disciples. He formed a community of monks, and later, an order of nuns, creating the Buddhist sangha of ordained practitioners. As needed, the Buddha came up with rules to ensure the harmony of the sangha, and his disciples codified teaching on the impermanence of all beings and things, including the Buddha himself. After his death, the Buddha’s disciples carried on the work on the monastic sangha and passed along the Buddha’s teachings as the sutras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter a couple of centuries, Buddhism began to divide into three main approaches or paths. Buddhism is defined by its religious practice as well as by the geographical areas it came to occupy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Theravada, or “Teaching of the Elders,” developed out of one of the early Buddhist schools of India, and taught the value of ascetic monastic practice in order to become an arhat, a “worthy one” who has freed him or herself from all worldly craving and from the endless cycle of birth and death known as samsara. Theravada Buddhism can be traced to the third century B.C. and is found today in the nations of South and Southeast Asia, including Sri Lanka, Thailand, and Burma.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome early Buddhists criticized a focus on one’s own salvation, not explicitly thinking of others, as inherently selfish and dubbed it the Hinayana or “Narrow Path.” As an alternative, in the first century B.C., teachers began to present the Mahayana or “Great Path,” in which altruism became the path to enlightenment. Mahayana practitioners sought to become bodhisattvas, beings whose every thought, word, and deed was dedicated to saving all beings from suffering. Today, the Mahayana is found in East Asian countries including China, Japan, Korea, and Vietnam.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe path of the bodhisattva was said to be a sure path to enlightenment but was also said to take millions of lifetimes to achieve. Northwestern India came upon a more powerful approach, one they said could bring enlightenment in one lifetime, the Vajrayana, or “Diamond Path.” Vajrayana or Tantric practitioners sought to save themselves and all beings by realizing the enlightened qualities in their own cravings and illusions. Indian missionaries brought this supercharged version of the Mahayana over the Himalayas to Tibet beginning in the eighth century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile all Buddhists believe in rebirth, only in the Himalayas did people come to believe that their highest spiritual teachers consciously chose to return to teach their students, lifetime after lifetime.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Vajrayana belief, after death, these teachers were reborn as reincarnate lamas, or tulkus, whose boundless compassion led them to postpone the bliss of enlightenment until all living beings would be liberated as well. The tulku is the Himalayan embodiment of the Mahayana ideal of the bodhisattva, but the tulku system is found in no other branch of Buddhism and in no other major religion. It is unique to Vajrayana Buddhism, and since its origin in the thirteenth century, the tulku ideal has been an important source of power, purity, and authenticity in the Diamond Path.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne practical advantage of the tulku system at its inception was to take politics out of deciding who would lead a monastery after its last leader’s death. Previously, in Tibet, powerful aristocratic patrons would use their influence to get one of their sons appointed to lead a monastery. This effectively put the cloisters under the control of local landowners and warlords and made the religious centres subject to the rivalry of competing families. These families involved lamas in their political conflicts and disrupted the monasteries’ spiritual work. The Tulku system promised to solve this problem. Over eight centuries that followed, reincarnate lamas became the bedrock of Tibetan religion and the foundation of the largest monastic system on earth.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe First Tulku of Tibet\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday, in Tibetan Buddhism, there are hundreds of lamas reputed to be tulkus. The Dalai Lama-the current incarnation of Tenzin Gyatso is the fourteenth of his life and is the most famous tulku of Tibet. But he and his thirteen predecessors were not the first lamas said to take rebirth intentionally to continue their work as bodhisattvas. The first tulku of Tibet was a lama known as the Karmapa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the twelfth century, the first Karmapa Dusum Khyenpa predicted that he would return to teach his students and manage his monastery in his next lifetime. And sure enough, when Dusum Khyenpa died, his students located a boy who showed signs that he was the reincarnation of the Karmapa. The boy was named\u003cspan\u003e Karma \u003c\/span\u003ePakshi and when he was old enough, he inherited control over the Karmapa’s cloister and his activities. From then on, the Karmapa’s monastery was relatively free of control by local noble families. Being able to choose their own leader, the Karmapa’s lamas became masters of their own destiny.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eImpressed by the success of this system, other monasteries copied it as a means to choose their own top lamas. Thus, over a period of a couple of centuries, power shifted in Tibet from land-owning families to the lamas who managed the most powerful monasteries. The most revered tulkus attracted donations and students, developing monastic empires and political power of their own. As tulkus became major political leaders in their regions, lama-rule in Tibet reached its apex. In the late fourteenth century, nearly three centuries after the first Karmapa, the Dalai Lamas would appear. Two centuries after that, in 1642, the fifth Dalai Lama would take over the throne of central Tibet from a dynasty of secular kings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOutsiders might think that tulkus were always chosen according to set procedures laid down to ensure the accuracy of the result that the child located would be the genuine reincarnation of the dead master as in the scene from the movie Kundun. But in Tibetan history, tulku searches were not always conducted in such a pure way. Because reincarnating lamas inherited great wealth and power from their predecessors they became the centre of many political disputes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTulkus were often recognized based on non-religious factors. Sometimes monastic officials wanted a child from a powerful local noble family to give their cloister more political clout. Other times, they wanted a child from a lower-class family that would have little leverage to influence the child’s upbringing. In yet other situations, the desires of the monastic officials took second place to external politics. A local warlord, the Chinese emperor, or even the Dalai Lama’s government in Lhasa might try to impose its choice of tulku on a monastery for political reasons.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOnly the strongest monastic administrations had the ability to resist such external pressures, and the Karmapa’s monastery was one of these. Sixteen Karmapas were recognized by the Karmapa’s own monastery without participation from outsiders. Only in one instance, when the sixteenth Karmapa was recognized in the 1920s, did the Tibetan government of the thirteenth Dalai Lama try to intervene in choosing a Karmapa. In that case, as well as will see later, the government ultimately had to back down.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen the highest lamas fled Tibet along with nearly a hundred thousand refugees from Chinese rule in 1959, the lamas reestablished their monasteries in exile. The sixteenth Karmapa built the monastery of Rumtek in the tiny Himalayan kingdom of Sikkim, which became a state of India in 1975.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter the sixteenth Karmapa died in 1981, the lamas who ran Rumtek clashed with other lamas from the Karmapa’s Karma Kagyu school of Buddhism over finding his reincarnation, the seventeenth Karmapa. In 1992, two high-ranking lamas enthroned a boy of their choosing in Tibet against the wishes of the previous Karmapa’s administration at Rumtek. To his credit, this boy had powerful friends and enjoyed the support of the Dalai Lama and, surprisingly, the Chinese government as well. But this was not enough to convince the administration of Rumtek to accept him. So, with the help of local state police and paramilitary forces, the two renegade lamas and their followers took over the monastery in 1993, replaced the administration with their own people, and then proclaimed their boy the new Karmapa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn response, the lama who had been in control of Rumtek but was ousted in 1993 installed his own boy in India the following year. Thus there came to be two Karmapa candidates, two boys taking their places in a struggle to control the largest school of Tibetan Buddhism that has continued to the present day.\u003cb\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eCast of Characters\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMap\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eBayonets To Rumtek\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Place of Power\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eAn Ancient Rivalry\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Karmapas\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eA Lull in Hostilities\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eExile, Death, And Dissent\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Traditionalist\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Modernizer\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eA Pretender to the Throne\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eAbortive Skirmishes\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Yarney Putsch\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eUnder Occupation\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eLamas On Trial\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Secret Boy\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Return of the King\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix A: Buddhism And The Karmapas\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix B: Analysis of Original Documents\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Erik D. Curren","offers":[{"title":"Paperback","offer_id":41583024734346,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41583024767114,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHASNOTSMILING.jpg?v=1660385700"},{"product_id":"buddhism-and-ecology","title":"Buddhism and Ecology","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eBuddhism exists in many different forms in many different countries. In this book, Buddhists from Japan, Thailand, Sri Lanka, Vietnam, Tibet and the West offer their approaches to ecology and tell of practical activities as well as Buddhist teachings and philosophy. Stories, pictures and poems add to the picture of Buddhism and ecology and the book concludes with a message from the Dalai Lama. The book provides new ideas and ways of thinking for Buddhists and non-Buddhists alike; a resource for group discussions and study in colleges and schools.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMartine Batchelor, a former Buddhist nun, studied Zen Buddhism under the guidance of Kusan Sunim and is the author of Let Go, Women in Korean Zen, Principles of Zen, Meditation for Life and The Path of Compassion: The Bodhisattva Precepts, a translation of the Chinese Brahma's Net Sutra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKERRY BROWN is a New Zealander and former journalist. She now lives in Britain and works as a religious consultant for the World Wide Fund for Nature. She is an executive director of the International Sacred Literature Trust and has edited various books on world faiths. She is co-author of the educational scheme Life Notes: World Music and the Environment.\u003c\/p\u003e","brand":"Martine Batchelor, Kerry Brown","offers":[{"title":"Paperback","offer_id":41583061368970,"sku":"","price":375.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41583061434506,"sku":"","price":550.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHISMANDECOLOGY.jpg?v=1660385814"},{"product_id":"buddhism-in-comparative-light","title":"Buddhism in Comparative Light","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis volume is a comparative study of Buddhism and Christianity which, despite their differences, have striking similarities. Chapters are devoted to probing religious consciousness far below the surface of dogma and traditions. Light is thrown on what Buddhism and Christianity and other religious and philosophical systems have meant to seekers of the truth of humanity. The treatment is selective and is concerned with the comparable features of major traditions shared by all great traditions of the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume is written from the standpoint of a modern historian and thinker. It stands as a model for bringing out the common universalistic elements in various traditions as well as their special and distinctive features.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eHajime Nakamura (b.1912) is an academic and scholar of international repute. He obtained his D. Litt from the University of Tokyo and occupied the Professional chair of Indian and Buddhist philosophy at the same university for thirty years. He has been the recipient of academic honours from several countries including India. He was a visiting Professor at Stand ford, Harvard, Hawaii and East West Centre In Honolulu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Nakamura is the Founder and Director of the Eastern Institute, Inc. Tokyo; President of the Japan-India Cultural Association; Member of the Japan Academy; Honorary Fellow of the Royal Asiatic Society of Great Britain and Ireland.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA versatile genius and a prolific writer his works include History of Vedanta (4 vols.) Early Buddhism (5 vols.), Japan and Indian Asia and History of the Development of Japanese Thoughts (2 vols.). He was awarded the Imperial Prize by the Japanese Academy for his history of early Vedanta Philosophy and order of merit by the Emperor.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Hajime Nakamura, respected throughout the world for his scholarly contributions to Indian and Buddhistic studies, has become known to an even wider circle of readers through his challenging book, Ways of thinking of Eastern Peoples. In this book, he pointed out the fact that, east of Suez as well as west of Suez, people in different countries have very much their own traditions and think and behave accordingly, a fact which is often ignored or obscured when contrasts are drawn, in broad general terms, between East and West. As part of his evidence, he referred to the history of Buddhism. For indeed we have here, as he observes, a \"world religion whose basic principles are universal\", transcending social and national distinctions, a religion accepted and welcomed by one people after another beyond its own Indian homeland. We have also faith that as it passed from one Asian country to another, was in each case modified\" according to the features peculiar to the ways of each recipient nation\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, Professor Nakamura looks, as he puts it, at the other side of the coin. Here he is not so much concerned with the fact that Buddhism was thus modified as with the fact that it was widely accepted. How can we account for this response? Some may look no further than the evident zeal and devotion of the Buddhist missionaries. But Professor Nakamura probes more deeply. Asking what the Buddhist faith has meant to those who have sought to live by it, he suggests that it may be seen as a faith addressed to those fundamental problems which pertain to human existence, and, as such, presents answers to questions which all human beings may ask, regardless of race, nation or clime, concerning man’s condition, environment and destiny. But how can we discern these basic problems, or, in other words, determine what might be described as constituting the religious interest or what it is in man which may prompt him to \"turn to religion?\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne plausible way of seeking an answer to such questions is to turn to some other world religion, with a comparable claim to teachings of universal significance and a comparable history of widespread acceptance, considering to what extent it may be seen to present the human situation in much the same way as in the case of Buddhism. This is what Professor Nakamura does in these chapters. He turns to Christianity. He is not blind to the fact that in many respects Christianity and Buddhism are obviously different. Nevertheless, he can, and does, claim that they have comparable histories, for, in Christianity, too, there is a history of missionary zeal followed by the expansion of the Christian faith beyond its homeland, a history of wide acceptance along with modifications as it is welcomed and received by different peoples in the West. This is his starting point. It leads him to examine other aspects of thought and life, doctrine and practice, in the two traditions which invite comparison insofar as they may be seen to be addressed to the same human problems. The answers given, he says in effect, may be different, but the questions dealt with are the same and there are also comparable responses.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWestern readers—and he has such readers, especially in view-will scarcely complain that Professor Nakamura has considerably more to say about Buddhism than about Christianity. He says modestly that he can expect them to be more familiar with their own tradition than he can claim to be himself. Nevertheless, a good many readers may find his comments on Christian faith and practice written from a Buddhist standpoint, of particular interest. They are also written, it should be noted, from the standpoint of a historian of religions, and, as such, innocent of any attempt to evaluate and praise one faith at the expense of the other. At the same time, it may be held that the fact that Professor Nakamura is not only a distinguished Buddhistic scholar, but himself a devout Buddhist, enables a deeper understanding of the Christian faith than would otherwise be the case. His treatment of the subject is avowedly selective, with principal regard for those aspects of faith and practice, Buddhist and Christian which may be held to constitute their universal appeal. This same aim also means however that in each case he looks down long corridors of history two thousand five hundred years in one case and two thousand years in the other. In regard to Buddhism, this long view means a discussion of developments and tensions which is often illuminating. A good many Western readers today may be especially interested in his presentation of the Pure Land teaching of other help or what is sometimes is sometimes described as the Buddhist religion of grace as also in what he says in this respect regarding the tensions within Zen Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOthers may turn with particular interest to his last chapter in which he maintains that the East was not so unprepared for this modern age as it is sometimes supposed all that is modern in the East today is not just Western or entirely due to the impact of Western civilization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll told we have here a book which should be welcomed not only by those who had the privilege of meeting and hearing Prof. Nakamura when he was visiting Prof. at our Harvard Center for the Study of World Religions but by many readers elsewhere who did not have this privilege.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMy aim in this book has been to view Buddhist history from a wider perspective and consider, in the light of comparative studies, some of the questions presented by this history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy first word of thanks must be to my friends at the Center for the Study of World Religions, Harvard Divinity School. As a Visiting Professor at the Center from September 1963 to January 1964, I had an opportunity to complete a comprehensive survey of parallel religious developments, East and West, he present work is largely the outcome of that study there.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am especially grateful to Professor Robert H. L. Slater, director of the Center at the time of my visit. He kindly edited my manuscript and reorganized it. I am also indebted to Dean Samuel H. Miller of the Harvard Divinity School, who, to my deep regret, passed away before the publication of this book, Professor Daniel H. H. Ingalls, Department of\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Indian Studies, Professor Craig, Professor Krister Stendhal, Divinity School, Professor Robert Bellah, Department of Sociology, and other Harvard professors who kindly gave me much help and advice. I must also express my thanks to the present director of the Center, Professor Wilfred Cantwell Smith, for his interest in this publication, and to Professor Jeifrey Mason, who was then a graduate student in my seminar at the Center, and who helped me to express myself in English.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is my hope that this work, although small in size, will stimulate discussion and further investigation, of the issues presented.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eA Universal Religion\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. The Expansion of Buddhism\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. The Ministry motif\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Comparable Histories: Buddhist and Christian\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Buddhist way and the Christian way\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. Way of Faith\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Faith and Reason\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. The Limitations of Reason\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDiagnosis of the Human Condition\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. All is Suffering All is Transient\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Transmigration\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Buddhist An Atta Doctrine\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBuddhist and Christian Therapy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. The Goal\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. The Path to the Goal\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. The Mean\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Monastic Order\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. Striving in the path\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Monastic Discipline\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Buddhism and Society\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eZen Buddhism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. Two Types of Religion\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Buddhist Mysticism\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Zen Meditation\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4. Changes in the Monastic way of life\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePure land Buddhism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. The Compassion Motif\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Human Corruption\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Other Help\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4. Conclusion\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Dawn of Modern Thought in the East\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. East and Western Civilization\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Freethinkers in the East\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Ego Consciousness\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4. This worldliness\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5. Conclusion\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e","brand":"Hajime Nakamura","offers":[{"title":"Default Title","offer_id":41584013377674,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHISMINCOPARATIVELIGHT.jpg?v=1660385934"},{"product_id":"buddhism-in-translations","title":"Buddhism in Translations","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere is a work that aims at presenting 'different ideas and conceptions which are 'found in Pali writings'. In the words of Henry Clarke Warren, the author of the volume: 'Translation has been the means employed as being the most effectual... The selections of the first chapter are on the Buddha; next, follow those which deal chiefly with the Doctrine; while others concerning the Order and secular life constitute the closing chapter of the book.' The uniqueness of the volume lies in the selective presentation of the materials and their organization. Introductory notes preceding the discussion of each chapter, amply annotated, add to their originality. Appendixes and the Index form special features. This volume will be welcomed by students as well as researchers of Buddhism.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eGeneral Introduction\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe materials for this book are drawn ultimately from the Pali writings of Ceylon and Burma, - that is to say, they are to be found in palm-leaf manuscripts of those countries, written in the Singhalese or Burmese alphabet, as the case may be, but always in the same Pali language, a tongue very nearly akin to the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/Hindu\/sanskrit\/\"\u003e\u003c\/a\u003e. These Pali writings furnish the most authoritative account of The Buddha and his Doctrine that we have; and it is, therefore, to be regretted that, inasmuch as so little has been known in the Occident until recently of either Pali or Pali literature, the information of the public concerning Buddhism has been so largely drawn from books based on other, non-Pali, sources, on works written in the Singhalese, Chinese, and Tibetan languages, and in the Buddhist-Sanskrit of Nepaul. But a large number of Pali manuscripts have now been edited and printed in the publications of the Pali Text Society of London, and in scattered works both in England and in other European countries, and several volumes of translations into English have appeared so that all excuse for not deriving our knowledge of Buddhism from the most authentic sources is fast disappearing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the work on this book has been done wholly in America, my main reliance has naturally been on printed texts. Still, I have had the use of a number of Pali manuscripts. At Brown University in Providence, Rhode Island, there are many manuscripts, in the Burmese character, of works belonging to the Buddhist Scriptures. These were presented by the Rev. Dr. J. N. Cushing, Baptist missionary to Burma, and an alumnus of the University. But the manuscripts which, as being both important and unedited, have proved of most value to me, are four copies of the extensive and systematic treatise on Buddhist Doctrine composed by the famous Buddhaghosa, who flourished in the fourth century A.D. It is called the \"Way of Purity\" (in Pali, Visuddhi-Magga). These four manuscripts have come to me from England: one is from the private collection of Prof. T. W. Rhys Davids Secretary of the Royal Asiatic Society; the second belonged to the late Rev. Dr Richard Morris of Harold Wood, Essex; the third to Henry Rigg, Esq., consulting engineer to the Government of India, for railways; while for the loan of the fourth, a Burmese manuscript, my thanks are due to the India Office Library.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eBack of the Book\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eHere is a work that aims at presenting 'different ideas and conceptions; which are 'found in Pali writings'. In the words of Henry Clarke Warren, the author of the volume: 'Translation has been the means employed as being the most effectual… The selections of the first chapter are on the Buddha; next follow those which deal chiefly with the Doctrine; while others concerning the Order and secular life constitute the closing chapter of the book.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe uniqueness of the volume lies in the selective presentation of the materials and their organization. Introductory notes preceding the discussion of each chapter, amply annotated, add to their originality. Appendixes and the Index form special features.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis preprint of the volume after its first publication in 1896 and subsequently in 1900 will be welcomed by students as well as researchers of Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHenry Clarke Warren was born in Boston in 1854. He was educated at the universities of Harvard and Johns Hopkins. While a student he was attracted to the philosophy of Buddhism and studied it from original Pali sources.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHenry Clarke Warren was one of the authorities on Buddhism and Pali literature. Harvard Oriental Series was instituted on a munificent endowment from his earrings. He translated and edited Visuddhi-Magga by Buddhaghosa which was issued as Buddhaghosa's Way of Purity in the Harvard Oriental Series (Vol. 41, 1950). He died in 1899.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eAbbreviations\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eCHAPTER I.\u003cbr\u003eTHE BUDDHA.\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroductory Discourse\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Story of Sumedha\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eA List of Former Buddhas\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of a Future Buddha\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Birth of The Buddha\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Young Gotamid Prince\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Great Retirement\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Great Struggle\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Attainment of Buddhaship\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eFirst Events after the Attainment of Buddhaship\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Conversion of Sariputta and Moggallana\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Buddha's Daily Habits\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Death of The Buddha\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eCHAPTER II.\u003cbr\u003eSENTIENT EXISTENCE\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroductory Discourse\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eQuestions which tend not to Edification\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eKing Milinda and Nagasena come to an Understanding\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThere is no Ego\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eAll Signs of an Ego are Absent\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eNo continuous Personal Identity\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Mindless permanent than the Body\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eWhat is Unity or One?\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eAnalysis of the Human Being\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Composition of the Body\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eOn getting Angry\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Cessation of the Human Being\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eInanimate Nature\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Middle Doctrine\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eIgnorance\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eKarma\u003cbr\u003e\n\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eConsciousness\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eName and Form\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Six Organs of Sense\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eContact\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSensation\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eDesire\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eAttachment\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eExistence\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eBirth etc.\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eDiscussion of Dependent Origination\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eCHAPTER III.\u003cbr\u003eKARMA AND REBIRTH.\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroductory Discourse\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eBe a Friend to Yourself\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eThe Cause of Inequality in the World\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eFruitful and barren Karma\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Death of Moggallana\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eGood and bad Karma\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eHow to Obtain Wealth, Beauty, and Social Position\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eThe Round of Existence\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eCause of Rebirth\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eIs this to be my Last Existence?\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eRebirth is not Transmigration\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eReflections on Existence\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eDifferent kinds of Death\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eHow Existence in Hell Is Possible\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eDeath's Messengers\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\"The Three Warnings\"\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eThe Ass in the Lion's Skin\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eThe devoted Wife\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eFriendship\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eVirtue is its own Reward\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Hare-mark in the Moon\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eCHAPTER IV.\u003cbr\u003eMEDITATION AND NIRVANA\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroductory Discourse\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThe Way of Purity\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eConcentration\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe Thirty-one Grades of Being\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Forty Subjects of Meditation\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Earth-kasina\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eBeauty is but Skin-deep\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eThe Conversion of Animals\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eLove for Animals\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eThe Six High Powers\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eSpiritual Law in the Natural World\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eGoing Further and Faring Worse\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eSariputta and the Two Demons\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eWorld-cycles\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eWisdom\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eThe Summum Bonum\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eMara as Plowman\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eThe Fire-sermon\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eThe four Intent Contemplations\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eThe Attainment of the Paths\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eNirvana to be attained at Death\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eThe Attainment of Nirvana by Godhika\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eThe Trance of Cessation\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eThe Attainment of Nirvana\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eCHAPTER V.\u003cbr\u003eTHE ORDER\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroductory Discourse\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eConduct\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eThe Admission and Ordination Ceremonies\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eThe Serpent who wanted to be a Priest\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eThe Buddhist Confession of Priests\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eThe Order receives leave to dwell in Houses\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eResidence during the Rainy Season\u003c\/td\u003e\n\u003ctd\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eThe Mendicant Ideal\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eThe Value of Training in Religion\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eThe colorless Life\u003c\/td\u003e\n\u003ctd\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eCan the Saint suffer?\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eThe Body is an open sore\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eHeaven, not the Highest Good\u003c\/td\u003e\n\u003ctd\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eThe Saints Superior to the Gods\u003c\/td\u003e\n\u003ctd\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eThe Anger-eating Demon\u003c\/td\u003e\n\u003ctd\u003e426\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eContentment is Riches\u003c\/td\u003e\n\u003ctd\u003e428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003ctd\u003eThe Story of a Priest\u003c\/td\u003e\n\u003ctd\u003e430\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003ctd\u003eThe young Stone-Throwor\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003ctd\u003e\"And hate not his father and mother\"\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003ctd\u003eNo Buddhist should commit Suicide\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003ctd\u003eThe Admission of Women to the Order\u003c\/td\u003e\n\u003ctd\u003e441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003ctd\u003eA Family of Magicians\u003c\/td\u003e\n\u003ctd\u003e448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003ctd\u003eThe Story of Visakha\u003c\/td\u003e\n\u003ctd\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003ctd\u003eThe Buddhist Apocalypse\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003eAPPENDIX\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003ctd\u003eThe Five Groups\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Henry Clarke Warren","offers":[{"title":"Default Title","offer_id":41584055943306,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHISMINTRANSLATIONS.jpg?v=1660385982"},{"product_id":"buddhism-transformed-religious-change-in-sri-lanka","title":"Buddhism Transformed","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this study, a social and cultural anthropologist and a specialist in the study of religion pool their talents to examine recent changes in popular religion in Sri Lanka. As the Sinhalas themselves perceive it, Buddhism proper has always shared the religious arena with a spirit religion. While Buddhism concerns salvation, the spirit of religion focuses on worldly welfare. Buddhism Transformed describes and analyzes the changes that have profoundly altered the character of the Sinhala religion in both areas. This is the first book to record systematically the cultural impact of the deterioration in how the \"other half\" lives in Sri Lanka. After Sri Lankan independence in 1948, health care advanced and literacy became universal, but the economy was unable to meet the rising expectations of the exploding population. People became poorer and more mobile, and the village community began to disappear. As new stresses in Sri Lankan society create new psychological needs, changes have occurred in what the authors call Protestant Buddhism (Buddhism formed under Protestant influence after the British conquest). In the spirit cults, morally less scrupulous gods have become prominent, and more people seek and value altered states of consciousness. Finally, the authors suggest that developments that seem startling in Sri Lanka are not unprecedented in the religious history of India.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eRichard Gombrich is a Boden Professor of\u003cspan\u003e Sanskrit \u003c\/span\u003eat Oxford University and a Fellow of Balliol College. Gananath Obeyesekere is a Professor of Anthropology at Princeton University.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"This is a highly readable and immensely important book. There is a wealth of new data here, mainly oral accounts of changing religious perceptions and practices from people in Sri Lanka that are fascinating and significant. In developing their interpretations of this material, the authors offer clear, intriguing accounts that do not oversimplify the often quite complex patterns that emerge. They manage, in the process, to produce one of the most interesting marriages of analyses of religion and society (and at times, history and politics) to emerge in South Asian Studies (and, I suspect, beyond) for many years.\"\u003c\/p\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003ethe two authors of this book have for many years been interested in the history ad anthropology of Buddhism, especially in the Theravada Buddhism practised in Sri Lanka. Collaboration between an anthropologist sympathetic to history and Indology and an Indologist sympathetic to anthropology is hardly strange nowadays. But we must add that we have long been friends and that we undertook this book as a result of our friendship. Though socialized in different ways, we not only have intellectual interests in common but also share a deep respect for the Buddhist doctrinal tradition and sympathy for its various embodiments in Sri Lankan history and village society. There is no senior or Junior authorship to this volume and we take joint responsibility for the whole of it. Like good social and cultural anthropologists, we have both done our stint of fieldwork in villages. But unlike many of our tribe, we rapidly became dissatisfied with those horizons. In modern times political and economic power has more and more become centralized in Colombo-not a big city by contemporary Asian standards, but the home of social classes, the bourgeoisie and the proletariat, who are quite alien to the traditional agrarian society in which most Sinhalas have practised Buddhism for over two millennia. Ideas and values have been diffusing from Colombo to the towns, from the towns to the villages, till almost everyone has been in some measure affected. We became interested in the historical background of the new middle-class and working-class variants of Sinhala Buddhist religion, and while we were pursuing these interests even more startling facts kept forcing themselves on our attention. We owe a special debt of gratitude to Mr Godwin Samararatne, a true kalyana-mitra, for having directed our attention to some of them. Though we collected the bulk of the data ourselves, we are also grateful to two research assistants: Mr Lionel Gunasekara not only helped collect the data we asked for (mainly for Chapters 2 and 3) but also exercised his initiative most fruitfully; and Mr N. Shanmugalingam translated Tamil material for us since neither of us knows Tamil. We are also grateful to the Virginia and Richard Stewart Lectureship Committee for inviting one of us (Richard Gombrich) to visit Princeton in the fall of 1986. This effectively gave us the opportunity to complete this book. We must also thank Margaret Case of the Princeton University Press for her friendship and the tolerance she exhibited when our manuscript inadvertently began to break the bounds of decent size! Finally our thanks and gratitude to Mrs. Pauline Caulk for typing with the skill of a craftsman and the patience of a saint.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCircumstances have made the compilation of this book all too sporadic. Most of the fieldwork for it was done in the 1970s, along with that for Medusa's Hair. Our plan was and remains that the two books should to some degree complement each other, Medusa's Hair deals with its material from the angle of the individual, this book uses instead a broader historical and social perspective. Having agreed in 1976 to write the book together, we nearly completed a first draft in 1978 and 1979. Medusa's Hair, benefiting from single authorship, was then finished and published. Meanwhile, our paths diverged for several years: one of us was working in Princeton, the other in Oxford; we both had other commitments and were unable to coordinate leaves or visits to Sri Lanka. We managed to get back together in 1985. Since then we have added most of Chapters 4,7,11 and 12 and revised the rest. We have not entirely refrained from adding points right up to the time when the book went to press; on the other hand, some sections preserve an ethnographic present that dates back ten years and more. Had we kept revising, the book would never have appeared. We have tried to ensure that nothing is lost by the temporal inconsistency. At the same time, we are acutely aware that as we write the most important fact about Sri Lanka is the ethnic conflict that he escalated into a civil war since 1983. This year (1987) a \"peace accord\" was signed between India and Sir Lanka in the hope of terminating the civil war. This book almost totally ignores these events: we do not mention the civil war in our account of socioeconomic concerns and only touch on it (in Chapters 11 and 12) in our account of religion. The ethnic riots of 1983 and the angry Sinhala reaction after the peace accord produced, among other things, a new brand of political monks. In 1983 monks actively incited laity to acts of violence; in 1987 they actually burned buses and government property. The Sinhala lay opinion that they were mostly youthful revolutionaries disguised as monks is poor consolation since monks belonging to the established fraternities were also involved. Violence has taken root in the heart of the Buddhist establishment. But we believe that even if the experience of terrorism and war has made the Sinhala religion take a new turn, that itself will not be intelligible without awareness of the earlier developments that we document and analyze here. And if this book appears, somewhat unfashionably, to be full of detailed (and colourful) facts, we would reply, \"Theories date rapidly, but documents, like diamonds, are forever.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere is a brief chart to guide the reader over the sea of our ethnography. In Part One we summarize the main features of Sinhala Buddhism as traditionally practised and show how they relate to the doctrine of the scriptures. This background is intended to equip the reader for our discussion of the changes in the two parts of the religion of Sinhala Buddhists- the spirit religion, which deals with this life, and Buddhism in the strict sense, which is concerned mainly with salvation. We also adumbrate the general direction of these changes. Part Two is devoted to the spirit religion, especially in and around Colombo. We focus on the loss of community and the development of surrogate kin groups which we label \"cult groups\"; on the conversion of demonic beings of village religion into divine beings for city dwellers; and on the legitimation of changes in the spirit religion at Kataragama, the great pilgrimage centre at the southeast corner of the island to which most of our subjects repair at least once a year. No discussion of the Sinhala spirit religion can omit Kataragama, for it is here that Hindu theistic devotion is reworked and appropriated by Sinhalas, not only into their spirit religion but also indirectly into the more austere tradition of Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart Three deals with the recent evolution of that Buddhism. We begin with the religious reform movement of the last nineteenth century, which we label \"Protestant Buddhism.\" We illustrate this new strain of Buddhism through the ideas of its first great Sinhala protagonist, Anagarika Dharmapala, who may be said to be for modern Sinhala Buddhism what Kataragama is for the spirit religion. Protestant Buddhism formulated a new set of values for the new bourgeoisie. It began to undermine the hierarchies on which Sinhala Buddhism clergy and laity (Anagarika was in fact a role halfway between, introduced to Buddhism by Dharmapala) and the corresponding distinction between things pertaining to salvation and things of this world. We illustrate the results of this new value orientation in Chapter 7, which presents Sarvodaya, a recent movement for socio-economic from that consciously follows Dharmapala's lead and the unself-conscious creation of a Buddhist wedding ceremony on the Christian model. The latter upsets the traditional hierarchy of values in the ritual sphere just as Sarvodaya does in the economic sphere: traditionally monks did not work, and the Buddha had nothing to do with marriage. Chapter 8 then deals with the revival of monasticism for women. This is connected to the improved education and rising, but often frustrated, expectations of Sinhala women.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe nun's movement is largely a middle-class phenomenon and a part of the Protestant Buddhist revival. But the end of Chapter 8 is the first point at which our two main currents of change begin to mingle: a few nuns are mixing up their Buddhism with the spirit religion. To delve deeper into such syncretism, we turn from institutions to individuals. First, we devote a chapter to a pillar of the Buddhist establishment, a venerable monk who not only has connections with and views on protestant Buddhism but also is obsessed with a concomitant phenomenon, astrology. His remarkable views owe nothing to Hindu theism or the spirit religion; but we can trace those influences in the still more remarkable views and activities of the three small Buddhist movements, all outside the pale of the established monastic order, which occupy Chapter 10. These movements, which we examine mainly through their leaders, also illustrate how protestant tendencies, taken to extremes, lead to the fragmentation of religious authority. Though these radical movements are small, most of their members are educated and some occupy influential positions, notable as educators.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the last part of the book, we broach the question: towards a new synthesis? Chapters 11 and 12 present cases in which the changes in the Sinhala spirit religion have also affected Buddhism. The Bodhi puja, a recently invented Buddhist ritual, is infused with a devotional spirit. Contrary to the intention of the spirit religion and on the other being used to express Sinhala political solidarity. This political strain comes out even more strongly in the new myths being developed at Kataragama to claim the shrine as exclusively Sinhala cultural property and to assert that its god is not Hindu but pure Buddhist. In our final chapter, we place the recent changes in the context of the religious history of greater India in order to peer into the future. What we think is unlikely to change is the identification of the Sinhala people as Theravada Buddhists, meaning that they will not turn to Mahayana and that the Buddha will continue to reign supreme as the only guide toward spiritual liberation. Religion is so much affected by social and political conditions, which we cannot predict, that we hesitate to go further; but we conclude by showing that even if the rise of Hinduistic devotion leads to what from the traditional Theravadin point of view look like inconsistencies and contradictions, Indian religion has been here before.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe make no claim that this book, long though it is, is in any way exhaustive. On the contrary, we feel we have uncovered only a fraction of what is going on, and we hope to stimulate others to do research and find more, not only in Sri Lanka but also in other Theravadin societies. But we are also aware that our data will probably make the book controversial in Sri Lanka. We hope that it will not merely interest Sri Lankan intellectuals, but worry them because we find some of the transformations we record troubling in their departure from the rational and humane tradition of Buddhism. For the same reason, we would like t see the book translated into Sinhala. Meanwhile, we hope that this English edition may interest not only our academic colleagues and their students, but a wider public too. The issues raised by our narratives are not only intellectual and not only local; they concern many of the problems of living in the world today.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe co-author R. Gombirch and G. Obeysekere, have written previous independent works of note on the Buddhism of Sri Lanka. Their collaboration that has resulted in this long volume goes back to Sri Lanka fieldwork in the 1970s. The opus is a precious tour of what Buddhism is, and how it is practised in present-day Sri Lanka. The author dwells on the departures from orthodoxy. Among the topics exposed is the spirit religion of Sinhala Buddhists, involving what is called possession, which enhances the prestige of the possessed person, whether man or woman, including their earning power. There are also attempts to cure individuals usually women when possessed by evil spirits, for example, by substituting a good spirit. The authors explain that family conflicts were a major reason for client visits to shrines run by priests, less on account of illness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work describes the Hindu-Buddhist cult as a tKataragama, including the annual fire walking, which claimed to renew the power of the fire walkers; and a rather large chapter (no.12) is devoted to the topic. Chapter 6 on Protestant Buddhism goes into the impact of the English and the role of Dharmapala and his relation with the Theosophists, with the treatment continuing into Chapter 7, which includes the marriage ceremony.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 8 on the resurgence of nuns, after their order had disappeared probably in the late 10th century, clarifies that these modern ones are not nuns in the old sense of the Bhiksuni ceremony, but nuns in the sense that they behave as such, the rules for which being presented in an Appendix. Chapters 9, 10, and 11 deal with several Buddhist leaders, to show contemporary examples of practitioners of meditation, spirit possession and how pujas are performed by priests for their clients.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSurely this is a remarkable coverage of contemporary Buddhism in Sri Lanka.-\u003ci\u003eAlex Wayman\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Note on Terminology\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart One\u003cbr\u003eA New Religious Orientation\u003cbr\u003e\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Subject Defined\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Contemporary Religion of Sinhala Buddhists\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTraditional Sinhala Buddhism\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eImportant Departures from Tradition\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart Two\u003cbr\u003eChanges in the Spirit Religion\u003cbr\u003e\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eRe-creating Community: Cult Groups of the Spirit Religion\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSocial Change and the Deities\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eChanges in the Pantheon\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Demon to Divinity: The Rise of Huniyam in Urban Religion\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKali, the Punitive Mother\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKataragama, a Center of Hindu-Buddhist Syncretism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart Three\u003cbr\u003eBuddhist Developments\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eProtestant Buddhism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Creation of Tradition\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Buddhist Model of Development?\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBuddhist Marriage\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Contemporary Resurgence of Nuns\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Venerable Balangoda Ananda Maitreya: Theosophy and Astrology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThree Buddhist Leaders\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMeditation and Possession: The Case of the Pereras\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eUttama Sadhu, the self-ordained Buddha\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Sun Buddha\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart Four\u003cbr\u003eToward a New Synthesis?\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe Bodhi Puja\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eSinhala Firewalkers and the Buddhist Appropriation of Katrgama\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e","brand":"Richard F. Gombrich, Gananath Obeyesekere","offers":[{"title":"Default Title","offer_id":41584115384458,"sku":"","price":995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/buddhism_transformed_religious_change_in_sri_lanka_idj953.jpg?v=1685953125"},{"product_id":"buddhism-and-deconstructions","title":"Buddhism and Deconstructions","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eUntil recently, East-West comparative philosophy has been at best sporadic gestures marked by an imbalance in the way the Eastern and Western ideas were presented. A rather unsuccessful pattern in comparison was partly due to the socio-political and historical relationship between the East and West. The philosophical orientation of the West's Continental metaphysical thinking and the nature of the project of modernity and enlightenment have also played a significant role in creating this pattern. It would be premature to say that such a practice has completely disappeared. However, along with the emergence of consubstantiality philosophy in the West, a new direction in comparative philosophy is definitely on the horizon.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism and Deconstructions, with its acknowledgement of the plurality of both Buddhist traditions and deconstructive philosophy, is an attempt to mark such a change. The thirteen essays in this volume attest to a new relationship between Eastern and Western thought, expand the scope of our understanding of each philosophical tradition, and thus offer a new framework for both.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJIN Y. PAm is an assistant professor in the Department of Philosophy and Religion at American University.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eA comparative study of Eastern and Western thought is not a phenomenon that belongs exclusively to our era. However, the nature of current philosophical discourse has inspired some scholars with the idea that the project can be better executed and the results more meaningful in today's environment, and they are not wrong.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLimiting the scope to the comparative study between Buddhism and deconstruction, we notice that the publications in this field during the past two decades far exceed those in any other period both in terms of the number of publications and the diversity of topics discussed. Until recently, East-West comparative philosophy has been at best sporadic gestures marked by an imbalance in the way the Eastern and Western ideas were presented. A rather unsuccessful pattern in comparison was partly due to the socio-political and historical relationship between the East and the West. The philosophical orientation of the West's Continental metaphysical thinking and the nature of the project of modernity and enlightenment have also played a significant role in creating this pattern. It would be premature to say that such a practice has completely disappeared. However, along with the emergence of non-substantialist philosophy in the West, a new direction in comparative philosophy is definitely on the horizon. Buddhism and Deconstructions, with its acknowledgement of the plurality of both Buddhist traditions and deconstructive philosophy, is an attempt to mark such a change. The thirteen essays in this volume attest to a new relationship between Eastern and Western thought, expand the scope of our understanding of each philosophical tradition, and thus offer a new framework for both.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhist studies in the West have a relatively short history) The motivation that initiated this scholarship was complicated as well. Socio-political issues aside, the first generation of European Buddhist scholars encountered difficulty in understanding Buddhist doctrines because of the different frames of thought between Buddhism and Judeo-Christian\/Greek-metaphysical thinking. Attempts to interpret Buddhist doctrines from a European perspective without considering the gap existing between the different modes of thinking in the East and the West resulted in a negative evaluation of Buddhism as reflected in the first generation European Buddhist scholars' understanding of Buddhism. European scholars of Buddhism in the nineteenth century described Buddhism as being full of negative and even horrible tenets characterized by the disappearance of the individual. The negation of self reaches its culmination, they speculated, in Buddhist nirvapa which Europeans understood as a desire for \"the absolute nothing.\"2\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe negative portrayal of Buddhism is also found in the Continental philosophers' interpretation of the tradition. In his lectures on the philosophy of religion, G. W. F. Hegel (1770-1831) placed Buddhism in the primitive stage in the evolution of world religions, defining it as a religion of \"annihilation.\"3 This tendency was carried over to the twentieth century, as we witness, for example, in Karl Jaspers (1883-1969), who declared the impossibility of being a Western Buddhist: \"To participate in the essence of Buddha's truth, we should have to cease to be what we are. The difference lies not in rational position but in the whole view of life and manner of thinking.\"4 Reading Jaspers' portrayal of Buddhism, we wonder what made him feel such a distance from Buddhism that he thought it stands in direct opposition to the identity of Westerners. A brief review of basic Buddhist doctrines will help us shed some light on this question. One most comprehensive theoretical basis of Buddhist philosophy can be found in the Buddhist doctrine of \"dependent co-arising\" (Sanskrit: pratitya-samutpada, literally \"in dependence, things rise up\"). Dependent co-arising resembles the concept of causation except that in dependent co-arising, the causation takes place in multi-dimensional levels. A being in Buddhism is always already a result of the co-arising (simultaneous happening) of different elements that together construct what we call a \"self.\" In various works of Buddhist literature, the Buoldha emphasizes that one's understanding of being and the world is seriously, impaired by one's \"determination\" and \"desire\" to grasp something permaneht. In an attempt to demonstrate the impossibility of affirming any enduring entity in one's being, the Buddha analyzes a human being in terms of five categories known as the Five Aggregates: matter, feeling, perception, mental formations, and consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fact that none of these five elements can independently represent an entity but that an individual is constructed through the interdependent functioning of these five aggregates leads us to the Buddhist doctrine of no-self. As a major Buddhist belief, the theory of no-self in Buddhism requires a careful understanding for us to fully grasp its meaning. Unlike the common misunderstanding that the idea of no-self locates itself at the opposite of the theory of self, Buddhist tradition is keenly aware of the problem entailed in this dualism. If we understand the theory of no-self as a \"lack\" of self, we are already presupposing the existence of self. The difference, in this case, is that the theory of enduring self affirms, whereas the no-self theory-if it is understood as a lack of self-negates the existence of self. In both cases, the self should exist. The Buddha presents the reality of no-self, not as a lack of self but as the \"middle path\" between affirmation and negation of self.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Sutra of Kindred Sayings, the Buddha is asked whether there is a self. He does not respond. His student asks the same question three times, to which the Buddha remains silent. At this point, KA§yapa, one of the Buddha's disciples, tells the Buddha that his silence might be interpreted as evidence of his inability to deal with the issue. The Buddha replies: \"If I say the self exists from the beginning, I make [the mistake of affirming] the view of permanent self; if I say that now the self does not exist, I make [the mistake of proposing] the view of annihilation. The Tathagata teaches the middle path which cuts off both poles. In other words, I say, because of this, that happens; because this arises, that arises.\"5 There being no possibility of the existence of an enduring entity in a being, Buddhism proposes non-self. In this sense, Buddhism does not deny the existence of an individual being in the empirical world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe phenomenology of being in Buddhism, however, does not extend itself into a transcendental ontology that affirms the existence of permanent substance behind and\/or beyond the empirical being, be it Being, Idea, or Existence per se. One reason for the frequent misunderstanding of the Buddhist theory of no-self as the lack of self lies in our dualistic concept which maintains that \"-A\" is the opposite of \"A.\" However, \"A\" and \"-A\" are not actually binary opposites as dualist thinking has assumed, but they fall into the same category in the sense that both presuppose the existence of \"A.\" That language is the main culprit for such a tendency has also been noticed by Buddhist traditions, which, accordingly, have developed philosophies of language addressing the issue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fact that language is capable of leading one to the mistaken concept of opposites does not suggest that one should not use language or should totally mistrust the linguistic system. The second-century Buddhist thinker Nagarjuna thus makes a distinction between \"declaration\" and \"expression\" in our use of language. According to Nagarjuna, both being and non-being, or self and non-self, can be understood as \"prajliapti\" (provisional explanation or linguistic communication or expression). The use of such expressions, however, does not presuppose that they exist as independent entities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order to emphasize the fact that a being is always already in the web of movement without a moment's possibility of creating a \"presence\" of \"entity,\" Nagarjuna introduces and foregrounds the concept of \"emptiness\" (s'ilnyata). Emptiness is another name for dependent co-arising and the middle path that emphasizes the impossibility of exhausting the multilevel causations which we call existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a philosophical doctrine, Buddhism provides a vision of the interconnectedness of all beings with an emphasis on differential notions and temporality as the groundless grounding of the world and being. As a religion, Buddhism awakens one to the reality of this differential and temporal ground and teaches two opposite consequences that come about as a result of understanding (or misunderstanding) of this reality: either one is bound in the confusion of reality and phenomenon, or one is emancipated from the traditional concept of self. If we place side by side the basic concepts of Buddhism and Continental metaphysical thinking, it is not too difficult to imagine the possible conflict between the two philosophies. For example, from the perspective of Continental metaphysics, the concept of Buddhist non-self is \"horrible\" because it demands the \"annihilation\" of the self, the Ego-Cogito, which is the very ground of one's existence in the tradition. From the Buddhist perspective, however, there is nothing to annihilate since the self was not there in the first place. The Buddhist denial of the existence of any enduring entity beyond the phenomenal world will be problematic to transcendental ontology and metaphysics. Further, the Buddhist identity of non-identity will be understood as a violation of the Aristotelian logic, the ground of philosophical reasoning. In order for these different perspectives and philosophies from the East and the West to be properly evaluated by the other side, we needed to wait for changes in the direction of our philosophical discourse. One such change was facilitated by the emergence of new philosophical thinking in Western philosophy which we identify here as deconstruction. Derridean deconstruction created a rupture in the Continental philosophy. However, it was also a result of the developments that had been evolving in Europe for more than half a century before the first trilogy of Jacques Derrida's works was published in the late nineteen sixties. Before deconstruction appeared on the scene of Continental philosophy, Freudian psychoanalysis had discovered the ungracious, the unknown realm within an individual, threatening the concept o Cartesian modern man who has anchored the certainty of his existence on reason. Later, Jacques Lacan's theory of the split subject declared the impossibility of carrying on with the Ego-Cogito as a ground for the certainty of one's existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFurther, the post-structuralism of Michel Foucault prophesied the disappearance of the human episteme, the main player in Continental modernist philosophy, from the shore of human science.6 What is more, the postmodern philosophy of Jean-Francois Lyotard has symbolically defined the nature and the result of modernist philosophy when he declares that Auschwitz is a \"paradigmatic name for the tragic 'incompletion' of modernity.\"' Auschwitz cannot be explained with reason; it scorns Cartesian belief in the human subject as a rational being. According to Jacques Derrida, the turning point in Continental philosophy accommodated by the thinkers in the twentieth century is marked by the notion of \"difference\" with which Derrida characterizes our epoch. Whereas the European modernist thinkers grounded their philosophical investigation on the principle of identity, post-modern philosophers have turned the direction of their investigation to the relationship between identity and non-identity, inside and outside, and self and its other.\u003c\/p\u003e","brand":"Jin Y. Park, Robert Mangliola","offers":[{"title":"Default Title","offer_id":41584135176330,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHISMANDDECONSTRUCTIONS.jpg?v=1660385755"},{"product_id":"buddhist-cosmology-science-and-theology-in-the-images-of-motion-and-light","title":"Buddhist Cosmology","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDisagreements concerning the nature and extent of the universe constitute a focus of theological debate which permeates Buddhism at every level. While there have been numerous attempts to catalogue the details of the Buddhist cosmologies, none has attempted a general interpretation of their underlying intention. This work attempts to begin the process of interpreting the major phases of Buddhist Cosmological speculation by seeing in them various dramas of salvation tailored to the philosophical and theological predilections of their respective traditions. To a large extent, this interpretation relies on an examination of continuities between the Buddhist cosmologies and those of the Hellenistic world as a whole. In the course of this study, two major cosmological traditions emerge; those which rely on metaphors of time and those which rely on metaphors of time and those which rely on metaphors of space. The former is associated with the Hinayana and the latter with the Mahayana forms of Buddhism. Each draws on images of motion and light to articulate its vision of the drama of salvation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eW. RANDOLPH KLOETZLI, a PhD in the History of Religions. He has taught courses in Hinduism, Buddhism and Comparative Religious Cosmologies at The American University, George Washington University and Dartmouth College.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe following pages grow out of an interest I developed in the cosmologies of Buddhism when I first read the popular Buddhist text known as The Lotus of the True Law (Saddharma-pundarika). The boldness of imagery, the certainty of the statement and the fantastic scenarios which accompany the sermons of the cosmic Buddha in this text were startling and incomprehensible and required an explanation. None was to be found. Because of the central place which these speculations occupy, I imagined correctly that this was a topic worthy of future research and-incorrectly-that such research could be accomplished expeditiously. Bright hopes dimmed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter many years of trying to unravel these mysteries, three facts became apparent:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) There were actually two discrete strands within these cosmological materials; those emphasizing time or motion as the basic cosmological metaphor and those emphasizing images of space and light.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) All phases of Buddhist cosmological speculation were closely related and each could not be understood apart from the others.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) The cosmologies of Buddhism did not exist in isolation but were closely related to the broader scientific and theological speculations which captured the imagination of the entire Classical world-particularly the ancient sciences of mathematics and astronomy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a result of bringing these various perspectives to bear on the problem of Buddhist cosmology, a coherent and convincing picture began to emerge. In the pages that follow, Buddhist cosmological speculation is presented in terms of four major moments: (1) the single world system, (2) the \"cosmology of thousands,\" (3) the \"cosmology of innumerable,\" and (4) the cosmologies of the Pure Land sects. The \"cosmology of thousands\" and the \"cosmology of innumerable\" are the two major strands of what I have termed mathematical cosmologies. They are the primary focus of this work for two reasons. First, they have provided the key with which to understand the intention behind the other Buddhist cosmologies. Second, it is the mathematical cosmologies which present the scientific basis of all Buddhist cosmological speculation in the sharpest relief.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work, then, is divided as follows. Chapter I presents the major moments of cosmological speculation in the history of Buddhist philosophy, their perception in modern scholarship and the major problems with these perceptions. Chapter II presents the outlines of the single world system with some general insights into the intention behind this perception of the universe. While the single world system is not the primary concern of this work, it is presented here in some detail in order to serve as a convenient reference and to show its relationship to other phases of Buddhist cosmological speculation. Chapters III-IV present the outlines of the \"cosmology of thousands,\" providing the first effort at interpreting the central concept of this cosmology and analysing the key moments in the drama of salvation which are central to this cosmology. Chapters V-VI present the structures of the \"cosmology in innumerable\" together with the radically changed drama of salvation to be found here. It is these chapters which constitute the core of this study and establish a clear distinction between the cosmologies of the Hinayana and those of the Mahayana as well as the scientific basis underlying each. Chapter VII summarizes the key differences between the drama implicit in the two mathematical cosmologies, presents additional suggestions which cannot be fully developed in this work and attempts to expose the most basic issues which confront us in the study of the Buddhist cosmologies. Finally, Chapter VIII presents a discussion of the available bibliography both as a summary of materials reviewed in this study and as a resource for future research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a result of the publication of this work, I am able to formally acknowledge the debts I owe to those who have provided encouragement and shaped my interests along the way. My debts are indeed great. My parents to whom this work is dedicated provided a home in which religion was a focus of personal concerns. At Wittenberg University, I was exposed to a healthy theological and philosophical reexamination of Western religiosity and introduced to the study of \"comparative religions.\" I continue to feel a great debt of gratitude for my teachers during those years, especially to the memories of Milton Kleintop and Margaret Ermarth. In 1964, I entered the University of Chicago to study the History of Religions. Among the persons I recall with gratitude and affection from this period are Joseph Haroutunian, Joseph Sittler, Frank Reynolds and J.A.B. van Buitenen. In addition, it was an undeniable privilege to have been exposed to two of the great minds of the twentieth century-Paul Tillich and Mircea Eliade.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFollowing my years at the university, I became a civil servant, a position I have found more challenging than I had imagined. It is no small debt that I acknowledge to the U.S. Department of Labor for providing me with a livelihood as well as with a period of ten years. During these years, my interest in scholarship has been kept alive in large part as a result of the encouragement of Alf Hiltebeitel. As a result, I am unable to fully acknowledge the debt which I owe to Alf both as a friend and as a teacher. It is almost certain that had it not been for his steady encouragement, this study would never have been completed. The catholicity of his interests, his grasp of detail which is so important in coming to terms with the Indian materials, and his aggressive pursuit of bibliography have opened many avenues for me. Without his encouragement and example, this research would have foundered at many more points than it did.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, I would like to express my gratitude to everyone who has been my friend over the years of this research despite the obstacles I placed in the way. In particular, I would like to acknowledge a special debt to Catherine Romano who listened at length to the tangled details of this project and who despite prudent doubts, had the sensitivity to celebrate with me when the threads finally became apparent.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eReviews\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis study of Buddhist cosmology is valuable for the Buddhist students….it is one of the easiest sources to use as a reference book; a kind of cosmology, particularly its definition as a pre-scientific speculation on the mysteries of time, space and the world totality as it influences man's spiritual behaviour should he decide to embark on the universal spiritual trek of ultimate freedom.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThose students, whatever Buddhist orientation they have received and who have previously regarded the cosmologies as mythic problems of the past and represented primitive speculations, will benefit immensely by reading this interesting book. It also suggests untangling a lot of misconceptions of the Pure Land tradition-at least as far as the meaning and significance of the Buddha's power and creative and spiritual presence are concerned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cpre style=\"text-align: left;\"\u003e  \u003ci\u003eThe Pacific World, Journal of the\u003c\/i\u003e            Elson Snow\u003c\/pre\u003e\n\u003cp style=\"text-align: left;\"\u003eInstitute of Buddhist Studies\u003cbr\u003eVol. 1 No.3. Spring 1984\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne is grateful to the author for finally presenting a discussion on the available bibliography both as a summary of materials reviewed in his comprehensive study and also as resource material for future research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cpre style=\"text-align: left;\"\u003e  \u003ci\u003eMay' 83\u003c\/i\u003e               K.M. Talgeri\u003c\/pre\u003e\n\u003cp style=\"text-align: left;\"\u003eRandy Kloetzli has provided a considerable service for students of Buddhism recalling attention to the importance of cosmology in the teaching of the path toward enlightenment and by noting three kinds of cosmologies representing two alternate traditions in the development of Buddhist thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cpre style=\"text-align: left;\"\u003e  \u003ci\u003eThe Journal of Religion\u003c\/i\u003e             Frederick J. Streng\u003c\/pre\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 64, No. 1, Jan 86\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of Figures\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eBuddhist Philosophy and The Major Movement of Cosmology\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe Cakravala or Single World System: The Monastic Guide to Brahma's Pure Realm\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eThe \"Sahasra-Cosmology\" or \"Cosmology of Thousands\": To Multiply What is Unified and Unify What is Multiple\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eThe Drama of the \"Sahasra-Cosmology\" and The \"Path\"\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eThe \"Asankhyeya-Cosmology\" or \"Cosmology of Innumerables\" and The Teaching of Light\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eThe Eschatology of The \"Asankhyeya-Cosmology\": Buddhas Numerous As The Sands of The\u003cspan\u003e Ganga\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eConclusion: Motion and Light\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003eBibliographical Resources\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"W. Randolph Kloetzli","offers":[{"title":"Default Title","offer_id":41587583582346,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhistcosmology.jpg?v=1659510110"},{"product_id":"buddhist-epistemology","title":"Buddhist Epistemology","description":"\u003cp style=\"text-align: left;\"\u003eThe present work is an analytical exposition of the theory of knowledge as propounded in the Dinnaga-Dharmakirti tradition. It expounds the Buddhist theory of knowledge in its totality, comparing it with other schools wherever necessary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhist thinkers unanimously uphold the view that there are two kinds of objects of knowledge, namely, the unique particular (svalaksana) and the generalized image (samanyalaksana) . Unique --'e particular is a discrete and instantaneous being. It is unique particular in the sense that it is neither identical nor similar to other unique particulars. It is the only objective real (paramartha sat) . As distinct from unique particular there are objects that are constructs iof our intellect and that are in the form of generalized images. They are subjective in origin but intersubjective in nature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo make the logical issues more intelligible to readers, a basic text, \"Nyaya Pravega\" is given as an appendix of the work. The text of \"Nyaya Pravesa\" is generally ascribed to Dinnaga, a pioneer thinker in the Buddhist theory of Knowledge. For centuries it has been studied as a manual of \". the Buddhist theory of knowledge in India, Tibet, China, and other countries. It provides a foundation for the famous Buddhist art of debate (vada-vidhi) .\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eS. R. BHATT is a Senior Professor of Philosophy at Delhi University. His research interests include Indian philosophy, logic and epistemology, social and political thought, and philosophy of religion. He has published numerous scholarly articles and seven books, including The Philosophy of Pancaratra (1968) and Knowledge, Values and Education (1986).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eANU MEHROTRA is a Senior Scholar of Philosophy at Delhi University. Her research interests include Indian Philosophy, logic and epistemology, philosophy of religion, and social-political thought. She has published scholarly articles on Nehru and Buddhist Philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen Buddha Sakyamuni attained enlightenment beneath the Bodhi tree more than two and a half thousand years ago, his achievement was not only the result of having reached the peak of meditative stabilisation, of having brought great compassion to fruition but also of clear analytic thought. The lucid simplicity of his subsequent teachings is ample evidence of this. And indeed he encouraged his followers to regard even his own advice in the same rigorously critical light. Thus, the study of logic and the nature of knowledge have been crucial to Buddhist tradition from the outset.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese disciplines continued to develop and flourish in India after the Buddha's passing away, reaching their acme in the works of Vasubandhu, Dinnaga and Dharmakirti, which were to become seminal to studies in the great monastic universities, such as Nalanda and Vikramasila. And it was this tradition of acute logic and analysis that was transmitted and preserved in Tibet for more than a thousand years, where it was employed not merely to challenge the views of others but to ensure the clarity and authenticity of one's own view.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTherefore, I am delighted that two distinguished contemporary Indian scholars, Dr. S.R. Bhatt and Dr. A. Mehrotra, have written the present book on Buddhist Epistemology, including an English translation of the \"Nyaya Pravesa.\" This valuable work sheds light on abstruse topics and will allow readers to gain a clearer appreciation of the depths of Buddhist knowledge.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is an analytical exposition of the theory of knowledge kinds propounded in the Dinnaga-Dharmakirti tradition. It expounds the Buddhist theory of knowledge in its totality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhist thinkers unanimously uphold the view that there are two kinds of objects of knowledge, namely, the unique particular (svalaksana) generalized image (samanyalaksana). Unique particular is a discrete and instantaneous being. It is unique particular in the sense that it is neither identical nor similar to other unique particulars. It is the only objective real (paramartha sat). As distinct from unique particular there are objects that are constructs of our intellect and that are in the form of generalized images. They are subjective in origin but intersubjective in nature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the basis of the preceding analysis Buddhist thinkers emphatically maintain that since there are only two kinds of objects of knowledge, there are only two kinds of knowledge (pramana) namely, perception (pratyaksa) and inference (anumana). The unique particular is amenable to perception only, whereas the generalized image is known through inference only. By implication, unique particular can never be known through inference and a generalized image can never be known through perception. Thus, each of the two types of knowledge has its own separate and distinct sphere of operation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the following pages is a discussion of the Buddhist theory of knowledge, comparing it with other schools wherever necessary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo make the logical issues more intelligible to readers, a basic text, \"Nyaya Pravesa\" is given as an appendix of the work. The text of \"Nyaya Pravesa” is generally ascribed to Dinnaga, a pioneer thinker in the Buddhist theory of knowledge. Dinnaga provided a solid footing to Buddhist epistemology and logic and gave it a distinctive character. He has been regarded as the father of Buddhist epistemology and logic in particular and of the entire medieval Indian epistemology and logic in general. There are several works composed by him in this area, among which \"Pramaria Samuccaya\" and \"Nyaya Pravda\" are the most important. \"Pramana Samuccaya\" is not available in its complete form, even though some of its chapters have been restored from Tibetan and other sources. However \"Nyaya Pravesa\" is available to us in its full form. An attempt has been made here to translate it into English for the benefit of English language readers. The text is presented here in Roman script with a view to having a wider readership. Explanatory notes have also been provided to clarify some knotty points. \"Nyaya Pravesa\" is a classical work pertaining to the modes of knowing and reasoning in the Buddhist tradition. For centuries it has been studied as a manual of the Buddhist theory of knowledge in India, Tibet, China, and other countries. It provides a foundation for the famous Buddhist art of debate (vada-vidhi). There are several Tibetan and Chinese commentaries and sub-commentaries on \"Nyaya Pravesa\" apart from the ones in Sanskrit. This accounts for its significance and popularity among classical scholars.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn a cryptic, but succinct, manner \"Nyaya Pravega\" presents Dinnaga's views on the nature of perception and inference and their fallacies. It also elaborately discusses the modes of argumentation and refutation along with their fallacies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are grateful to Greenwood Publishing Group and its staff and to Dr. Hoffman who introduced this work to Greenwood. Our thanks are also due to Indian Council of Philosophical Research for providing financial assistance for the preparation of the work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDICHOTOMY OF SUBSTANCE AND NO-SUBSTANCE ONTOLOGIES The varied and multifaceted Indian philosophical thought is characterized by two broad philosophical tendencies that are antithetical in nature but both of which can be traced in the germinal form to the Upanisadic thought. One tendency, which can be termed \"atmavada\" or \"substance ontology,\" has been dominantly presented in the so-called astika systems, the culmination of which is found in the Advaita Vedanta. The other tendency, which is popularly known as \"anatmavada\" or \"no-substance ontology,\" finds its advocacy and manifestation in Buddhist thought. The basic contention bifurcating the two tendencies is the view regarding the ontological status of permanence and change, both of which, though opposite in nature, are given to us in veridical experience, and therefore both claim the status of reality. Substance ontology advocates the permanence aspect and tries to explain the phenomenon of change. The no-substance ontology, on the contrary, accepts the reality of change alone and explains the experience of permanence as conceptual superimposition. Thus, the history of Indian philosophical thought could be approached in terms of a dialectic of these two divergent tendencies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe substance-ontology revolves around the idea of permanence or abidance as the sole criterion of reality. Accordingly, substance, which alone is the substratum of all attributes and modes, has the sole reality or the primary reality, and the attributes and modes have either an apparent existence or a derivative existence. According to Advaita Vedanta substance, which is a unitary, homogeneous, pure consciousness, alone is real, and all attributes and modes are phenomenal in the sense that they are miyhya (i.e., neither real nor unreal). The Samkhta system and also the Nyaya-Vaisesika and Mimamsa systems, however, assign some reality to change also insofar as matter is regarded as subject to mutation whether in the form of evolution from one mass of matter or in the form of a combination of different elements of matter, thereby producing a different or new complex. But the point to be noted is that even in these schools that display a realistic tendency the primacy of substance and its permanent essence are emphasized. It may be significant to point out that there has also been another tendency in the school of Jainism wherein the exclusiveness of substance ontology and no-substance ontology has been rejected, and equal status is accorded to both permanence and change.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eNO-SUBSTANCE ONTOLOGY OF BUDDHISM\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhist thought has centred around no-substance ontology. Gautama, the Buddha, who initiated Buddhist thought, was led to philosophizing by an intense longing for the eradication of suffering. He visualized that all suffering is due to `tanha' (longing) and that all longing is due to attachment to the false notion of permanence. He wanted to suggest a way out of the labyrinth of suffering and put forth impermanence or consubstantiality as the key to overcoming suffering. The four Noble Truths, therefore, advocate the idea of impermanence and insubstantiality as the way to eradicate suffering. The entire reality that is generally understood in terms of matter and consciousness has been understood by the Buddha as a series of changing moments (ksana). The word \"moment\" is suggestive of the fact that all real or existent is time-embedded. All that exists, exists in time. Therefore, an existence series is identical to time series. The existence series could be physical or psychical or a conglomeration (sanghata) of the two. Every series in itself is also a conglomeration. The material entity is a Physical conglomeration (bhuta sanghata), whereas mental entity is a psychical conglomeration (citta sanghata). A living being is a psychophysical conglomeration. Since the psychical conglomeration is of four types, a Psychophysical conglomeration is named as pancaskandha, consisting of four psychical and one physical conglomeration. The four psychical conglomerations are vedana skandha, samskra skandha, nama skandha, and Samjna skandha. The only physical conglomeration is rupa skandha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe existence series, whether of a physical conglomeration or psychical conglomeration, consists of distinct units of existence that are discrete but not independent. They are rather interdependent in the sense that every succeeding unit in the series is causally dependent on its preceding unit in that series, and likewise, every preceding unit in the series, in order to be real, has to give rise to its succeeding unit. These two ideas are technically known as pratitya samutpada (dependent origination) and artha kriya karitva (causal efficiency). They constitute the essence of the four Noble Truths propounded by the Buddha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe concept of existence series (kyana santana) is pivotal to Buddhist metaphysics. It explains the reality of incessant change in terms of the causal and dependent origin of the succeeding from the preceding unit in the series. The experience of permanence in the series is also explained on the basis of continuity and dependence. The real is_ always changing, but the change is not random; it is causally regulated. In the case of a human being, the series is psychophysical, having a distinct identity of its own. But this poses the problem of memory, recollection, and recognition in every distinct personal identity. Buddhist thought explains these problems also in terms of ksana santana (existence series). In every psychophysical series that is unique and self-identical the succeeding stems from the preceding, and this conglomeration of fivefold series, which begins with the birth of the conglomeration in a particular form, continues till the death of that conglomeration in that form. From birth to death in this series, there is a constant change, and yet there is retention with the possibility of recollection and recognition on the basis of which the past is retained in the present and handed over to the future. In death, the total conglomeration does not cease to exist or does not come to an end and gets retained so as to give rise to another conglomeration in some other form in the next birth. In this metamorphosis, the psychical series is present only in the form of sathskaras (latent impressions) sustained by karmic forces. The karmic forces determine the nature and form of the next birth. They also determine the paficaskandhas (the fivefold conglomeration), which has to come into existence in the next birth. There is continuity not only within one particular birth but also from one birth to another birth. Thus, in Buddhist thought we find a remarkable explanation of the problems of personal identity, the experience of permanence, and so on expressed in the phenomena of memory, recollection, and recognition. There are some interesting implications of the no-substance ontology advocated by the Buddha. The idea of impermanence of reality results in the denial of a permanent and immortal soul. However, this does not mean that there is no eschatology or soteriology in Buddhist thought. The Buddhist account of the destiny of the individual self is conditioned by the ideas of anityata (impermanence), pancaskandhas (fivefold conglomeration), and Santana (existence series), and accordingly, the destiny of the individual self is characterized as the attainment of nirvana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother implication is in the form of insistence on human autonomy and denial of any suprahuman or divine agency for helping the human being to attain nirvana. Buddha spearheaded the sramana tradition, which emphasized self-effort and noble conduct (arya-astangika marga). In this scheme, there is no role assigned to any divine or superhuman agency. Buddha always impressed upon his followers to have a critical attitude and an analytic bent of mind. He was opposed to blind faith, and that is why he rejected all notions about transcendental entities, However, it does not mean that Buddha was anti-spiritualist. He had an abiding faith in a moral and spiritual order. That is why he was not a materialist like a Carvaka.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003eForeword by the Dalai Lama\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Buddhist Theory of Knowledge\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Buddhist Theory of Perception\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Buddhist Theory of Inference\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix 1: Nyayapravesakasutram\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix 2: Nyayapravesakasutram (Translation)\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e","brand":"S. R. Bhatt \u0026 Anu Mehrotra","offers":[{"title":"Default Title","offer_id":41587616907402,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHISTEPISTEMOLOGY.jpg?v=1660386103"},{"product_id":"buddhist-logic-and-quantum-dilemma","title":"Buddhist Logic and Quantum Dilemma","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism is a religion, but not a dogma. It's agnosticism and rational outlook have attracted many Western scientists. There is abundant literature on similarities between Buddhism and Science.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTwo theories, relativity theory and quantum theory shook the very foundation of physics in the 20th century. Of the two, quantum theory reveals a truly mysterious sub-atomic world with its mind-boggling phenomena. For example, such entities as electrons, protons and photons (light particles)or waves as the occasion demands. This is called matter-wave duality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn Buddhist philosophy, scholars have found a doctrine called catuskoti which is astonishingly similar to matter-wave duality. violate the Aristotelian laws of thought.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book analyzes two apparently contradictory parallels; (1) the similarity between Buddhist philosophy and scientific thought, and the (ii) the resemblance between mystical catuskoti and mysterious matter-wave duality. The book also tries to dispel misconceptions harboured by laypersons about quantum theory.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJayant Burde received his M.Sc. degree in mathematics from Bombay University and a law degree from Bangalore University. He is also a Certificated Associate of the Indian Institute of Bankers. His published papers contain mathematical models in finance, costing and organizational structure.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHe has also authored five books: Philosophy of Numbers, Rituals, Mantras and Science (MLBD, 2004), Sunya and Nothingness (MLBD 2009), The Mystique of Om (New Age Books, 2007) and The World of Rhythm called Rituals (New Age Books, 2007).\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003e\u003c\/b\u003e\u003cb\u003ePreface\u003c\/b\u003e\n\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhism is a religion, but not a dogma. Its agnosticism and rational outlook has attracted many western scientists. There is abundant literature on similarities between Buddhism and science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTwo revolutionary theories were born in the twentieth century. Relativity theory brought about radical changes in the scientific concept of space, time and gravitation. Quantum theory was more shocking, it was weird and so bizarre that it dazzled contemporary physicists. This micro world within our classical world was truly mysterious where the laws of science appeared to be violated and many classical concepts in science seemed to lose meaning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWestern scientist and scholars soon discovered that there were many similarities between RQ (Relativity- Quantum) theories and eastern mysticism. Much has been written by both western and eastern scholars on parallelism between RQ theories and eastern mysticism. In Buddhist logic they found a doctrine called catuskoti which was astonishingly similar to a quantum phenomenon called matter wave duality. It refers to the strange behaviour of light and subatomic particles like electrons: light behaves sometimes as a wave and sometimes as a stream of particles, and electrons, normally conceived as particles, sometimes display wave properties catuskoti and matter-wave duality both seemed to violate the most sacred Aristotelian laws of thought; the law of excluded middle and the law of contradiction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost commentators on science do not seem to have realized that now they confronted an new riddle:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) Buddhist teachings were similar to the principles of science. \u003cbr\u003e(2)There were parallels between eastern mysticism and RQ theories. The most singular discovery was that Buddhist logic had a mystical school whose teaching violated the three immutable laws of thought, but which seems to endorse the schizophrenic behaviour of the actors in quantum world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHow do we solve this conundrum of parallelism? Isn’t it ironical that the credo which scientist looked upon as a model of scientific religion harboured dark mysteries? Or had they found in Buddhist logic solutions to quantum puzzles and a path to New Science? Do we need a different quantum logic to deal with modern science?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book analyzers these two apparently contradictory parallels \u003cbr\u003e(i) That between Buddhism and science and\u003cbr\u003e(ii) that between eastern mysticism and modern science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this work Buddhist logic and quantum world are the principal areas of investigation. My focus on Buddhist logic and quantum theory stems from the fact that they are the most important areas for comparison. But you will also find many references to other eastern philosophies on the one hand and relativity physic on the other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order to fully understand the nature, degree and limitations of parallelism, we have not only to analyze the basic concepts in science but also apparent contradictions in Buddhist philosophy. What’s more, the well established laws of deductive (western) logic need to be reexamined for their correct interpretation. This is what this book attempts to do.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEvery author who selects an interdisciplinary topic, faces the problems of the reader’s prerequisites. After much deliberation, I thought it would be proper to assume that the reader is familiar with western logic and high school mathematics. At some places I have included important mathematical equation used in physics for the purpose of completeness. I have explained the meaning of these equations in a simple language. It is not necessary for the reader to remember the formulas or know the method of their derivation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, in the title the term Buddhist Logic was purposely chosen. The word “logic” is flexible. In the narrow sense it means what Aristotle thought were the fundamental laws of thought. In a broader sense, especially with reference to Buddhism, it connotes epistemology and even metaphysics. The title suggests that the books incorporates these three branches of philosophy, but emphasizes that it also discusses logic in the narrow sense. This is the area which is generally ignored by analysts who explore similarities between Buddhism and modern science.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe twentieth century witnessed the emergence of two revolutionary theories in physics, relativity and quantum theories. They not only shook the fundamental concepts in physics, their impact was truly seismic and was felt in every branch of human knowledge. I have called his phenomenon RQ effect (R for “relativity” and Q for “quantum”). RQ theories threw up many mysteries which could not be explained by contemporary science. In fact, even the fundamental laws of deductive logic appeared to be violated. Of these two theories quantum theory is more puzzling and leads to a bizarre subatomic world. This mystical quantum world has attracted many western intellectuals including scientist, philosophers, religious scholars and sci-fi writers. Many eminent scholars have found a number of parallels between eastern mysticism and RQ theories, especially the quantum phenomena.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is abundant literature, technical as well as popular, relating to RQ mysteries and eastern mysticism. Some of the eminent commentators who have contributed to this literature include Roger Penrose, Fritj of Capra and Deepak Chopra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book critically examines in what sense eastern philosophy and mysticism is analogous to RQ conundrums. For several reasons my focus is on logic. I have chosen Buddhist logic as the principle area of investigation. The mysteries relating to other areas are dealt with only briefly. First, while there are many excellent critique that have explored other branches of eastern philosophy, logic, especially Buddhist logic, has not been paid adequate attention. Secondly violation of (deductive) logic is much more perplexing than violation of physical laws. The latter are subject to revision as science progresses. For instance, scientist once treated energy and matter as entirely different; but Einstein’s relativity showed that they are interconvertible and his equation E = mc2 could be empirically verified. However such assertions as “x is both A and not – A” looks logically absurd because it violates the well established law of contradiction which was formerly treated as one of the laws of thinking innate to the human mind. Such apparent violation occurs in multi-valued truth systems of logic which differ from our bivalent logic (true \/ false).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn Buddhist catuskoti there are four truth values while in jaina saptabhangi there are seven truth values. While some commentators mention these facts they do not seem to have analyzed catuskoti or saptabhangi vis-à-vis quantum mysteries in depth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThirdly when we contend that in the quantum world the laws of western classical logic, viz. the law of identity, the law of excluded middle and the law of contradiction are violated, we have first to analyze these “foundational” laws de nouveau to ascertain what they actually mean and do ensure that their usage is uniform.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor example, the words “identity” and “identical” are used in several senses. Such semantic ambiguities can lead to dubious parallels between quantum phenomena and eastern philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOstensibly both Buddhist and Jaina philosophies have multi-valued truth systems, but there is a difference between how the logicians of these two systems interpret logical deadlocks. Jaina scholars prefer interpretations shared by common people, steering clear of mystical areas, while Buddhist logicians often tread the apparently mystical or transcendental terrain. This is why Buddhist logic has to be analyzed in depth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile Buddhist logic and quantum theory are the principal areas for comparison, I have discussed many other topic such as “thought experiments”, similarity between relativism and Einstein’s relativity, and a number of apparently mystical concepts which arose in the wake of RQ shock and which cannot be divorced from these two theories.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut as we begin to compare the two apparently mystical areas of Buddhism and quantum world, we confront a paradox or rather a puzzle within a puzzle. Scholars usually consider Buddhism the most “scientific religion”, it appears to stand closer to science than to religion because of its rational outlook and agnosticism. This necessitates a thorough comparison between Buddhism and science. This exercise should provide us a greater insight into the nature of connections we intend to find out.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContent\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"5%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003eIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePronunciation of Saskrit \/ Indic Phonemes and words\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSymblos\u003c\/td\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart I - Identity And Diversity\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Riddle\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eIdentity\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eKnowledge, Universals and Particulars\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003ePerception and Concept Formation\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eIndividuals and Classess\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart II - Buddhist Logic\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e65\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSakyamuni's Teachings\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eDevelopment of Buddhist Philosophy\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eMomentary Being and Causation\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eperception in Buddhism\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eInference\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSyllogism\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eLogical fallacies\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSunyata, Logic and Dialectic\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eAnekantavada in jainism\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eCatuskoti in Buddhism\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eLogacal Impasse\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eLogic and Dialectic outside India\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eKnowledge, Wisdom and Love\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Three laws\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart III - Quantum Dilemma\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e201\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Science\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eRelativity : Interpretation and misinterpretation\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSubatomic Particles\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eParticles wave Duality\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eQuantum System : Intrusion and Disturbance\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eLife, Cognition and Consciousness\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eViolation of logic\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Concept of a Field\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eUniversal Relativity\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eEastward Ho!\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eIntegration\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eChapter Notes\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Jayant Burde","offers":[{"title":"Default Title","offer_id":41587624542346,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BUDDHISTLOGICANDQUANTUMDILEMMA.jpg?v=1660386172"},{"product_id":"buddhist-monastic-discipline-the-sanskrit-pratimoksa-sutras-of-the-mahasamghikas-and-mulasarvastivadins","title":"Buddhist Monastic Discipline","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhist Monastic Discipline contains two significant Buddhist monastic disciplinary texts-the Sanskrit Pratimoksa Sutras of the Mahasamghikas and Mulasarvastivadins-for the first time, translated into English. They are printed on facing pages for ease of comparison. One of the texts is that of a very early Buddhist school first appearing in the 4th century BCE, and the other is one not mentioned in the records until the 7th century CE. The contrasting texts thus highlight the development of Buddhist sectarian practices.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTwo introductory chapters precede the translated Sutras. The first gives an overview of the rise of Buddhist monasticism; analyzes Vinaya, that portion of the Buddhist canon regulating the life of monks and nuns; and provisionally identifies the problematics inherent in Pratimoksa study, pointing the way to needed research. The second chapter describes how the two translated Sutras were found and edited.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe translated texts are thoroughly annotated, often highlighting hitherto unknown grammatical variants in Buddhist Hybrid Sanskrit, and are followed by a concordance table of Bhiksu Pratimoksa Sutras preserved in Indic languages and by a selected bibliography.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eCharles S. Prebish\u003c\/b\u003e is Professor of Religious Studies in the Religious Studies Program at the Pennsylvania State University. He has published fourteen books and more than fifty articled and chapters. He is a past officer in the International Association of Buddhist Studies, and former Co-Chair of the Buddhist Group of the American Academy of Religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is Co-Editor of the \u003ci\u003eJournal of Buddhist Ethics\u003c\/i\u003e, the first electronic journal in Buddhist Studies, and Editor Emeritus of the \u003ci\u003eJournal of Global Buddhism\u003c\/i\u003e. He is also Co-Editor of the \u003ci\u003eCritical Studies in Buddhism\u003c\/i\u003e series published by Routledge Curzon.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan\u003eAt the outset, this book was intended to be constituted of translations, with a brief introductory exposition, of the Sanskrit\u003c\/span\u003e\u003cspan\u003e Pratimoksa Sutras of the Mahasamghika and Mulasarvastivadin Schools of Buddhism, deemed worthy of attention primarily because they superseded reliance on the Chinese translations of Sanskrit Buddhist texts and a careful delineation of the meaning of Pratimoksa in Buddhist texts and a careful delineation of the meaning of Pratimoksa in Buddhist monastic discipline. As the preparation of the translations proceeded, two supervenient problems became ostensible. First, and with but few exceptions, scholars writing on Buddhism have manifestly avoided presenting anything more than a bare, rudimentary explanation of the structure and contents of the Pratimoksa. Second, the two texts under consideration were discovered to be in fact, considerably heterogeneous with regard to several motifs. Toward a resolution of these problems, Chapter I attempts to define the structure and contents of the Pratimoksa in the overall context of the rise of Buddhist monasticism. Since the Pratimoksa, as we have it today, reflects the ritual format in which it was applied, the ritualization process is also examined, with the hope of uncovering the usefulness of the Buddhist monks (and nuns). The notes to the translations attempt to uncover bits of diversity in the two texts (such as how the manuscripts were obtained, edited, and translated), a concordance table comparing the two texts translated with other Pratimoksa texts preserved in Indic languages, and a sorely needed bibliography. Thus my original intention remains firm, and with the addition of the Mahasamghika and Mahasamghika, and Mulasarvastivadin schools in their original languages. It is hoped that by a careful reading of the Pratimoksa, augmented by an understanding of the role of monastic discipline in Buddhist life, we can further our picture of the early Buddhist situation.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe research for this book was carried out under the auspices of a Ford Foundation Fellowship, administered by the University of Wisconsin. Initial thanks must go to Professor Stephan V. Beyer of the Department of South Asian Studies at the University of Wisconsin, who patiently read the manuscript, making many valuable suggestions and criticisms. For this important task, and for the many hours spent engaging in furious Buddhological nit-picking, I can only express my profound gratitude and warmest affections. For my wife, who patiently endured the last several years being united both to her husband and the slew of Vinaya texts strewn all over our home, and who, amidst excruciating outside pressures, provided the necessary balance to my life, I express not only my love, but also an unyielding respect. Finally, I am most deeply indebted to Professor Richard H. Robinson, who, although not surviving to share in the joy of its completion, was the motivating factor in this study. Richard infused into our academic and personal relationship, in addition to his monumental genius, the proper proportions of encouragement, reproval, and counsel, combined with a greater individual commitment than any fledgling Buddhologist had the right to expect from his learned master. Acknowledging Richard's contribution to both this study and Buddhology, I humbly dedicate my work to his memory.\u003c\/p\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\n\u003cb\u003e\u003c\/b\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eExcerpts From Reviews\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book presents the author's carefully done translations of the Pratimoksa texts of the Mahasanghika and ulasarvastivada sects on facing pages to facilitate comparison. Those interested in the study of the monastic practices of early Buddhism will find the book a helpful guide to their scholarly enterprise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book ends with a helpful concordance table comparing the two texts translated with other Pratimoksa texts preserved in Indic languages and a carefully prepared bibliography.\u003cbr\u003eJournal of Indian Council                     \u003cb\u003eRita Gupta\u003c\/b\u003e\u003cbr\u003eOf Philosophical Research                  Dept. of Philosophy and Religion \u003cbr\u003eVol. XV, No. 2 Jan.-April 1998         Visva-Bharati University\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe learned author has done extensive research. Hundreds of references and copious notes have been provided at the end of each chapter. A Concordance Table listing the keywords of the Pratimoksha Sutra preserved in Indic languages is found at the end of the book as appendix.\u003cbr\u003eThe author's service will be gratefully remembered for preserving to posterity the invaluable teachings of Buddha.\u003cbr\u003eVedanta Kesari                               \u003cb\u003eSwami Abhiramananda\u003c\/b\u003e\u003cbr\u003eVol. 84, Oct. 1997\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Prebish's translation follows as closely as possible the structure of the texts to preserve their ritualistic, formal, repetitive nature.\u003cbr\u003eJournal of Asian Studies                    \u003cb\u003eDonald K. Swearer\u003c\/b\u003e\u003cbr\u003e38, 2 (February 1979)                     Swarthmore College\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Prebish presents…translations of the two texts… on facing pages, to facilitate comparison. The reader easily sees that the two texts differ only slightly except in the final and, presumably, later section containing minor rules pertaining to routine manastic practices.\u003cbr\u003eJournal of the American Academy of Religion \u003cb\u003eRoy C. Amore\u003c\/b\u003e\u003cbr\u003e44, 2 (June 1976)                            University of Windsor\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eThe Rise of Buddhist Monasticism: An Overview\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe Sanskrit Pratimoksa Sutras of the Mahasamghikas and Mulasarvastivadins: A Preview\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eThe Sanskrit Pratimoksa of the Mahasamghikas and Mulasarvastivadins: Translations\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix:\u003c\/td\u003e\n\u003ctd\u003eConcordance Table: Bhiksu Pratimoksa Sutras Preserved in Indic Languages\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Charles S. Prebish","offers":[{"title":"Default Title","offer_id":41587640172682,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/15552_2048x2048_c808ca94-e79b-4c73-b991-0d49483e36da.jpg?v=1659512292"},{"product_id":"buddhist-philosophy-of-universal-flux","title":"Buddhist Philosophy of Universal Flux","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eA systematic and clear presentation of the philosophy of critical Realism as expounded by Dignaga and his school. The work is divided into two parts arranged into 26 chapters. Part I discusses the Nature of Existence, Logical Difficulties, Theory of Causation, Universals, Doctrine of Apoha, Theory of Soul and Problem of After-life. Part II deals with the Organic and Inorganic Perception, Inference and Negative Judgement. The two parts bound in one volume deal also with many subsidiary topics.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDR. SATKARI MOOKERJEE was one of the renowned contemporary scholars of the country. Some of his papers are collectively published in the Nava Nalanda Maha Vihara Research Publications Vol. I \u0026amp; Vol. II. His other important works are Non-absolutism, and Exposition of Pramanavarttika.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is substantially based upon my thesis which was approved for the Degree of Doctorate in Philosophy by the University of Calcutta in 1932. It has since been revised in many places and fresh matter introduced, the last chapter being entirely new.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhist philosophy is a vast subject with a large number of ramifications. It is not possible to do full justice to the whole subject within so short a compass. I have here dealt with only a particular school. The previous writings on the subject are rather sectional and fragmentary and a systematic presentation of Dignaga’s school was a desideratum.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI take this opportunity to offer my grateful thanks to Syamaprasad Mookerjee, Esq., M.A., B.L., Bar.-at-Law, Bharati, Vice-Chancellor, Calcutta University, for the constant encouragement I received from him in connection with my researches and for the provision he kindly made for the publication of my book by the University of Calcutta.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy sincere thanks are due to my pupil, Mr. Satindrakumar Mukherjee, M.A., for his ungrudging help in looking through the proofs and for his valuable suggestions. Mr. Gaurinath Bhattacharyya, M.A., Research Fellow, Calcutta University, who is carrying on researches under my guidance, also deserves my best thanks for the preparation of the Index. I must express my heart-felt thanks to my pupils, Mr. Durgacharan Chatterjee, M.A., P.R.S,, Lecturer, Bethune College, and Mr. Makhanlal Mookerjee, M.A., Research Scholar of the University, attached to me, for their valuable help in the preparation of the Table of Contents. To Mr. Atulchandra Ghatak, M.A., Superintendent of the University Press, Mr. Bhupendralal Banerjee, Printer, Mr. Kalipada Das, B.A., and the other members of the staff of the University Press, I offer my grateful thanks for the special care and interest they have taken in my work. The publication of the book within such an incredibly short time is entirely due to their hearty co-operation.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntoduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is an humble attempt to give a critical exposition of the philosophy of the Medieval school of Buddhism that was ushered into existence by Dignaga aud Dharmakirti and later on systematized and developed by Santaraksita, Kamala- gila, Ratnakirti and other authors of repute. Of this philosophy, again, the purely idealistic side has been left untouched in the present work. The interest and character of this work are purely philosophical and critical and not historical. There have already appeared in the field several brilliant expositions and accounts of Buddhist philosophy and religion, which have dealt with the historical side with varying degrees of fullness. The monumental works of Prof. Sir S. Radhakrishnan and Prof. S. N. Dasgupta have provided an important place for Buddhist philosophy, and though, from the very nature and scope of these works, the treatment might appear not to be exhaustive, the account and exposition constitute a substantial contribution to Buddhist scholarship. ‘The writings of Prof. Louis de La Valle Poussin, Prof. Stcherbatsky, Prof. Guieseppe Tucci, Prof B. M. Barua, Prof. A. B. Keith, Dr. Nalinaksha Datta, Dr. E. J. Thomas and other scholars bave already provided the learned world interested in Buddhism with elaborate and fairly wide account of the growth and development of Buddhist philosophy and religion. Any attempt in that line would necessarily involve a repetition or reduplication of much the same thing, though it is not denied that there is room for expansion and elaboration even in that direction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work has, however, steered clear of the historical side and is chiefly preoccupied with the dry metaphysical and epistemological sides of the Sautrantika philosophy. What particularly impressed the present writer is the fact that the whole course of philosophical speculations in Indian systems of thought, Brihmanical and non- Brahmanical alike, from the third century A.D. down to 1000 A.D., which may be described as the adolescent and fruitful period of Indian philosophy, bears unmistakable evidence of Buddhist influence. Even Vatsyayana and Sabarasvamin are not immune from it. Of course, they have borrowed little or nothing from the Buddhists and their chief interest in Buddhist philosophy is only negative, all their energies being directed to a refutation of the Buddhist position. But this adverse criticism does not minimise their debt; on the other hand, it is proof positive of their obligation. It has been very aptly observed by a modern philosopher that \"‘ Every writer on philosophical subjects is indebted, beyond all possibility of adequate acknowledgment, to the great thinkers of the past......... But the debt is one which he makes for him- self, or at least incaleulibly increases, by free and honest criti- cism. If the labours of those whom he criticizes have rendered his criticism possible, it is only by criticizing that he is brought to the intelligent appreciation of their work.’’} The real deve- lopment of the Nydya philosopuy may be legitimately believed to commence with Uddyotakara, who, on bis own avowal, derived his incentive to write his commentary from the hostile critics, whose sophistical (according to Uddyotakara) arguments went a long way to bring discredit on the Nyaya Philosophy. Uddyotakara’s taciturmity in regard to names is notorious. Vacaspati Misra has supplied the lacuna and tells us that it was the adverse criticism of Digniga and men of his ilk that gave the much-needed fillip to Uddyotukara for writing his master- piece. In fact, the sole justification for this attempt lay in the necessity of a refutation of Dignaga’s animadversions which created a perilous situation tor Nyaya.’\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subsequent career of Ayaya philosophy and of Post-Dignaga Vhilosopby, for the matter of that, is but a progressive record of the daring and desperate fights between these two schools, which were fought on a hundred and one battle-fields. The fight was keen and vigorous and continued with unabated enthusiasm down to the days of Vacaspati, Jayanta, Udayana and Sridhara, on the one hand, and Santaraksita, Kamalagila, Ratnakirti and their followers, on the other. But we have omitted to mention another philosopher, a towering personality and a hero of a thousand and one battle-fields, I mean, Kumarila Bhatta. Kuméarila came after Uddyotakara and he was, to all intents and purposes, a greater fighter, who fought clean and hard. Uddyotakara’s polemics smacked of rankling jealousy and were rather full of transparent sophistry and claptrap. So the Buddhists did not find it very hard to expose his fallacies. In Kumirila, however, they found a veritable Tartar. It is not seldom that the Buddhists were compelled to revise their old theories and to re-formulate them in the light of Kumirila’s criticism. In fact, a more formidable critic, so firmly posted in the niceties of Buddhist philosophy and dogmas, could bardly be imagined. Kumirila’s siedge-hammer blows were telling in their effect and the replies of Sintaraksita, Dharmottara,’ Ratnakirti and subsequent writers indirectly acknowledged the justice of his criticism in more places than one, inasmuch as they had to re-shape their theories in fundamental aspects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat is, however, particularly refreshing in this tense atmosphere of fighting is the fact of the earnestness of the fighters. Though all cannot be regarded as equally honest or honourable in their methods, their earnestness and sincerity are beyond doubt or cavil. The fighting has all the freshness of life and reality. There is no air of unreality about it. In fact, they fought for what they believed to be a question of life and death. Philosophy was not a matter of academic interest in India. Change of philosophy meant the change of entire outlook and orientation in life. Victory in a philosophical debate, therefore, was essential to the preservation of one’s religion and mode of life, and defeat spelt inglorious death or apostacy from the accepted faith. There was, in fact, no line of demarcation between philosophy and religion in India. A religion without a philosophical backing was unthinkable.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exxxv-xlvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003ePart I\u003cbr\u003eCHAPTER I\u003c\/b\u003e \u003cbr\u003eThe Nature Of Existence\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThat which is constitutionally perishable must be momentary\u003c\/td\u003e\n\u003ctd\u003e1-19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER II \u003c\/b\u003e\u003cbr\u003eLogical Difficulties Explained \u003cbr\u003e\u003ci\u003eSection I\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe challenge to the fundamental principle of the doctrine of flux, viz., that co-existence of two contradictory qualities is impossible in one and the same substratum\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe challenge accepted and the concept of contradiction elucidated\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003e\u003cb\u003eSection II.\u003c\/b\u003e\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e24-38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER III \u003c\/b\u003e\u003cbr\u003eObjections From The Point Of View Of Causation Explained\u003c\/td\u003e\n\u003ctd\u003e39-53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER IV\u003c\/b\u003e \u003cbr\u003eA Critical Estimate Of The Sautrantika Theory Of Causation\u003c\/td\u003e\n\u003ctd\u003e54-58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER V \u003c\/b\u003e\u003cbr\u003eObjections On Psychological And Metaphysical Grounds Discussed\u003c\/td\u003e\n\u003ctd\u003e60-85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER VI \u003c\/b\u003e\u003cbr\u003eA Buddhist Estimate Of Universals\u003c\/td\u003e\n\u003ctd\u003e86-105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER VII \u003c\/b\u003e\u003cbr\u003eThe Doctrine Of Apoha Or The Import Of Words\u003c\/td\u003e\n\u003ctd\u003e107-139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER VIII \u003c\/b\u003e\u003cbr\u003eThe Soul-Theory of The Nyaya-Vaisesika School\u003c\/td\u003e\n\u003ctd\u003e140-151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER IX \u003c\/b\u003e\u003cbr\u003eThe Mimamsa Theory Of Soul\u003c\/td\u003e\n\u003ctd\u003e154-172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER X \u003c\/b\u003e\u003cbr\u003eThe Soul Theory of The Digambara Jainas\u003c\/td\u003e\n\u003ctd\u003e173-179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XI \u003c\/b\u003e\u003cbr\u003eThe Sankhya Theory Of Soul\u003c\/td\u003e\n\u003ctd\u003e180-181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XII \u003c\/b\u003e\u003cbr\u003eThe Soul Theory Of The Vatsiputriyas\u003c\/td\u003e\n\u003ctd\u003e185-192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XIII \u003c\/b\u003e\u003cbr\u003eThe Theory of Soul Based On The Upanisads\u003c\/td\u003e\n\u003ctd\u003e193-201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XV\u003c\/b\u003e \u003cbr\u003eThe Problem of After-Life or Immortality Of Consciousness-Continuum\u003c\/td\u003e\n\u003ctd\u003e202-209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XVI \u003c\/b\u003e\u003cbr\u003eNirvana\u003c\/td\u003e\n\u003ctd\u003e237-272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003ePart II \u003cbr\u003eCHAPTER XVII \u003c\/b\u003e\u003cbr\u003ePerception in Dignaga's School of Philosophy\u003c\/td\u003e\n\u003ctd\u003e273-281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003ci\u003eSection B \u003cbr\u003eKalpana-What is its meaning? \u003c\/i\u003e\u003cbr\u003e\n\u003c\/td\u003e\n\u003ctd\u003e282-299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XVIII \u003c\/b\u003ePrapyakaritvavada Or Relation Of The Sense-Organ With The Object\u003cbr\u003e\n\u003c\/td\u003e\n\u003ctd\u003e300-310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XIX \u003c\/b\u003e\u003cbr\u003eManovijnana Or Mental Perception\u003c\/td\u003e\n\u003ctd\u003e311-318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XX \u003c\/b\u003e\u003cbr\u003eSelf-Cognition (Svasamvedanam)\u003c\/td\u003e\n\u003ctd\u003e319-336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XXI \u003c\/b\u003e\u003cbr\u003eThe Theory Of Perception As Propounded By Dharmakirti And Dharmottara\u003c\/td\u003e\n\u003ctd\u003e337-345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XXII \u003c\/b\u003e\u003cbr\u003eInference\u003c\/td\u003e\n\u003ctd\u003e346-355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XXIII \u003c\/b\u003e\u003cbr\u003eMembers Of A Syllogism (Avayava)\u003c\/td\u003e\n\u003ctd\u003e356-365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XXIV \u003c\/b\u003e\u003cbr\u003eUniversal Concomitance (Vyapti)\u003c\/td\u003e\n\u003ctd\u003e366-400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XXV\u003c\/b\u003e \u003cbr\u003ePrasanganumana\u003c\/td\u003e\n\u003ctd\u003e401-408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cb\u003eCHAPTER XXVI\u003c\/b\u003e \u003cbr\u003eNegative Judgment\u003c\/td\u003e\n\u003ctd\u003e409-437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe summary of the results\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Satkari Mookerjee","offers":[{"title":"Default Title","offer_id":41587657965706,"sku":"","price":810.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/731_360x_4e2e38d8-29bb-4d91-a9da-f4110bb2fa98.jpg?v=1659512775"},{"product_id":"buddhist-positiveness-studies-on-the-lotus-sutra","title":"Buddhist Positiveness","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Lotus Sutra is one of the Buddhist texts which can give a real Idea of the force, originality, influence, and value of the Buddhist Positivene;5s. This essay on Buddhist Positiveness was originally written (in 1994) by Fernando Tola as an answer to the Catholic Pope's criticism of Buddhism, according to which Buddhism is a 'negative' religion; and this essay was presented afterward, in an abridged version, as a paper, in The International Conference of The International Association of Buddhist Studies held in Lausanne, Switzerland (in 1999). The topics which are dealt with in this book are the conflict of change in Buddhism; the conflict of change in the Lotus Sutra; apologetics and harmony in the Lotus Sutra and Bhavya; sunyata in the Lotus Sutra; some reflections that the translation of the saddharmapundarikasutra  (from its original text into Spanish) provoked in the authors regarding some linguistic, semantic and communication problems; the meaning of the infinite numbers in the Lotus Sutra; beginninglessness of the Veda and the Dharma, names of the Bhiksus and Bodhisattvas in the Lotus Sutra; Buddhist spirituality: positiveness in the Lotus Sutra; Buddhism and family; attitudes in regard to food in Ancient India, and some important reviews concerning the Lotus Sutra.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFernando Tola and Carmen Dragonetti have been Professors at the National Universities of San Marcos (Lima, Peru) and Buenos Aires (Argentina). They undertook investigation work of the National Council for Scientific Research (CONICET) of Argentina, in the area of Indian Philosophy. They were Vice-President and President respectively of the Institute of Buddhist Studies Foundation (FIEB) (Argentina); Directors of the Revista de Estudios Budistas (Journal of Buddhist Studies) REB, edited in Mexico; and Overseas Research fellows of The International Institute for Buddhist Studies (Tokyo).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIndependently or in collaboration, they have published several books in Spanish on Indian Culture, especially on Indian Philosophy, such as Yoga and Mysticism of India, Philosophy and Literature of India, Mahayana Buddhism; several translations into Spanish of important Sanskrit and Pali texts, as Hymns of the Rig Veda, Hymns of the Atharva Veda, Upanishads, Bhagavadgita, Upadesasahasri, Gita Govinda, Amarusataka, Damodara Gupta, Dhammapada, Udana, Digha Nikaya, Sutta Nipata. In English they have published The Yoga sutras of Patanjali, Nagarjuna's Refutation of Logic, Vaidalyapraparana, Being as Consciousness and On Voidness, A Study on Buddhist Nihilism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book contains some of the results of the research work we carried out in the Fundacion Instituto de Estudios Budistas FIEB, of Buenos Aires, Argentina, thanks to the support of a subsidy received, during the years 1998 and 1999 from the Agencia National de Promocion Cientifica y Technologica of Argentina, for the Project PICT 04-00000-01611: EI Sutra del Loto (Saddharmapundarikasutra) Doctrinas, Problemas, Actualidad (“The Lotus Sutra (Saddharmapundarikasutra): Doctrines Problems Actuality”).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is also thanks to the Agency that we could finish the ten years Project of translating from Sanskrit into Spanish Lotus Sutra, a translation that appeared in Mexico, in May 1999, published by EI Colegio de Mexico and by the Asociacion Latinoamericana de Estudios Buddhists. We began this Project in Tokyo in 1989 and it had the generous support of Dr. Tsugunari Kubo, President of The Reiukari. This Project is tightly connected with the book that now we present since it was in the course of the translation of the Lotus Sutra that the ideas, problems, and interpretations that gave rise to these studies reunited in this book evolved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is also thanks to the same support of the Agency that the translation into Spanish from Chinese (with Introduction and Notes) of the sutra of the Infinite Meanings could be done, and was published in Spain by Desclee de Brouwer editors in the year 2000. This sutra is also very much related to the Lotus Sutras and to the religious doctrines philosophical theories and\/ or Buddhist themes which are developed in this book..\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the frame of the same Project our, Foundation invited the well-known Peruvian scholar Dr. Santiago Erik Antunez de Mayolo, Honorary President of the Sociedad Geografica del Peru (“Geographic Society of Peru”), to attend the simposiosobre el Alimento (“Symposium on food”) that he presided in our institution, the Fundacion Instituto de Estudios Budistas FIEB on 25th June 1999. His important communication on EI alimento en el Incanato (“Food in the Inca Empire”) was accompanied by other two papers on The Attitudes in Face of Food in Ancient India: Fernando Tola’s on Vedism, Brahmanism, Hinduism, and Carmen Dragonetti’s on Buddhism and the Lotus Sutra, both included in their English version in this book united in a sole essay.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe studies included in this book are enumerated in the following paragraphs with Roman numbers from I to XIII. We point out the academic journals where some of them were published for the first time or the congresses or academic meetings in which some of them were presented as papers by both authors; we give also an indication about the language in which they were originally published (Spanish or English or both). They appear now with some modifications for instance the inclusion of the original texts Sanskrit, Pali, or Tibetan :\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI. in English, in Cashiers d’Extreme-Asie, Kyoto, 9, 1996-1997, The conflict of change in Buddhism. The Hinayanist Reaction; in Spanish, in ‘Ilu, Revista de Ciencias de las Religious, Madrid (Spain), numero 4, 1999, pp. 303-326, EI conflict del cambio en el Budismo. La reaction hinayanista.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eII. in English. In Hokke-Bunka Kenkyu or Journal of the Institute for the Comprehensive Study of the Lotus Sutra (Hokekyo Bunka Kenkyujo), Rissho University. Tokyo (Japan), N 24, 1998, the conflict of change in the Lotus Sutra. The Hinayanist Reaction; in Spanish in ‘Ilu, Revista de Ciencias de las Religious, Madrid (Spain) Numero 5, 2000, pp 179-198, EI conflicto del cambio en el Sutra del Loto La reaction hinayanist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIII. in English, in Indologica Taurinensia, Torino, Italia, Vol. XXV-XXVI, 1999-2000 (paper read in the XIth World Sanskrit Conference, Torino, 2000) (a first brief version) The Lotus Sutra as an apologetic work in English in an enlarged version Hokke-Bunka Kenkyo or Journal of the Institute for the Comprehensive Study of the Lotus Sutra (Hokekyo Bunka Kenkyujo), Rissho University, Tokyo, N 29 2003, Apologetics and harmony in the Lotus Sutra and in Bhavya in Spanish in Congreso Nacional de la Association Latinomericana de Estudios de Asia y Africa ALADAA (paper read as Opening Conference, La Plata \/ Buenos Aires Argentina 2004) Apologetia y armonia en el Budism: el Sutra del Loto Y Bhavya.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIV. in English in Hokke-Bunka Kenkyo or Journal of the Institute for the Comprehensive Study of the Louts Sutra (Hokekyo Bunka Kenkyujo) Rissho University Tokyo (Japan), N 26 2000 pp 63-84, Sunyata in the Lotus Sutra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eV. in English in Aspects of Buddhist Sanskrit (Proceedings of the International Symposium on the language of Sanskrit Buddhist Texts, 1991) Central Institute of Higher Tibetan Studies, Sarnath Varanasi India 1993, Kameshwer Nath Mishra editor (paper read in absentia) pp 483-508, On translating into Spanish the Saddharmapundarikasutra: A. The Language of the Lotus Sutra B. Problems of Translation and Communication in the Lotus Sutra; in Spanish, in Volumen de Homenaje a Adolfo Prieto, Instituto de Filologia Clasica Faculated de Filosofia y Letras Universidad de Buenos Aires 2000 pp 1-10, EI idioma del Sutra del Loto EI Sanscrito budista samayam.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVI. in English in Indo-Iranian Journal Vol. 42 1999, pp. 53-55 Ekam samayam.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVII. in English in Hokke-Bunka Kenkyu or Journal of the Institute for the Comprehensive Study of the Lotus Sutra (Hokekyo Bunka Kenkyujo) Rissho University Tokyo (Japan) N 17, 1991 pp 107-116. the meaning if the infinite numbers in the Lotus Sutra in Spanish in Revista de Estudios Budistas REB, Mexico-Buenos Aires N 5 1993 pp 67-82 EI significado de los numeros infinitos en el Sutra del Loto (Saddharmapundarikasutra).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVIII. in English in Toho (The East) The Eastern Institute Tokyo (Japan) N 9, 1993 pp 243-250 Beginninglessness of the Veda and the\u003cspan\u003e Dharma \u003c\/span\u003ein Spanish in Revista de Estudios Budistas REB, Mexico-Buenos Aires N 11, 1996 pp 28-36 Eternidad del Dharma en el Sutra del Loto.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIX. in English in Toho ( The East), The Eastern Institute Tokyo (Japan) 11 1995 pp 225-245; and in Hokke-Bunka Kenkyu or Journal of the Institute of the Comprehensive Study of the Lotus Sutra (Hokekyo Bunka Kenkyujo) Rissho University Tokyo, N 22 1996 pp 107-116 On the Names of Bhiksus and bodhisattvas in the Lotus Sutra in Spanish in Revista de Estudios Budistas REB, Mexico-Buenos Aires 10 1996 pp 41-85 Los numbers de Bhikshus y Bodhisattvas en el Sutras del Loto.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eX. in English in Hokke-Bunka Kenkyu or Journal of the Institute for the Comprehensive Study of the Lotus Sutra (Hokekyo Bunka Kenkyujo) Rissho University Tokyo (Japan),N 26 200 pp 35-62 Positiveness in the Lotus Sutra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eXI. In Spanish paper and panel “Religion y Familia” ( “Religion and Family”) of the Congreso International de Familia, Terapia Familiar Siglo XX Siglo XXI(“International Congress of Family, Family Therapy 20th century 21st century” Fundacion CEFYP Buenos Aires 1999.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eXII. in Spanish in Actitudes frente al Alimento en la India Antigua Vedismo-Brahmanismo-Hinduismo, Budismo y Sutra del Loto Buenos Aires Fundacion Instituto de Estudios Budistas FIEB 1999.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eXIII. Review some publications concerning the Lotus Sutra in Spanish.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn Revista de Estudios Budistas Mexico-Buenos Aires\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eN 5, 1993 pp 176-177, the Lotus Sutra Written in kana Characters Kept in the Myoichi Memorial Hall of the Reiyukai Tokyo Edited by Norio Nakada (1988) in 3 Volumes (ix 724,725-1346 pp; iv, iii pp, 1341 col vi, ix, iii 615 xii pp.,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eN 6, 1993 pp 164-166, the Lotus Sutra, The White Lotus of Marvelous Law, Translated from the Chinese of Kumarajiva by Tsugunari Kubo and Akira Yuyama Tokyo The Reiyukari 1661, xiii-332pp.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn Boletin de la Asociacion Espanola de Orentalista Madrid Universidad Autonoma :\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAno XXXIII 1997 pp 423-424 Tao-sheng’s commentary on the Lotus Sutra by Young –ho KIM, Albany N.Y State University of New York Press ix-374 pp.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn ‘Ilu, Revista de cieccias se las Religiones, Madrid Universidad Complutense :\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eN 5, 2000, pp 282-284 The Lotus Sutra Translated by Burton Watson New York: Columbia University Press 1993.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLe Sutras du Lotus suivi du Livre des sens innombrables et du Livre de la contemplation de Sage- Universel trabuit du chinois par Jean-Noel Robert Paris Fayard 1997 482 p.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSutras von der Lotosblume des wunderbaren Gesetzes nach dem chinesischen Text von Kumarjiva ins Deutsche ubersetzt und eingleitet von Margareta Borsing Darmstadt: Wissenschaftliche Buchgesellschaft, 1993 415 p.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeishi Karashima A Glossary of Dharmaraksha’s Translation of the Lotus sutra Tokyo The International Research Institute for Advanced Buddhology, Soka University 1998 696 p.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have chosen as little of this book Buddhist Possitiveness Studies on the Lotus Sutra because “Buddhist Positiveness” is the most representative essay of those we have gathered here because the Lotus Sutra is one of the Buddhist texts which can give a real idea of the force originality influence and value of the Buddhist Possitieveness and finally because every one of these studies is on and around the Lotus Sutra. This essay on Buddhist Possitiveness was originally written (1994) by Fernando Tola as an answer to the Catholic Pope’s criticism of Buddhism according to which Buddhism is a ‘negative’ religion, and this essay was presented afterward in an abridged version as a paper in. the International Conference of The International Association of Buddhist Studies held in Lausanne Swiss (in 1999).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eThe Conflict of Change in Buddhism\u003cbr\u003eThe Hinayanist Reaction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe Conflict of Change in the Lotus Sutra:\u003cbr\u003eThe Hinayanist Reaction\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eApologetics and Harmony\u003cbr\u003ein the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eSunyata in the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eOn Translating into\u003cbr\u003eSpanish the Saddharmapundarikasutra\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. The Language of the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Problems of Translation and Communication\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eEkam Samayam\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eThe meaning of the infinite Numbers\u003cbr\u003ein the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003eBeginninglessness of\u003cbr\u003ethe Veda and the Dharma\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eOn the Names of the\u003cbr\u003eBhiksus and the Bodhisattvas in the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. The Names of the Bhiksus\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Names of Bodhisattvas\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Names of the Bodhisattvas Exceptionally\u003cbr\u003eInserted in the Onomastic Indian Tradition\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003eBuddhist Spirituality\u003cbr\u003ePositiveness in the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eBuddhism Family\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eAttitude in regard to food in Ancient India\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Vedism Brahmanism and Hinduism\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Buddhism and the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003ctd\u003eReviews Concerning the Lotus Sutra\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Fernando Tola \u0026 Carmen Dragonetti","offers":[{"title":"Paperback","offer_id":41587780649098,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41587780681866,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/14185_2048x2048_e07c287e-af1a-40ec-a0f9-81ca8f49c0d5.jpg?v=1659513798"},{"product_id":"buddhist-precept-and-practice-traditional-buddhism-in-the-rural-highlands-of-ceylon","title":"Buddhist Precept and Practice","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhen this book was first published in 1971, under the title Buddhist Precept and Practice, The Times Literary Supplement Wrote: –This is an epoch-making piece of research which must mark a change in direction and appreciation if it is taken seriously and studied in details. Dr. Gombrich is concerned with religious change in belief and practice, not only in modern times but over the two and a half millennia during which Buddhism has flourished. He concludes that Sinhalese Buddhism has been remarkably conservative and rejects the assumption that it degenerated from an original high standard, by questioning whether it ever was as pure as a superficial reading of classical texts might suggest. It would be very difficult to provide a combination of scholarship and sympathy such as that which pervades Dr. Gombrich's book and makes it a landmark in the study of religion. –Out of print for many years, the book is now republished corrected but substantially unchanged.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRichard Gombrich has been Boden Professor of Sanskrit, Oxford University and Professor Fellow of Balliol College since 1976. He has published 8 books and about 40 articles, mostly on Buddhism. His most recent books are Theravada Buddhism: A social History from Ancient Benares to Modern Colombo and Buddhism Transformed: Religious Change in Sri Lanka; the latter is intended to do for modern Sinhalese Buddhism in the cities what Precept and Practice did for its traditional manifestation in the countryside.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRichard Gombrich is Academic Director of the Oxford Centre for Buddhist Studies.  From 1976-2004 he was Boden Professor of Sanskrit at Oxford University and a Professional Fellow of Balliol College.  He has published extensively on early Buddhism and on the history and social study of Theravada Buddhism, particularly in Sri Lanka.\u003c\/p\u003e","brand":"Richard F. Gombrich","offers":[{"title":"Default Title","offer_id":41587806732426,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhistprecept.jpg?v=1659514062"},{"product_id":"buddhist-reflections","title":"Buddhist Reflections","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLama Govinda provides an exciting overview of contemporary Buddhist Philosophy for the modern student. He shares his insights into Indian and Tibetan Buddhist traditions concerning the nature of reality, the development of consciousness, death and rebirth, faith and tolerance, and the significance of meditative and ritual practices. In depicting the Tantric Buddhist approach that utilizes ancient mantras and mandalas to produce meditative absorption in a unified experience of sound, color and form, Lama Govinda pays homage to a spiritual edifice of great beauty and complexity. Lama Govinda invokes a multidimensional vision of Buddhist understanding that includes the rational perspectives of modern science and psychology, but goes far beyond them. In building a conceptual bridge between Eastern mysticism and Western philosophy, he discusses the work of Assagioli, Teilhard de Chardin and von Durkheim, among others. There are also chapters of concern to Western society, such as the expansion of consciousness through drugs and the nature of attachment and suffering in love relationships. the material presented here was gathered from lectures and articles written by Lama Govinda shortly before his death in 1985, providing readers a close look at his warmth and lovingness.\u003c\/p\u003e","brand":"Lama Anagarika Govinda","offers":[{"title":"Default Title","offer_id":41587872530570,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhistreflections.jpg?v=1659514512"},{"product_id":"buddhist-thought-and-ritual","title":"Buddhist Thought and Ritual","description":"\u003cp style=\"text-align: left;\"\u003eBuddhist Thought and Ritual will appeal to anyone interested in acquiring an authentic grasp of Buddhism as it lives and functions in today's world. The wide spectrum of Buddhist practice is represented here by the men and women who contributed to this volume. The focus on thought and ritual captures the organic interrelationship of these religious components and moves away from the compartmentalization characteristic of much religious scholarship. The reader discovers the central tenets of Buddhism, Anatta, Pratityasamutpada, Sunyatta, Nirvana, and others, not as free-floating curiosities, but in terms of their contemporary relevance and active participation in the formation of society and culture. Likewise, commonly practiced rituals such as the Paritta Ceremony and Mantra Recitation are analyzed in terms of their role in living Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDAVID J. KALUPAHANA, PH. D., is one of the most famous writers of Buddhism in the English language. His previous books on Buddhism include Buddhist Philosophy and Culture, The Principles of Buddhist Psychology, The Path of Righteousness, and Buddhist Philosophy: A Historical Analysis. Dr. Kalupahana has written nine books, more than thirty articles, and contributed thirty-five minor articles and entries in the Encyclopedia of Buddhism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe essays published here have been selected from a larger collection presented at three Buddhist intrareligious conferences held in Chiangmai, Thailand and in Colombo, Sri Lanka. These conferences were sponsored by the council for the world Religious. The two conferences held in Chiang mai deal with general philosophical and cultural themes relating to the various Buddhist traditions while the last one held in Colombo was on a more specific topic namely Religious Harmony through Rituals. The first eight the Colombo conference. The first part of the present volume therefore deals with facets of Buddhist thought both early and late while the second part examines some of the more significant rituals in the Buddhist tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe essay on the Buddhist doctrine of Anatta by Y. Karunadasa the well known author of Buddhist Analysis of Matter (1967) is presented as the lead paper for obvious reasons Anatta as the author argues is the most radical of the Buddha’s doctrines for it sets Buddhism off from the two main currents of baffled many classical as well modern writers on Buddhism. When it was presented by the Buddha as a way of clearing the philosophical background containing two fossilized theories eternalism and nihilism and as a foundation of the middle path represented by the principle of dependent perceived it as a nihilistic doctrine Karunadasa;s paper provides a detailed treatment of this important doctrine indicating its epistemological ethical and social significance as well as its relevance to the Buddha’s conception of freedom.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy own paper that follows is on “Prathyasamutpada and the Renunciation of Mystery.” It deals with the positive conception of “dependent arising” as formulated by the Buddha, and as understood by some of the outstanding philosophers of the Buddhist tradition. The mystery that the Buddha intended to renounce is none other than the “sell” or “substance,” either in the subject or in the object, that is, the mysterious entity (anti) the negation of which is the theme of Karunadasa’s essay. For this reason, the analysis presented here complements that of Karunadasa. My analysis, however, is not confined to the first formulation of the doctrine by the Buddha. I have attempted to show that the Buddha’s statement of the doctrine is faithfully followed by the later disciples like Moggaliputta-tissa, Ngarjuna and Vasubandhu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eR.D. Gunaratne, a philosopher of science by training, examines the three concepts: space (akasa), emptiness (Sunyata), and freedom (nirvana) in Buddhism, and makes a bold attempt to interpret them in terms of the insights gained from the discoveries of modern science. Leaning toward the more absolutistic conception of space presented by the scientists, Gunaratne argues for similar absolutistic conceptions of space, emptiness, and freedom in the Buddhist context, yet without denying the relativism implied in the theory of dependent arising. This, however, is achieved on the basis of certain dichotomies such as the two truths: conventional or relative (sattwrti) and ultimate (paramartha), which indeed are susceptible to a variety of interpretations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eP.D. Premasiri, with his paper on “The Social Relevance of the Buddhist Nibbna Ideal,” joins camp with the authors of the first two papers against Gunaratne and argues not only in favor of the social relevance of the conception of freedom (nibbana), but also against any interpretation of it as an “absolute” or an “ultimate reality.” The major part of this essay is devoted to an analysis of a cliche, prominent among the early interpreters of Buddhism, that nibbana, the goal of Buddhism, is a transcendental reality beyond any conceptualization, and therefore the person who has attained this goal has nothing to do with the empirical world, hence with the social life of human beings. Utilizing the epistemological and psychological material in the early discourses of the Buddha, Premasiri defines nilthana as the psychological and moral transformation of a human being as a result of his adopting a right view or perspective regarding life in general, and human life in particular. He leaves no room for the introduction of any form of absolutism or transcendentalism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSanath Nanayakkara’s piece on “The Bodhisattva Ideal: Some Observations,” is a challenging one. Contrary to the widely accepted view that the Bodhisattva ideal is a Mahayana innovation, Nanayakkara argues persuasively that, in fact, it originated with Theravada, and that the earlier versions found in both Theravda and Mahyana represented a middle path between the two extreme forms of behavior: self-indulgence and self-mortification. It was a harmonious blend of self-interest and of the interests or welfare of others. That moderate ideal of bodhisattva, however, degenerated into an extremist view of absolute altruism in the hands of some of the later schools of Buddhism, both the Theravadin and Mahayanist. A closer examination of the subject matter of Nanayakkara’s paper will reveal that the controversy regarding the bodhisattva ideal is a reflection of the perennial philosophical problem relating to the conceptions of the “particular” and the “universal” and their application in moral discourse. The Buddha’s middle path was intended to avoid sharp dichotomies in theory as well as in practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInterestingly, a problem similar to the one discussed by Nanayakkara in relation to the conception of bodhisattva reappears in the contribution by Shih Heng-ching, one of the leading Buddhist scholars from the National Taiwan University. This time it is presented in the form of “self-power” versus “other-power.” It refers to the conflict between two Chinese Buddhist traditions—Ch’an, emphasizing “self-power,” and Pure Land, underscoring “other-power.” Her detailed treatment of the two traditions, as well as of the attempt by the later Chinese masters to syncretize Ch’an and Pure Land practices, clarifies for us the continued struggle by the later Buddhists to avoid extremes and to remain faithful to the middle path of the Buddha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet another theme of integration of extremes is discussed in Masao Ichishima’s work on “Integration of Sutra and Tantra.” Appeasement of thought (ceto satnatha) or the freedom of thought (ceto vimutti) and freedom through insight (pannavimutti were complementary aspects of the freedom attained by the Buddha and his immediate disciples. Subsequent explanations tended to distinguish these two aspects as two entirely different means: appeasement (samatha) and insight or discernment (vipasyana), thereby generating absolute dichotomies that contributed to conflicts among various Buddhist schools. Ichishima’s paper deals with an attempt to integrate one such dichotomy, that is, the dichotomy between exoteric (satra) and esoteric (tanwa) forms of Buddhism by focusing upon the integration of the two aspects of freedom, namely, appeasement (samatha) and discernment (vipasyana).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe paper by Cheng-mei Ku, another prominent Buddhist scholar from Taiwan, on the “Mahisasaka View of Women,” may appear to be out of place among the themes discussed above. Considering the issue addressed in her paper and its current relevance, however, the editor deemed it appropriate for inclusion here, especially as a concluding statement on the problems relating to Buddhist thought. It clears up several misunderstandings regarding the way in which women were perceived in the Buddha’s teachings and proceeds to identify the particular schools that downgraded their status. The importance of her paper lies in its attempt to trace the several doctrines which, when put together, were ultimately responsible for the emergence of a low profile regarding women.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second set of papers deals with some of the prominent rituals in the Buddhist countries, especially Sri Lanka and China. The first two papers are on the paritta (“protection”), a ceremony little known outside the Sri Lankan Buddhist tradition. They represent the impressions of two authors, a Buddhist monk who would be involved in the performance of the ceremony, and a laywoman who would be a participant. Venerable H. Saddhatissa, a well-known Theravada scholar-monk from England, provides an analysis of the text recited at thepaiitta ceremony, and on that basis explains the significance of sutra recitation as a ritual for “protection” (Paritta) of human life from evil forces. He argues that the sutra recitation has a psychological impact on the listeners and thus provides for health and happiness. As such, it is not very different from the mantra recitation of the Tibetan or East Asian Buddhists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second paper, “The Paritta Ceremony of Sri Lanka: Its Antiquity and Symbolism,” is by Lily de Silva, the editor of the monumental three-volume text of the Dhanikaya-aqahakatha-.tika. It presents a history of theparitta ceremony and, more importantly, a detailed analysis of its symbolism. The paper is an excellent summary of the research she has conducted on the subject for several years. It is difficult to make sense of any ritual unless we are able to understand the symbolism involved. De Silva makes a valuable contribution by indicating the symbolic significance of each and every object utilized in the ceremony and relating them in such a way that renders the whole ceremony meaningful in a Buddhist context. (A paper on the Tibetan mantra recitation would have been an interesting companion for the two papers on the paritta ceremony, providing for a comparative study of the meaning and relevance of sutra-recitation in the different Buddhist traditions. Unfortunately, the Tibetan representative was unable to participate at the conference devoted to rituals.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe next essay, by Premasiri, is on the “Significance of the Ritual Concerning Offerings to Ancestors in Theravada Buddhism.” The author traces the history of this very ancient practice in the\u003cspan\u003e Vedas \u003c\/span\u003eand Brahmanical literature of the period before the rise of Buddhism, but endeavors to distinguish the Buddhist version from the Brahmanical by highlighting the moral and psychological character of the former. (Even though the essay is specifically on the ritual as practiced in a Theravada country like Sri Lanka considering the enormous popularity of the ritual in China and Japan at least a brief reference to the nature of the ritual as practiced in those countries would have given a more complete portrayal of the subject matter).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe ritual of self sacrifice or self immolation is one that can hardly be justified in a Buddhist context especially in light of the very first discourse of the Buddha the establishment of the principle of righteousness where he condemned both self indulgence and self mortification. Even though self sacrifice came to be looked upon as a noble ideal both in Theravada and in Mahayana at a later period actual suicide as a religious ritual is extremely rare in the South Asian Buddhist tradition. Chen-mei ku’s second essay included in this volume. A ritual of the Mahayan self sacrifice explains how the conception of offering or charity when combined with the Mahayana evaluation of the physical human personality as a created body can contribute to the ritual of self sacrifice. Hence its popularity in the east Asian Buddhist countries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe final essay on Chinese Buddhist Confessional Rituals their origin and spiritual Significance is by Hsiang chou yo of the Chinese culture University in the Chinese Buddhist monastic life. His manner of relating the Mahayana conception of emptiness to the confessional ritual will be of absorbing interest to those who have difficulty in harmonizing speculative metaphysics and down to earth rituasl.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe essays included in this volume provide for the reader the diverse and various facets of Buddhist thought and rituals. Not only does the work facilitate an understanding of the nature of Buddhist theory and practice but Furhtermore reveals the continuity in such theory and practice as Buddhism spread throughout the length and breadth of the vast continent of Asia.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eList of Abbreviation\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction (David J. Kalupahana)\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart 1\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Buddhist Doctrine of Anatta (T. Karunadasa)\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePratiyasmupada and the Renunciation of Mystery (David J. Kalapahana)\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSpace Emptiness and Freedom (R.D. Gunaratne)\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe social relevance of the Buddhist Nibbana Ideal (P.D. Premasiri)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Bodhisattva Ideal Some Observations (Samath Nanayakkara)\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Syncertism of Chinese Ch’an and pure land Buddhism (Heng ching Shih)\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart 2\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eIntegration of sutra and Tantra (Masao Ichishima)\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Mahisaka view of women (Cheng mei ku)\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Significance of Paritta and its application in the Theravada tradition (Hammalawa Saddhatissa)\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Paritta Ceremony of Sri Lanka its Antiquity and Symbolism (Lily de Silva)\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSignificance of the Ritual concerning offerings to ancestors in Theraveda Buddhism (P.D. Premasiri)\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eA Ritual of Mahayana Vinaya Self Sacrifice (Chang Mei Ku)\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eChinese Buddhist Confessional Rituals their origin and Spiritual implications (Hsiang chou to)\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of Contributors\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"David J. Kalupahana","offers":[{"title":"Default Title","offer_id":41587897237642,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhistthoughtandritual.jpg?v=1659514691"},{"product_id":"caste-and-buddhist-philosophy-continuity-of-some-buddhist-arguments-against-the-realist-interpretation-of-social-denominations","title":"Caste and Buddhist Philosophy","description":"\u003cp style=\"text-align: left;\"\u003eFrom the sixth to the eighth century CE, the Buddhist Philosopher paid considerable attention to the issue of the caste-classes. Far from seeking to reform the non-buddhist social environment, they endeavoured to undermine theoretical attempts at “naturalizing” the social statuses, especially Kumarila’s doctrine of the perceptibility of jati. Significant parts of their critique is strongly indebted to earlier, mainly caonical arguments shaped in order to neutralize the Brhahmins’ pride in caste. But closer scrutiny also reveals the innovations that were made possible by the renewal of Buddhist semantics around the so-called apoha (“exclusion”) theory. Eltschinger’s study presents the gist of the early Buddhist arguments, the modalities of their appropriation by the later philosophers as well as the new developments induced by the epistemologists.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eVincent Eltschinger\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ehas studied and taught at the University of Lausanne and is now a research fellow at the Austrian Academy of Sciences. His many books and articles bear on the religious and apologetic dimensions of late Indian Buddhist philosophy as well as on the religion philosophical interaction between Buddhism and Brhamanical orthodoxy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe French original of this book was published in 2000 as I was still a doctoral student at the University of Lausanne. Since then, I have never turned back to the issue of the Buddhist treatment of the caste-classes, and, t the best of my knowledge, no substantial study has been dedicatedto this topic in the meantime. While revising Raynald prevereau’s excellent translation, I became increasingly aware of the many defect of the original study. Among the most congenial and hence irredeemable ones, let me mention a lack of sociohistorical contexualization, the teleological nature of the presentation, and my disregard for issues of canonicity and canonization. Since then, my reading scholars like R.M. Davidson, A. Sanderson and G. Schopen, to name but a few, has convinced me that such a purely “Internalist”. Way of dealing with textual sources should belong to the past. Fortunately, this textual sources should belong to the opportunity to improve my reading of certain passages, to add a few source materials and to update bibliographical references. Moreover, following a recent study by H. Krasser (2011). I am now inclined to ascribe earlier dates to Dharmakirti ( a junior contemporary of Dharmapala and a senior contemporary of Bhaviveka, some time during the sixth century). I have tried my best in order to accommodate my argument with this new chronology. Most sincere thanks are due to Alexander von Rospatt and Ernst Steinkellner ( as ever!) for their readiness to publish this monograph in the Buddhist Tradition series, and to the elisabet de Boer fund for Financing its English translation. Finally Raynald Prevereau deserves my heartfelt gratitude for all he has been doing, from the first version of his translation to the tiresome incorporation of my final corrections\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe rigorous denial by the Buddha and his followers of the Brahmanic idea of castes as a natural fact is a well-known detail in the long history of the study of India's social structures and their ideological background. From early canonical texts to later philosophical literature, this denial is regularly attested. The early Buddhist positions and refutations have been extensively documented, beginning with the seminal study by Richard Fick (German: Kiel 1897, English: Varanasi 1972). However, with the exception of P. L. Barua, who presents early arguments against caste as a fact of nature, the study of these positions has focussed on the social and historical data they may provide. Until now, the later systematic and post-systematic developments in Buddhist philosophical traditions have not been taken into consideration, It is these that are the focus of this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author offers a detailed analysis of the arguments against the Brahmanic \"naturalization of caste,\" as propounded by Dharmakirti (ca. 600 CE) and his successors up to Prajfiakaragupta (ca. 800 CE), and in the process pays close attention to their historical context as exemplified by the writings of Aryadeva, Vasubandhu, Dharrnapala, and Candrakirti. The first section provides a survey of the canonical material in relevant Pali Suttas and subsequent Avadana and [ataka literature. This introduces the reader to the sources for the arguments concerning caste, both against caste as a natural fact and for caste as an outcome of social conventions. Arguing from biological and genealogical standpoints, and pointing to the instability of brahmanity as a social category, these early materials reject that \"brahmanity\" is a natural given. While it is evident that one objective of these early sources was to proselytize, the attempts to systematize the Buddha's teachings in the different scholastic Abhidharmas were in the main intent on doctrinal clarifications within the various Buddhist groups. The question whether castes are a natural given rather than a social construct was only of marginal interest. In the sixth and seventh centuries, however, with Dharmapala and Dharrnakirti and his contemporary Candrakirti. Buddhist scholasticism increasingly confronted non-Buddhist traditions. As a result Buddhist polemics against the innateness of caste were provided with a more rigorous philosophical foundation. Dharmakirtf in particular \"was the first to move the polemic to the level of epistemology and ontology\" (p. 59). This transformed the traditional reasoning into strict arguments formed in terms of the standards Dharmakirti had shaped in his ontology, epistemology and logic .\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe main part of the book presents the final stage in the evolution of polemics against the \"naturalization\" of caste in the sense of \"any attempt to include caste among the things that do not depend or proceed exclusively from human thought and arbitrary conventions, i.e., to consider caste as agreeing with nature' and not merely with people's social and linguistic habits\" (p. xix). This section focuses on the arguments of Dharrnakirti. These are set into the context of pre- and post-Dharrnakirtian Buddhist voices, including Vasubandhu, Aryadeva, Candrakirti, Dharrnapala, Dharmakirti's commentators Sakyabuddhi, Kamakagomin and Prajfiakaragupta, as well as Santara~ita and Kamalasila, Representing the Brahmanic opposition, the Mimamsaka Kumarila was in all likelihood Dharmakirti's main opponent for his arguments concerning the perceptibility of distinct classes. Internally, Dharmakirti's arguments are found in the context of his explanations concerning nominalistic ontology and linguistic theory. This is because he does not separate the problem of caste from that of universals in general.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThroughout the volume, these steps are carefully attested with clear translations and textual documentation. Wrapping up the results of his study, the author's conclusions draw a succinct picture of the Buddhist position on caste, gained through the broader understanding of the historical and social facts and changes that took place during the periods these documents were created. Moreover, in considering the validity of his study for present-day India, the author ventures the opinion that \"the vast majority of points raised in the Buddhist argumentations remain a burning question, even today\"\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eEditors' foreword\u003c\/td\u003e\n\u003ctd width=\"5%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface to the English translation\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface to the French original.\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 1 -\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eCanonical antecedents\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.1\u003c\/td\u003e\n\u003ctd\u003eOutline of a Buddhist explanation.\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.2\u003c\/td\u003e\n\u003ctd\u003eBiological arguments: animal and plant species\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.3\u003c\/td\u003e\n\u003ctd\u003eGenealogical arguments.\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.4\u003c\/td\u003e\n\u003ctd\u003eUnstable brahmanity.\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 2 -\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDharrnakirti and his successors\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1\u003c\/td\u003e\n\u003ctd\u003eBefore and around Dharmakirti\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1\u003c\/td\u003e\n\u003ctd\u003eIntroduction.\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.1\u003c\/td\u003e\n\u003ctd\u003eVasubandhu against the homogeneous character (sabhagata\/nikayasabhaga)\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.2\u003c\/td\u003e\n\u003ctd\u003eAryadeva and Candrakirti\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.3\u003c\/td\u003e\n\u003ctd\u003eDharrnapala and the Brahmanic usurpation\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2\u003c\/td\u003e\n\u003ctd\u003eDharmakirti and the reformulation of the polemic.\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.1\u003c\/td\u003e\n\u003ctd\u003eInternal explanation: the theory of exclusion (apoha).\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2\u003c\/td\u003e\n\u003ctd\u003eContext and problematic of Dharmakirti's discussion\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3\u003c\/td\u003e\n\u003ctd\u003eDharmakirti against the class jati\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.1\u003c\/td\u003e\n\u003ctd\u003eImmediate context\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.2\u003c\/td\u003e\n\u003ctd\u003eThe argument\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.3\u003c\/td\u003e\n\u003ctd\u003eExplanation\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.4\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4\u003c\/td\u003e\n\u003ctd\u003eOn the perceptibility of class jati\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.1\u003c\/td\u003e\n\u003ctd\u003eKumarila\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.2\u003c\/td\u003e\n\u003ctd\u003eDharrnakirti.\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.3\u003c\/td\u003e\n\u003ctd\u003ePrajfiakaragupta\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5\u003c\/td\u003e\n\u003ctd\u003ePost-Dharrnakirtian developments of the argumentation\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5.1\u003c\/td\u003e\n\u003ctd\u003eBiological and genealogical arguments\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5.2\u003c\/td\u003e\n\u003ctd\u003eThe \"true Brahmins\": substitution of the paradigm ofbrahmanity\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5.3\u003c\/td\u003e\n\u003ctd\u003eActivity (kriya) and sacraments (samaskara)\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5.4\u003c\/td\u003e\n\u003ctd\u003eLineage (gotra) and genealogy\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5.5\u003c\/td\u003e\n\u003ctd\u003eSuperior capacities of Brahmins\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5.6\u003c\/td\u003e\n\u003ctd\u003eConclusions\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 3 -\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eConclusions\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e157\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography and abbreviations\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndices\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Vincent Eltschinger","offers":[{"title":"Default Title","offer_id":41588007174282,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CASTEANDBUDDHISTPHILOSOPHY.jpg?v=1660386450"},{"product_id":"the-central-conception-of-buddhism-and-the-meaning-of-the-word-dharma","title":"The Central Conception of Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis short treatise explains in detail the principle of Radical Pluralism which asserts that the elements alone are realities while every combination of them is a mere name covering a plurality of separate elements. The principle has been elucidated by its contrast with Arambhavada which maintains the reality of the whole as well as of the elements and with Parinama-vada which ascribes absolute reality to the whole. The work is divided into sixteen sections dealing with Skandhas, Ayatanas, Dhatus, Elements of mind, Pratityasamutpada, Karma, Impermanence in Sankhya-Yoga, Theory of Cognition, Pre-Buddhaic Buddhism etc. It has two appendices dealing with the views of Vasubandhu on the fundamental principles of Sarvastivada and the classification of all elements of existence according to the Sarvastivadins. The two indices appended to the work record proper names and Sanskrit terms occurring in the work.\u003c\/p\u003e","brand":"Th. Stcherbatsky","offers":[{"title":"Default Title","offer_id":41588397932682,"sku":"","price":175.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CentralConceptionofBuddhism.jpg?v=1659522996"},{"product_id":"the-central-philosophy-of-buddhism-a-study-of-the-madhyamika-system","title":"The Central Philosophy of Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Vastness of Buddhism is surprisingly immense. An extensive and varied literature, covering a period of more than fifteen centuries, is scattered in a score of languages. Its complexity is no less formidable; its school and sub-schools are bewildering in their number and in the twists and turns of their thought. The greatest difficulty facing the student is the lack of an accredited tradition of interpretation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism and its religious philosophy have frequently undergone periods of major regeneration. White this willingness to reformulate periods of major regeneration. While this willingness to reformulate the insights of the Buddha for a different cultural context is one of its outstanding virtues, it is also a source of difficulties for the unguided Western student who often becomes lost and confused in the midst of this richness of ideas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn his study of the Madhyamika School, founded in the 2nd century by Nagarjuna, one of the greatest thinkers of all time, T.R.V. Murti presents the central doctrine of Buddhism, which is the absence of any autonomous existence in individuals and phenomena. Drawing on a wealth of documentation the author analyses the development of Buddhist thought in India and its parallels with certain Western philosophies, and he finally illuminates the relevance of the ancient doctrine to the present day.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTirupattur Rameseshayyar Venkatachala Murti (15th June, 1902-18th March 1986) was born in a South Indian middle-class Brahmana family. He was educated first at Tiruppattur and later at Tiruchirapalli where his early undergraduate study was undertaken at the then Bishop Heber College.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter a gap of several years spent in the cause of gandhi's Nationalist movement, in 1925 he joined the Banaras Hindu University (BHU). The presence of both the Sanskrit College and the Hindu University side by side in Banaras allowed him the unique advantage of pursuing classical Sanskrit training and Western style University study. (This dual background qualified Prof. Murti for important service on the \"Sanskrit Commission\" (1956-57) Constituted by the Indian Government to review the scope and future of Sanskrit vis a vis higher education in India.)\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e“ALTHOUGH a hundred years have elapsed since the scientific study of Buddhism has been initiated in Europe, we are nevertheless still in the dark about the fundamental teachings of this religion and its philosophy. Certainly no other religion has proved so refractory to clear formulation.\" This observation of the late Professor Stcherbatsky made in 1927 (The Conception of Buddhist Nirvana, p. r) remains no less true today. It is also a measure of the difficulties which one encounters in this field. The vastness of Buddhism is surprisingly immense. An extensive and varied literature, canonical, exegetical and systematic, covering a period of more than fifteen centuries, is scattered in a score of languages, Sanskrit, Pali, Tibetan, Chinese and several Mongolian languages. Its complexity is no less formidable; its schools and sub-schools are bewildering in their number and in the twists and turns of their thought. The greatest difficulty encountered is the lack of an accredited tradition of interpretation which might set aright many inaccuracies and shortcomings in our understanding. In spite of these admitted difficulties, a determined attempt should be made to understand Buddhism. This is essential for a correct and fruitful understanding of Indian philosophy and religion on which Buddhism has exercised a profound and permanent influence. Moreover, Buddhism forms the staple culture of the south, east and far-east Asian countries. A study of Buddhism should also prove valuable as a contribution to world-culture. And this may not be without significance in the context of the present-day world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Madhyamika philosophy claims our attention as the system which created a revolution in Buddhism and through that in the whole range of Indian philosophy. The entire Buddhist thought turned on the Stinyata doctrine of the Madhyamika. The earlier pluralistic phase of Buddhism, its rejection of substance and the rather uncritical erection of a theory of elements, was clearly a preparation for the fully critical and self-conscious dialectic of Nagai-- Jana_ The Yogacara-Vijiianavada Idealism explicitly accepts the slinyata of the Madhyamika, and gives it an idealistic turn. The aitical and absolutist trend in Brahmanical thought is also trace-able to the Madhyamika.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eConsidering the role and the importance of the Madhyamika, I have ventured to appraise it as the Central Philosophy of Buddhism. Modem literature on the subject is neither too plentiful nor free from misunderstanding. Our standard text-books on Indian philo-sophy content themselves with a perfunctory treatment of the system. There is a tendency on the part of some critics and historians of thought to dismiss it as nihilism; many even identify it with the Vedanta. Such criticism is as uninformed as it is misleading. Stcherbatsky's book, The Conception of Buddhist Niroduce, is an exception to this. But it is hardly to be expected that in the course of about to pages, most of which are devoted to polemic and the elucidation of the conception of nirvana, anything like an adequate exposition of the Madhyamika philosophy could be made. The present work is an attempt to fill this gap in our lmowledge. It is a full study of the Mfidhyamika philosophy in all its important aspects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book falls into three well-defined but connected parts of unequal length. The first is mainly historical: it traces the origin and development of the Madhyamika philosophy, its dialectic, as the attempt to resolve the conflict that was engendered by the two main traditions of Indian philosophy, the athrevada (substance view of reality) and the anatmavada (modal view of reality). The anticipations of the dialectic are to be found in the celebrated 'silence of Buddha, in his refusal to speculate and to predicate empirical cate-godes of the transcendent reality. The development of the Madhyamika stages and schools of thought and their literature is dealt with at some considerable length. The possible influence of the Madhyamika on later philosophy, especially on the ViKlanavada and the Vedanta, is also indicated. The second and main part is devoted to a full and critical exposition of the Madhyamika philosophy, the structure of its dialectic, the application of the dialectic to categories of thought, its conception of the Absolute, and its ethics and religion. The chapter on the Application of the Dialectic is chiefly of historical interest and is somewhat technical; it may be omitted on the first reading. The but part of the book compares the Midltyamika with some of the well-known dialectical systems of the West (Kant, Hegel and Bradley), and undertakes a short study of the different absolutisms (Madhyamika, Vijiianavada and the Vedanta) whose different standpoints are not generally appreciated. There is a measure of risk in comparative studies. No two systems of thought or even aspects of them are quite identical or similar. On the other hand, if they were absolutely unique, we could not differentiate or understand them.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis reprinting of T.R.V. Murti’s classic exposition of Madhyamika on the sixtieth anniversary of its original publication will undoubtedly spark renewed interest in the work and in the study of Mildhyamika philosophy in South Asia. With this reprinting, Motilal Banarsidass continues its laudatory work of promoting the study of Indian philosophy and Buddhism. Upon publication, The Central Philosophy of Buddhism was widely heralded as the finest synthesis of Madhyamika then available. Writing in the Journal a\/Asian Studies in 1956, the celebrated American Sanskritist Daniel Ingalls called it \"the best exposition of Sunyavada philosophy that has been written in English.\" Murti's work offers a bold and erudite attempt to place Madhyamika in the history of Indian thought and to present it in a philosophically attuned manner. His efforts to position Nagarjuna’s views in dialogue with European philosophical traditions promoted both leamed interest in Madhyamika and research into its textual foundations. The book helped Madhyamika receive the serious attention it so deserves.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFollowing in the line of Stcherbatsky, Murti rightfully rejected the nihilistic interpretation of Madhyamika that had flourished in European readings of it for many decades prior to his workand that still crops up today. He drew attention to the broader implications of negation in the texts of Nagarjuna, Aryadeva, and Candrakirti, showing the \"destructive\" character of their arguments against rival philosophical positions and common sense views to be in service of the attainment ofprajiia, which he translated as \"intuition.\" He can further be credited with working out a solution to the seeming contradiction that M5dhyamikas, on the one hand, frequently describe the ultimate (paramartha) as surpassing the realm of the mind (buddhi, which he renders as \"Reason\") but, on the other hand, utilize rational thinking as part and parcel of their presentation of Buddhist teachings and as essential to religious pursuits. Mufti's resolution of the conundrum as a dialectic that aims at surpassing \"Reason\" in aim of an \"Absolute\" clearly bore the influence of his interests in Kant, Hegel, and Sankara and cannot now be supported. However, he deserves our admiration for his identification of this and a good many other tensions in Madhyamika thinking and for his intellectual creativity in attempting a coherent resolution of them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile many have pointed out that Murti offers a view of Madhyamika at odds with that of the authors on whom he relies, the frequency with which his work has been cited attests to its continued importance. Indeed, a true sign of scholarly contribution lies in the ability to net an agenda for future research, to remain at the center of investigation and refutation. After reading Mures work a remarkable five times over, Jeffrey Hopkins credits it with inspiring his authorship of Meditation on Emptiness, a work that shows how the Tibetan Gelukpa (dge lugs pa) Prasa.gfica-Midhyamika tradition embraces reason as a tool of insight and as useful in meditation (showing that reasoned analysis is, in fact, a kind of meditation), and so responds to some of Murti's central claims.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the sixty years since this work was first published, the study of Indian and Buddhist philosophy has provided progressively greater detail on all manner of issues, with greater scrutiny directed at individual authors, texts, doctrines, and social and historical relationships. This makes Murti's grand portrayal of a dialectic driving the history of Indian thought — sweeping up the Upani ads, the Buddha, SA.Ichya, Abhidharma, Madhyamika, Yogacara, and Vedanta—all the more striking. These broad strokes Mori works in have been found in many cases to be lacking support from a close study of the texts in question, as has the Hegelian dialectic he proposes m a framework for Indian philosophy. His work, though, forces us to consider the merits of sketching the \"big picture\": sixty years later, is it time to take up the challenge Murti took for himself? Are we ready for a new grand vision of Indian philosophy? Of Madliyamika? If so, we would do well to resist the temptation to import a ready-made framework into which we fit these hard-won details. Few now would attempt a Hegelian model for the history of European philosophy; even less would it be appropriate for Indian thought, which Hegel himself falsely believed was not \"real\" philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThat said, Murti's engagement in comparative philosophy is commendable, as are ongoing efforts to create dialog between disparate traditions. We should keep in mind the long list of western philosophers to whom Nagarjuna has been declared the Indian forerunner, remembering that comparison is always a matter of \"fit\" and \"unfit,\" to adopt Jonathan Z. Smith's language. Comparison will illuminate aspects of a given figure's views, bringing to the fore previously unnoticed qualities and, at its best, offer solutions to the difficulties in a given philosophy. However, we will always find an element of \"unfit\"the alignment between distinct thinkers will never be perfect; unique aspects will remain. Nagarjuna will never be Kant (or Hegel, or Schopenhauer, or Wittgenstein), nor should we want him to be. In placing Madhyamika next to Kant, Hegel, and F.H. Bradley, The Central sophy of Buddhism rightfully situates it as a philosophy every bit as rigorous and sophisticated as its westem counterparts, one that, we should note, has a great many current practitioners for whom Madhyamika constitutes a way of life.\u003c\/p\u003e","brand":"T. R. V. Murti","offers":[{"title":"Default Title","offer_id":41588459077770,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CENTRALPHILOSOPHYOFBUDDHISM.jpg?v=1660390237"},{"product_id":"cetana-and-the-dynamics-of-volition-in-theravada-buddhism","title":"Cetana and the Dynamics of Volition in Theravada Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (525 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhat do the scriptures of Theravada Buddhism have to say about the most basic psychological processes through which alternatives are assessed, purposes are developed, and goal-oriented acts are initiated? How can Theravada make volitional endeavour central to Buddhist practice, while denying the existence of a self who wills? How can the text emphasize ethical striving, and yet uphold the principle that all physical and mental acts arise through causes and conditions? This book adds another perspective to Theravada scholarship by exploring various subtle Pali terms that seek to display the nuances of human motivation. Cetana is shown to be the purposive impetus that links ethically good and bad attitudes of mind with corresponding acts of body, speech, and mind. The argument is made that Theravada does not posit a controlling will, but seeks to establish the possibility of changing attitudes, purposes, and acts through holistic methods of training. Theravada maintains that changes in attitude are possible because the mind has the capacity to observe its own processes of conditioning, and is able to greatly diversify its responses to its own concepts and to factors in its environment.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNalini Devdas was born in Bangalore, India. For over two decades she was an Associate Professor in the Deptt. of Religion of Carleton Univ., Ottawa, Canada. Her research continues to be focused on the relationship between psychology and ethics in the Pali texts of Theravada Buddhism.\u003c\/p\u003e","brand":"Nalini Devdas","offers":[{"title":"Default Title","offer_id":41588479033482,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CETANA.jpg?v=1660386509"},{"product_id":"collected-papers-on-the-tathagatagarbha-doctrine","title":"Collected Papers on the Tathagatagarbha Doctrine","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume brings together a selection of the late author's previously published papers written in English (and one in German). Their subject matter relates by and large to the tathagatagarbha theory or the idea of Buddhanature, which have been the main subjects of his research over the years.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn part 1 he singled out those scriptures that use the term tathagatagarbha as their principal term and identified three scriptures-Tathagatagarbha-sutra, Anµunatvapurnatvanirdesa, and srimaladevinirdesa-as the basis for the formation of the tathagatagarbha theory. Next, he has placed the Mahayana Mahaparinirvana-sutra, which uses the term buddhadhatu for the first time as a synonym of tathagatagarbha, and associated scriptures in a second group, while in the third group we have the Lankavatara-sutra and so on, in which the concept of tathagatagarbha is identified with alayavijnana, the basic concept of the Vijnanavada.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn part 2, he dealt with the prehistory of the tathagatagarbha theory in Mahayana scriptures that use terms synonymous with tathagatagarbha, such as gotra and dhatu, tathagatagotra, tathagatotpattisambhava, aryavamsa, buddhaputra, dharmadhatu and dharmakaya, cittaprakrti, and so on. The main points made in this work are discussed in the papers that have now been brought together in the present volume.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis volume has for convenience's sake been divided into seven parts according to the subject matter. Part 1 presents a textual study, namely, a critical edition of chapter 6 of the Lankavatara. Part 2 deals with subjects concerning scriptures such as the Lankavatara, part 3 with technical terms and basic concepts of the tathagatagarbha theory, part 4 with the tathagatagarbha doctrine in general, and part 5 with Japanese Buddhism and Buddhism in East Asia (on the basis of scriptures translated into Chinese). Part 6 presents a historical survey of Japanese scholarship on Buddhism, and part 7 consists of several book reviews.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJikido Takasaki, D. Litt. (1926-2013), was a specialist in Indian Buddhism, especially the philosophy of Mahayana Buddhism. After graduating from the University of Tokyo in 1950, he studied at the Bhandarkar Oriental Research Institute at Poona, making a special study of the Ratnagotravibhaga, for which he received a PhD degree in 1959 from the University of Poona. He began his teaching career in 1957 at Komazawa University, Tokyo, and after a period of teaching at Osaka University he eventually gained a professorship at the University of Tokyo in 1977, from where he retired in 1987. His many publications include, in addition to the present work, The Formation of Tathagata Thought (in Japanese), Lectures on the Lankavatarasutra (in Japanese), and An Introduction to Buddhism (in Japanese and English).\u003c\/p\u003e","brand":"Jikido Takasaki","offers":[{"title":"Default Title","offer_id":41588516913290,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COLLECTEDPAPERSONTHETATHAGATAGARBHA.jpg?v=1660386702"},{"product_id":"the-conception-of-buddhist-nirvana-with-sanskrit-text-of-madhyamaka-karika","title":"The Conception of Buddhist Nirvana","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Conception of Buddhist Nirvana provides an English Translation of Nagarjuna's chapters on Causality and Nirvana and Chandrakiriti's comprehensive commentary on the Sanskrit Text and presents a rare exposition of the Madhyamaka Dialectic. The book is edited by Jaideva Singh with an exhaustive introduction, containing the historical background of the Madhyamaka philosophy, a lucid exposition of its merciless logic, an admirable presentation of its uncanny metaphysics and a systematic account of its soteriology and Buddhology. The editor has also provided an Analysis of Contents and has added those portions of the text and the Sanskrit commentary on the basis of which Stcherbatsky wrote out his book. This will enable the reader to make a comparative study of Stcherbatsky's version with the Original Sanskrit.\u003c\/p\u003e","brand":"Th. Stcherbatsky","offers":[{"title":"Paperback","offer_id":41588535951498,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41588535984266,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/conceptionofbuddhistnirvana.jpg?v=1659524494"},{"product_id":"the-debate-of-king-milinda-an-abridgement-of-the-milinda-panha","title":"The Debate of King Milinda","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Milinda Panha is, with good reason, a famous work of Buddhist literature, probably compiled in the first century B.C. It presents Buddhist doctrine in a very attractive and memorable form as a dialogue between a Bactrian Greek king, Milinda, who plays the 'Devil's Advocate' and a Buddhist sage, Nagasena. The topics covered include most of those questions commonly asked by Westerners such as \"If there is no soul, what is it that is reborn?\" and \"If there is no soul, who is talking to you now?\" This abridgement provides a concise presentation of this masterpiece of Buddhist literature. The introduction outlines the historical background against which the dialogues took place, indicating the meeting of two great cultures-that of ancient Greece and the Buddhism of the Indus valley which was a legacy of the great Emperor Asoka. It is hoped that the adequate references, glossary, index and list of Pali quotations will provide readers with an incentive to read further from the translations of the Pali texts.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBhikkhu Pesala is an English monk ordained in 1979 by Venerable Mahasi Sayadaw of Burma while the Venerable Sayadaw was on a mission to the United Kingdom to teach Vipassana Meditation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBhikkhu Pesala has visited Burma three times to train in Mahasi Sayadaw's Vipassana method.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter returning to the UK in 1985 he worked closely with Venerable Hammalawa Saddhatissa, helping him to prepare a number of publications including:\u003c\/p\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003e'A Buddhist Manual',\u003c\/li\u003e\n\u003cli\u003e'Abhidhammatthavibhavini-tika',\u003c\/li\u003e\n\u003cli\u003e'Pali Literature of South-East Asia'\u003c\/li\u003e\n\u003cli\u003eand 'Facets of Buddhism'\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan\u003eIn 1995, Bhikkhu Pesala founded the \"Association for Insight Meditation\" to promote the Venerable Mahasi Sayadaw's teaching and meditation method.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Milinda Pamha is a Pali Book written in about the 1st century B.C. King Milinda a Bactrian king who ruled the northeast of India met a learned monk called Nagasena and the king put a number of questions on the philosophy psychology and ethics of Buddhism I presume this debate was conducted in the Bactrian greek language but was later translated into Palin and\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/Hindu\/sanskrit\/\"\u003e\u003c\/a\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis well known Pali book called Milinda Pamha or question of king Milinda has twice been translated into English in 1890 and in 1969. both translations are literary and in many places literal therefore they were mainly confined to scholars. This present work is however not a literal but a free rendering making an abridgement and aimed at the reader who prefers to take a short cut rather than the long way not notwithstanding that the latter may be very beautiful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe framework remains the same as the original but in many cases the number of similes used to make point has been reduced.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author Bhikku pesala is a Buddhist monk who had training in Burma and Thailand whose knowledge of Pali has enabled him to check areas of ambiguous translation to compile this concise and readable work in elegant modern English while his knowledge of Buddhism has enabled him to clarify some obscure ideas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book will certainly serve its intended aim by the uncomplicated presentation of the original work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Milinda Pañha is an ancient and much venerated book of the Buddhists, indeed regarded so highly as to be included by the Burmese in the Pall Canon. In the Pali book it says that the conversations between King Milinda and Nagasena took place five hundred years after the Parinibbana of the Buddha. Mr. T.W. Rhys Davids, the most able translator of the Pali texts) regarded the Milinda Panha very highly. He said, j venture to think that the Questions of King Milinda’ is undoubtedly the masterpiece of Indian prose; and indeed the best book of its class, from a literary point of view, that had been produced in any country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe style of the Milinda Pañha is very much like a Platonic dialogue) Nagasena playing the part of Socrates and winning over King Milinda to the Buddhist view point by his sound reasoning and his fitting similes. The author is not known but it is almost certain that he lived in the far northwest of India or in the Punjab, since he mentions no place in the interior of India south of the Ganges. This is supported by what is definitely known about King Menander, a Bactrian king identified with Milinda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuch more is known about King Menander. Many of his coins have been found over a wide area of northern India, as far west as Kabul, as far east as Mathura and as far north as Kashmir. The portrait is sometimes of a young man and other times that of a very old man. Plutarch says, “Menander was a king noted for justice who enjoyed such popularity with his subjects that upon his death, which took place in camp, diverse cities contended for the possession of his ashes. The dispute was settled by the representatives of the different cities agreeing to divide the relics, and then erecting separate monuments to his memory”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe recent publication of the Mir Zakah treasure confirms the rule of Menander in Ghazni and adjoining areas of the Kabul valley in the north (there are 521 coins of Menander in that treasure). The discovery of an Attic Tetradrachm of Menander sets speculation at rest; he must have ruled over the Kabul region. In the north he occupied Hazara and the Swat valley.2 So Menander was one of the most important of those Greek kings who continued in Bactria the dominion founded by Alexander the Great. He probably reigned from about 150 to 10 B.C. (thus dating his conversations not much more than 400 years after the Parinibbana of the Buddha). Strabo, draws attention in passing to the remarkable way in which the kingdom of Bactria expanded beyond its original limits, and he mentions incidentally that the kings chiefly responsible were Demetrius and Menander... But Menander left a far deeper mark on the tradition of India than did Demetrius.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMenander annexed the Indus delta, the peninsula of Surastra (Kathiavar), occupied Mathura on the Jumna, besieged Madyamika (Nagari near Chitor) and Saketam in southern Oudh, arid threatened the capital, Patahputta. But the invasion was repulsed and Menander was forced to return to his own country. Since the Bactrians later became Buddhists there can be little doubt that King Menander is indeed the King Milinda referred to in the book. However, the conversations may be just a literary device-the author used to add interest, His primary aim is to clarify Buddhist doctrine and to refute the wrong views promulgated by various opponents of Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe introductory story in the Milinda Panha concerning Nagasena’s upbringing is almost identical to the story of the young Moggaliputta Tissa, which is told in the Mahavamsa, the Ceylon Chronicles. Moggaliputta Tissa Thera lived about a hundred years before Menander and is mentioned twice in the text [Miln. pp 3,71] so it is probably his story that is the older of the two. However, the Mahãvamsa was written much later, by Mahãnãma at the beginning of the 6th century AD., so the story could have been borrowed by Mahãnama from the Milinda Pañha, which was by then a venerable book edited by Buddhaghosa. (In the Milinda Tika, a commentary on the Milinda Panha, it is stated that several verses of prologue and epilogue in the Milinda Pañha were composed by Buddhaghosa).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom the supposed conversation that Milinda has with Purana Kassapa, Makkhali Gosala and other ascetics3 it is obvious that this introductory story was fabricated by the author since these ascetics were contemporaries of the Buddha. The story is based on the Samanña Phala Sutta of the Digha Nikaya. One point of difference is noteworthy: in the Sãmanna Phala Sutta,4 Prince Ajatasattu goes to see the Buddha but is unable to recognize him; whereas in the introduction to the Milinda Panha, King Milinda says of Nagasena, There is no need to point him out to me,” thus showing his great superiority to Prince Ajatasattu.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe Rise of the Magadha Kingdom\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ein the Mahaparinibbana Sutta the Buddha predicted that the city of Pataliputta, which was founded shortly before his death, would become a great city, “Ananda, among the towns and cities that are centres of congregation and commerce of people of the Aryan race, this new town will become the greatest city called Pataliputta, a place where goods are unpacked, sold and distributed, but it will be in danger from flood, fire and internal I The Magadha Kingdom, of which Pataliputta (modern Patna) was the capital, gradually became the most powerful in all India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the mid 4th century B.C. a Sudra named Mahapadma Nanda usurped the throne of the kingdom of Magadha and became the ruler of a kingdom stretching from the Brahmaputra river in the east to the Beas in the west. But beyond the Beas were several small kingdoms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring this period, Alexander the Great conquered Persia and crossed the Hindu Kush into Bactria (Northern Afghanistan). It took him two years to subdue these inhospitable regions, but in so doing he founded several cities penetrating as far north as Samarkand and Leninabad (in the USSR). Another city has been identified at Charikar (north of Kabul). Hearing about the rivet Indus he recrossed the Hindu Kush in 327 B.C. and pushed eastwards to Taxila (Taklcasila), but when he reached the) helum river he encountered the Paurava rajah who had war elephants. Even the veterans of Macadonia were unable to continue against such opposition so Alexander was forced to retreat down the Indus river and thence back through Persia, where he died at Babylon in 323 B.C. Nevertheless, he had left behind him the foundations of the Bactrian kingdom and had surveyed the Jhelum and Indus rivers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter Alexander’s death, Chandragupta, the founder of the Mauryan dynasty, was able to drive away the Greek garrisons from the Indus valley. In 321 B.C. he defeated Nanda and became the ruler of the Magadha kingdom from the capital at Pãlalipurta. Alexander’s successor, Seleukos 1 Nikator, led an expedition against the Indians in 311 B.C. hoping to regain the Punjab. However, he was up against the might of Chandragupta. So, by 304 B.C., Seleukos was glad to conclude a treaty with him, giving his daughter in marriage and ceding large areas of what is now Baluchistan and Afghanistan in exchange for 500 war elephants. Seleukos sent his ambassador, Magasthenes, to Pataliputta and from what remains of his writings we know something about the size of the army and the strength of the fortifications there. Chandragupta ruled for 24 years and his son Bindusra, about whom we know very little, ruled for 28 years until his death in 269 B.C.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the time of Bindusara’s death his eldest son was the viceroy at Takkasila and his younger son, Asoka, was the viceroy at Ujjeni in the south. Asoka fought with his brother for the right to ascend to the throne, and when his brother was killed in battle, Asoka became the ruler of a vast empire from Bengal to Afghanistan. However, he was still not satisfied and it was only in the ninth year of his reign, after the bloody conquest of the Kalinga kingdom (Orissa) that he gave up warfare and became a devoted follower of Buddhism. Emperor Asoka sent missions of monks to the border areas of his great empire. Asokan inscriptions have been found in the Kabul valley written in Greek and Aramaic, and elsewhere his inscriptions say that he had made Dhamma conquests in Egypt, Syria, Macedonia, Greece, Cyprus, Bactria, Kashmir, Gandhãra, etc. The Mahavarnsa says that missionaries were sent to Kashmir, Gandhãra, Bactria, the Himalayas, Sindh (Gujarat), and inscriptions on relic caskets found in stupas at Sanchi record the success of those missions to the Himalayas. Unfortunately, the other stüpa records have been vandalised, but we can be sure that the missions to Kashmir and Gandhãra were successful since even in the Buddha’s time Takkasila was a renowned centre of learning. The Mahavarnsa also records that at the consecration of the Great Stupa in 157 B.C. monks came from Alasanda (Charika) in Yona (Bactria).\u003cb\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword by Series Editor\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEditor’s Preface\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMilinda’s India\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Rise of the Magadha Kingdom\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Rise of the Bactrian Kingdom\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eComparison with the Chinese text\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Arrangement of the Pali book\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Debate of King Milinda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePrologue\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Great Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA question of Concepts\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Long Journey\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eContinuity of Dhamma\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSustained Application\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBeginning the journey\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eNibbana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSeparation of Phenomena\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Buddha\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDid the Buddha Exist?\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMindfulness\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAttachment to the body\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMentality is hard to Discern\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMemory\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Resolution of Paradoxes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreliminary discussion\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eOn Honors paid to the Buddha\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Omniscience of the Buddha\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDevadatta’s ordination\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eCauses of earthquakes\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eAsseveration of truth\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Paradox of conception\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Duration of the Religion\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003ePurity of the Buddha\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003ePerfection of the Buddha\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eEquanimity of the Buddha\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Schism Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Minor and lesser precepts\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Esoteric teaching\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Fear of death\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eProtection from death\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe power of Mara\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eKnowledge of wrong doing\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Buddha is not possessive\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Unity of the order\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Dismissal Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eDhamma is best\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe compassion of the Buddha\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe modesty of the Buddha\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Buddha’s perfect speech\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Talking tree\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe last meal\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eAdoration of Relics\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Buddha’s foot is injured\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe true recluse\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Boasting of the Buddha\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eWho deserves Punishment?\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eDismissal of the order\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Omniscience Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Murder of Moggallana\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSecrecy of the Vinaya\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eIntentional lying\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eInvestigations of the Bodhisatta\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eOn Suicide\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eProtection by loving kindness\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eWhy did devadatta prosper?\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Weakness of women\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eVenerable Ananda’s courage\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Buddha’s change of heart\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Dwelling place chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eOn Dwelling places\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eRestraint of the stomach\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Best of Men\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eThe Ancient path\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Bodhisatta’s weakness\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eRespect for the robe\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eThe Merit of the potter\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eKing or Brahman?\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eRight Livelihood\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eThe Reluctance of the Buddha\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eThe Buddha’s teachers\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eQuestions solved by Inference\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eTwo Buddhas Cannot exist together\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eGifts to the order\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Advantages of a Recluse’s life\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Practice of Austerities\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eReverting to Laylife\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe mastery of the arahants\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eHeinous crimes\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Unvirtuous\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eIs water alive?\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Impediments Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eBe Without impediments\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Lay Arahant\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Offences of Arahants\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eWhat is not found in the world\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe uncaused\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eModes of production\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eDemons\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eLaying down of rules for monks\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Heat of the sun\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe winter Sun\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Vessantara Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Gift of Vessantara\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eAusterities\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe power of Evil\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSharing of Merit\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eDreams\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003ePremature Death\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eMiracles at shrines of Arahants\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eCam everyone understand the Dhamma??\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Bliss of Nibbana\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eDescription of Nibbana\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Realisation of Nibbana\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003ewhere is Nibbana\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Inference Chapter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eA Question solved by inference\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Ascetic practices\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Similes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Donkey\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Cockerel\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe female panther\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Bamboo\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Monkey\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Lotus\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Ocean\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Eartj\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eWater\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe moon\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Universal Monarch\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Mongoose\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Elephant\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eThe Indian crane\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eThe Bat\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe Leech\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eThe Rock Snake\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Carpenter\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe waterpot\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e’2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eQuotations\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Bhikkhu Pesala","offers":[{"title":"Default Title","offer_id":41588550762634,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DEBATEOFKINGMILINDA.jpg?v=1660390379"},{"product_id":"the-emptiness-of-emptiness-an-introduction-to-early-indian-madhyamika","title":"The Emptiness of Emptiness","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Madhyamika or Middle Way, a school of Buddhist thought that originated in India in the second or third century, was a decisive influence in the subsequent development of Mahayana Buddhism. In a new approach to its study, The Emptiness of Emptiness reconsiders the central doctrine of emptiness and shows that the Madhyamika critique of all philosophical views is both subtler and more radical than most Western interpretation indicates.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eBuilding on earlier research into Sanskrit and Tibetan sources, the present work also examines the assumptions that have governed the study of Asian soteriological philosophy. In assessing the philosophical significance of the Madhyamika, the author demonstrates that the thrust toward a self-critical awareness of methodological presuppositions lies at the very heart of early Indian Madhyamika.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn this analysis, the self-deconstructing categories of Nagarjuna and his immediate followers emerge as an edifying philosophy that may have a great deal to offer to the discussion of the related problems of objectivity and relativism issues crucial to the current philosophical conversation in the West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe volume also contains the first complete English translation of Candrakirti's Madhyamakavatara (The Entry into the Middle Way), with extensive exegetical and text-critical notes.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eC.W. Huntington, Jr. received his Ph. D. from the University of Michigan and has taught philosophy in the Antioch University program in Buddhist Studies.  His articles have appeared in Philosophy East and West, The Journal of Indian Philosophy, and The Encyclopedia of Indian Philosophies. Dr Huntington did research under a grant from the American Institute of Indian Studies.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book contains a study and a translation of The Entry into the Middle Way, a philosophical and religious text composed in India sometime during the first half of the seventh century A.D. by a Buddhist monk named Candrakirti. It was a treatise of critical importance to the devel-opment of Buddhism in Tibet and, presumably, in its native India as well. As the title implies, Candrakirti's text is essentially an introduc-tory manual for those wishing to study and practice the soteriological philosophy known as the Madhyamika (middle way) or Sunyavada (doctrine of emptiness). But it would be best to acknowledge from the very start that this \"primer\" was never intended to serve the needs of an audience like the one to which it is now being presented in its English translation. The first part of the book is therefore aimed at discovering what meaning The Entry into the Middle Way might have for us. It is designed to be read both as a commentary on Candrakirti's treatise and as an introduction to early Indian Madhyamika.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart 2 began years ago with Geshe Wangchen's intention to produce an unembellished translation of Candrakirti's Madhyamalcavalcira, as an introductory text for Madhyamika studies. Before long, however, it became evident that the treatise's extremely terse and cryptic style demanded some sort of annotation if our translation was to be useful to anyone not already familiar with early Indian Buddhist literature. Eventually even extensive annotation proved insufficient. In surveying modern publications dealing with the Madhyamika, we began to see that the maze of interpretations could be sorted into a few distinct themes which seemed to preserve, with only superficial variations, the vocabulary and attitudes critiqued by Nagarjuna and Candrakirti. The single exception to this pattern appears to be what I call the \"linguistic interpretation.\" In the face of this mass of Western scholarship, the plan to present a bare translation of the text seemed more inadequate than ever, and yet it was obvious that references to even recent studies had to be used with care and accompanied by explicit qualifications. The Madhyamika critique of all views and beliefs is certainly much subtler and much more radical than most Western interpretation indicates. Some introductory remarks were required to explain the situation, and soon the \"introduction\" had swelled to its present size. The translation represents a joint effort on the part of Geshe Wangchen and myself, but I assume full responsibility for assessing the significance of Candrakirti's work in the context of modern Buddhist scholarship. Early Madhyamika explicitly claims to operate as a rejection, or deconstruction, of all attempts to create a value-free, objective view of truth or reality. From the very beginning this was the crux of the Madhyamika critique, and in fact it was only much later, in reaction to the writings of Bhavaviveka and his followers, that this total rejection of all fixed views and beliefs came to be specifically associated with the name Prasatigika. The Sanskrit word dr,sli, which I have translated \"philosophical view,\" is actually a technical term used in a variety of contexts where it refers to the full range of opinion, belief, and intellectual conviction of any kind, and finally, to any form of reified thought, regardless of whether it is registered in a precisely articulated, rationalist methodology or in a largely unconscious tendency to think only according to certain innate patterns. Ultimately, the Madhyamika's rejection of all views is more the rejection of an attitude or way of thinking than the rejection of any particular concept. This element of Nagar juna's thought has been responsible for the greatest controversy among both ancient and modern commentators.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Madhyamika sets itself in opposition to a philosophical tradition which was preoccupied with the search for more and more precise technical terminology and had neglected the practical application of philosophical theory, which had previously carried the teachings into the emotive and volitional life of the early Buddhist community. Entirely apart from the pseudo problem of \"original Buddhism,\" Nagarjuna's critique can be understood as an attempt to reinstate what was clearly felt to be the earlier spirit of the buddha's teachings by prescribing a remedy to the complex of historical developments that had severed theory from practice. His concept of \"dependent designation\" recognizes that the meaning of words derives exclusively from their usage or application in everyday affairs. Accordingly, the significance of the words and concepts used within the Madhyamika system derives not from their supposed association with any objectively privileged vocabulary supporting a particular view of truth or reality, but from their special efficacy as instruments which may be applied in daily life to the sole purpose of eradicating the suffering caused by clinging, antipathy, and the delusion of reified thought. Thus, although Candrakirti has no fixed position to defend, it does not necessarily follow that his arguments are mere sophistry, for genuine meaning and significance is to be found in their purpose. The critical distinction here is between systematic philosophy, concerned with the presentation of a particular view or belief (drM), and edifying philosophy, engaged in strictly deconstructive activity (the Madhyamika prasarigaviikya). The central concepts of an edifying philosophy must ultimately be abandoned when they have served the purpose for which they were designed. Such concepts are not used to express a view but to achieve an effect: They are a means (upaya).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the course of the following pages I have referred to the Madhya-mika as \"stereological philosophy\" or \"philosophical propaganda.\" This has been done, first, in order to emphasize the all-important point that this philosophy cannot, even in theory, be dissociated from a concept of practical application; and second, so that it might be more clearly distinguished as a truly radical departure from the type of philosophical enterprise through which one endeavors to discover or define an objective, value-free view of truth or reality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, it must be stressed that while the work of modern deconstructionists provided the impetus for the linguistic interpretation of the Madhyamika I have developed, and even for some of the technical vocabulary I use to discuss Candrakirti's text, no one-to-one correspondence between two philosophical traditions separated by so much time and space does or can exist. I have used the ideas of Wittgenstein and other modern philosophers simply as hermeneutical tools to analyze the Madhyamika literature and to extrapolate from it in order to see what meaning it might have for us. And for us, meaning is necessarily embedded in the symbolic forms of our culture and our time. In response to the reader who condemns all such attempts to interpret a text on the ground that the text itself does not employ our linguistic and conceptual structures, I can only throw up my hands in despair of ever understanding any ancient way of thinking. At some point we simply must acknowledge that no translation and no text-critical methodology can be sacrosanct. Translation and all other forms of hermeneutical activity rest firmly on the preconscious forms of linguistic and cultural prejudices peculiar to our historical situation. The most vital challenge faced by scholars is certainly summed up in their responsibility to make their (and their readers') presuppositions entirely conscious and to con-vey through their work a sense of the wonder and uncertainty of coming to terms with the original text. The interpretive comments of part 1 are offered solely as a tool for approaching the Madhyamika as living philosophy. The translation will provide the reader with an opportunity to work as closely as possible to Candrakirti's writing.\u003c\/p\u003e","brand":"C. W. Huntington, Geshe Namgyal Wangchen","offers":[{"title":"Default Title","offer_id":41588552925322,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/EMPTINESSOFEMPTINESS.jpg?v=1660390470"},{"product_id":"essays-in-buddhist-theology","title":"Essays in Buddhist Theology","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism does not recognize a concept of the existence of God (Theos) such as found in Christianity, but here Theos is not used to refer only to an absolute deity like the Christian god. By \"theology,\" the author means the systematic delineation of the confrontation with the condition of the times while carrying on the engagement between the divine and oneself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism has spread widely down to the present and it manifests great diversity, in such forms as the neo-Buddhism of India, the Newar Buddhism of the Kathmandu basin, the Theravada Buddhism of Southeast Asia, Japanese Buddhism, and so on. But although Buddhism has taken various forms in different historical and cultural contexts, this does not necessarily mean that the construction of a \"Buddhist theology\" is insurmountably difficult. \"Buddhist theological research\" is a matter of researchers confronting contemporary conditions while based on Buddhist traditions belonging to diverse social and cultural conditions. In this way, a theology addressing the historical and cultural context will be born.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHence, the \"Buddhist theological research\" is rooted in the Buddhist traditions and the teachings of Tibetan and Indian Buddhism. This background is reflected in the basic understanding of such concepts as emptiness and dependent origination in the present book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMusashi Tachikawa, Professor Emeritus, (PhD, Harward University; D. Litt., Nagoya University), formally taught at Nagoya University (1970-92, then worked as a Professor at Aichi Gakuin University, Japan. His publications include The Structure of the World of Udayana's Realism (Reidel, 1980), A Hindu Worship Service in Sixteen Steps (Bulletin of the National Museum of Ethnology, 8:1 [1983]), An Introduction to the Philosophy of Nagarjuna (tr. by R. Giedel, Motilal Banarsidass, 1997), Indian Fire Ritual (together with S. Bahulkar and M. Kolhatkar, Motilal Banarsidass, 2001) Five Hundred Buddhist Deities (together with M. Mori and S. Yamaguchi, Adroit, Delhi, 2000), and Angkor Mandal Collection (together with Lokesh Chandra and S. Watanabe, Vajra Publishers, Kathmandu, 2006).\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e‘Theological” research of Buddhist thought has been a dream of mine since my days as a student. Buddhism does not recognize a concept of the existence of God (theos) such as found in Christianity. and for this reason. I have been criticized on numerous occasions with the assertion that the notion of “Buddhist theology” is inherently self-contradictory. I have responded, however, that I wish to use the term “theology” with a broad meaning. Here, theos is not used to refer only to an absolute deity like the Christian God. “The sacred that accompanies the person” in the various religious traditions I call theos or the divine. By “theology,” therefore, I mean the systematic delineation of the confrontation with the conditions of the times while carrying on the engagement between the divine and oneself-the one who conducts theological research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhism has spread widely down to the present and it manifests great diversity, in such forms as the neo-Buddhisrn of India, tho Newar Buddhism of the Kathmandu basin, the Theravada Buddhism of Southeast Asia, Japanese Buddhism, and so on. But although Buddhism has taken various forms in different historical and cultural contexts, this does not necessarily mean that the construction of a “Buddhist theology” is insurmountably difficult. What I term “Buddhist theological research” is a matter of researchers confronting contemporary conditions while based in Buddhist traditions belonging to diverse social and cultural conditions. In this way a theology addressing the historical and cultural context will be born.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHence, the “Buddhist theological research” I have undertaken is rooted in the Buddhist traditions that I have been involved with up to now. Since from my days as a student I have explored the teachings of Tibetan and Indian Buddhism, this background is reflected in my basic understanding of such concepts as emptiness and dependent origination in the present book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the same time, as a Japanese living through the latter part of the twentieth century, I have experienced the conditions of Japan during this period. It is impossible to avoid the involvements of family life, workplace relations, and local society. Hence, my ‘Buddhist theology”—this book might also be called a work in Buddhist doctrine could only have arisen within the culture and society in which I found myself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor us as persons of the contemporary age, the important issue is the world and history. Human actions are carried out in the locus of the world, but how human beings receive the temporality of their collective actions as a whole is history. A weak point of Japanese Buddhism has been that consideration of the world and history has been slight. I wonder if in the history of Japanese thought in general, not only Japanese Buddhism, the structure of the world and the temporality of action have not been continuously neglected issues.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn Japanese Buddhism, although there is no assertion of the existence of an absolute God, there are traditions that assert the existence of the sacred as personal. This is an asset that Japanese religious tradition can communicate to the world. In order to utilize this resource effectively, it is necessary to reposition the sacred within the problems of world and history. When considered in this way, the greatest pointer for Buddhist doctrinal study is surely the fundamental Buddhist concept of dependent origination. Dependent origination signifies that which arises dependently, that is, the world, and further, the working that arises dependently, that is, temporality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is an English translation of my work written in Japanese and published as Budda no Tetsugaku—Gendai Shiso to shire no Bukyo (Hozokan, 1998). I wish to express my deep appreciation to the translators, Mrs. Stirk Michiyo (Chapters 3—10) and Prof. Dennis Hirota (Ryukoku University, Kyoto: Chapters 1—2). Chapters I and 2 have also appeared in Dennis Hirota, ed., Toward a Contemporary Understanding of Pure Land Buddhism (State University of New York Press, 2000). I thank the State University of New York Press for permission to reproduce the material here. I also would like to thank my friend Mr. Ian Sinclair for giving me invaluable suggestions to this book.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe pre-modern and modern ages, which evolved, by and large, around western culture as their centre, placed significant trust in reason (logos). Of course, this does not mean the total absence of scepticism in people’s minds about reason. Even in the 19th century, which is often called the “century of reason,” there was a vehement rebellion against reason. Generally speaking, it is said that Descartes, the founder of modern rationalism, placed utter trust in the “human intellect, which empowers people to doubt.” He asserted that the existence of the human intellect is absolutely certain and beyond doubt. More recently, however, it has been revealed that even Descartes sometimes held serious doubts about reason, compromising his trust in it. Nevertheless, it is certainly true that, until the middle of the 20th century, namely, until the end of World War II, the trust of human beings in reason remained fairly unshaken. Until that time, Christians in western countries believed that human reason was a gift from God.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter World War II, however, a turning point emerged, at which people began to cast doubt on reason. They started to suspect that reason, long considered secure and firm, was not, after all, absolutely reliable. It turned out that even mathematics, which had been defined as one of the supreme forms of certainty, failed to prove its absolute assuredness. The problem is that people in modern times have been at a loss in relation to the profound question “what could be truly certain beyond doubt.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWho could have predicted such remarkable progress in production engineering as we have witnessed during the past half century. There used to be a belief among people that if production technology is improved significantly, this planet will be capable of taking care of a global population even twice its current size. Given support by this belief, presumably, it has actually happened that the population of a particular country has increased by several hundred million during the last two decades. Now it is feared that the country in question is hardly capable of coping with the problems triggered by the population explosion, such as environmental problems, in a proper way. It is scary indeed to imagine that, in another 50 years or so. the global population will reach an extraordinary level. The frightening reality today is that human beings have even failed so far to control emissions from automobiles, much less population increase.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt seems that we believed for a long time that with positive technological advancement, the future would always be bright and rosy, bringing happiness to human beings. It seems that—at least among those who participated in technological development—this was a commonly shared vision: It was a generally accepted idea that the unhappiness of human beings could be alleviated indefinitely by means of developing sophisticated production technology, and that technology could be “transferred” across the world to benefit many peoples. We somehow assumed that the resources necessary for technological advancement existed infinitely on this planet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday’s circumstances, however, oblige us to make a serious and fundamental review of the way we lead our lives. Otherwise, the entire global population might be forced into collective suicide.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat is of utmost importance in the modern age is the effort “to control our desires.” No matter how we look at reality today, that is the truth. Human beings have to curb and contain their desires for the sake of survival in the future. The enormity of current problems such as the increase in global population and environmental degradation clearly shows that the issues we face are far more critical, and that they have already exceeded the level which can be coped with by technology alone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book focuses on Buddhist philosophy. Proposed in it is a question which has been explored for thousands of years of human history. That question is how human beings can control their desires while continuing their lives. Of course, when I use the phrase “curbing desires,” I do not advise everybody to abandon the secular world and become a monk. Nor do I say that some people will have to surrender the living conditions which they enjoy at the moment, and that this cannot be helped. Rather, I suggest that human beings will be required to depart from their current approach to life. For instance, people should change the methodology of the pursuit of wealth and profits. I am afraid that the current form of wealth formation, which is pervasive across the world, is insatiable. I do not imply, however, that, if people seek drastic change, the solution can be found in a certain form of economics. I do not believe that the problem can be resolved by choosing either a centrally planned economy with socialist attributes or capitalism. As to the latter, we know that market competition is fierce and when human beings upheld fundamental trust in reason, and pursued the reform of the world incessantly, there existed a “wicked anthropocentrism” in people’s mindset, which originated and was promoted in pre-modem Europe. At present, however, we are required to reflect on this “wicked anthropocentrism.” In sheer contrast to the tradition of pre-modem Europe, Buddhism has never underlined anthropocentrism in its agenda. Instead, in Buddhism, effort has always been directed towards the self-denial of human beings. In Buddhism, human actions were supposed to “be cleansed” by way of self-denial.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI believe that there are many things we can learn from the Buddhist tradition today. On the other hand, it seems that Buddhism has to undergo significant innovation in order to be reinstated as a modern philosophy in people’s minds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order for Buddhism to be rediscovered and redefined as a modem religion or philosophy, thus functioning to guide people through the convolutions of the modem world, it needs, first of all, to break out of its own shell. Buddhism should unleash itself from its old confines, which have kept it in the realm of conventionality. It should be reborn and redefined as the philosophy of the pre-modem age, and furthermore as that of today’s world, by committing itself to the addressing of the diversity of contemporary problems. Buddhism has to go through two steps of “transformation” within a short period of time: one, to become pre-modern, and the second, to become modem. In doing so, Buddhism will probably have to distance itself from what have been the core values of the faith for centuries. Perhaps Buddhism may be required to incorporate something new into its agenda, something not included in tradition. Whenever necessary, we should venture to embark on innovation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor example, almost 2000 years have passed since Nagarjuna wrote the Middle Stanzas (Mulamadhyamakakarika). Although the issues which Nagaijuna pursued in his works are still sufficiently meaningful for modem people, some of his discussions could sound rather impertinent or unacceptable from the modern perspective. Therefore, when we try to learn something from Nagarjuna, we need to draw a distinction between what we can assimilate into the contemporary context and what should rather be excluded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNowadays it is vital for Buddhists to shed light on contemporary issues which can be analysed from the point of view of traditional Buddhist values, and vice versa. Buddhists should contemplate their tradition in the light of contemporary issues which we face today, Of course I do not suggest that all the current problems that we arc experiencing are dealt with in Buddhist canons. Neither nuclear weapons nor bioengineering existed in ancient times. It is simply out of the question, therefore, for us to expect any answer regarding these matters to be found in the old literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMany people might say, “There has been no change in the fundamental stance of Buddhism since its inception. Furthermore, the way in which human beings survive as biological living organisms on this planet has remained fundamentally the same. Therefore, Buddhist philosophy, which was relevant to the ancient world, should still he pertinent to contemporary issues in the modem world.” What they maintain is right to some extent, Otherwise, there would be no meaning at all in trying to study Buddhism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhists have been challenged by various issues at each phase of its historical development. They were exposed to profound questions as the times evolved. For instance, Vasubandhu inherited and made great progress in the dogma of Vijnapti-mätrata (Consciousness-Only) in India around the 5th century. For him, the challenge was to have two streams of ideas merge together. One was the Buddhist view of the world or the cosmos, which was emerging as an innovative thought in those days. The other was Yoga discipline, which had been in place for many years as a traditional religious practice. Candrakirti, who contributed greatly to the development of Nagarjuna’s philosophy during the 7th century, aspired to unify the view of the universe of his days and the theory of emptiness (Skt. sunyata). Tantrists in later centuries were concerned with the conflict between different values. On the one hand, they emphasised the importance of sexual activities as unique attributes in human life. On the other, according to conventional religious values, sexual activities were to he suppressed and renounced as “unholy.” The point is that those founders and pioneers of Buddhist orders were challenged by unique problems which arose in particular contexts at each phase of history. We can find such religious innovators of Buddhism in India, China, Japan and many other places. They were brave, venturing to explore new meanings of sakyamuni’s teaching.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn fact, those who follow the Buddhist faith have been allowed the liberty of tackling a wide scope of issues, thereby responding to the challenges imposed on them by the age in which they live. To the modem eye, Buddhist history looks hugely complicated. This has perhaps resulted from the enterprising spirit in Buddhism, which has nurtured people who “dare to challenge” conventionality. Buddhism was initiated by säkyamuni, whose teaching has formed its core values and has been enlightening people over thousands of years. At the same time. Buddhism encompasses many sects including the Orders of Tantrism. One of the major Tantric deities is called Cakrasamvara, a wrathful deity of great power and ferocity. Depicted in a Tibetan mandate we find this deity with three faces, six arms and four legs. One of his hands holds up a skull as a drinking cup. which is filled with blood, He stands on four legs. while embracing his consort in sexual union. To be honest, it is quite hard to find a cogent reason why Sakyamuni’s teaching and Tantric doctrine should both be called ‘Buddhism.” By the same token, it is also extremely difficult to find a reasonable explanation why Southern Buddhism. which flourishes in Thailand today, and the worshipping of Amitayus or Amitabha, which is prominent in Japan, can both fall under the same category of “Buddhism.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI believe, however, that this very complication itself is the beauty of Buddhism. A variety of forms of “Buddhism” have evolved in various places, circumstances and times, reflecting the variation among different contexts. This is how Buddhism has been fostered until now, and it should he the case in the future as well. Given such a perspective, Japanese people would be provided with much more freedom and flexibility in their engagement with Buddhism. I am sure that such an approach to Buddhism is definitely needed for those who observe the Buddhist faith today.,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJapan produced several superb Buddhist philosophers and priests, who launched new Buddhist congregations about a thousand years ago. They were great pioneers and originators, who brought about a revolutionary progress in Japanese Buddhism. It would be barely meaningful, however, to hope that Japan could produce some more great religious innovators, whose quality could even “surpass” that of the forerunners in olden times. Those pioneers of Buddhist evolution in ancient Japan were so extraordinarily outstanding that we could not possibly hope for the emergence of successors in modern Japan. Having said that, however, we all understand well that the times and the environment in which they lived were different from what we know in present Japan. Whether we like it or not, we live in out current circumstances, which would be foreign to our ancestors.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs long as human beings are biological living organisms, they are bound to “be born, grow and die in the end.” The truth remains unchanged. It was the truth of the human condition even before Sãkyamuni was born. On the other hand, Buddhism, in common with all the other religions of the world, does not regard human beings merely as biological living organisms. In religion, human beings are entities who bear a meaning only when they are placed in a social context. The social context brings certain norms and framework to people, thus defining them. For this reason it is essential for us to learn more form the mentors pioneers and originators who directed the progress of Buddhism in the ancient world. By doing so we will be able to elucidate the present situation in which we live. I believe that this should be the way in which we can involve with Buddhism in the modern world.\u003c\/p\u003e","brand":"Musashi Tachikawa","offers":[{"title":"Default Title","offer_id":41588577042570,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ESSAYSINBUDDHISTTHEOLOGY.jpg?v=1660387074"},{"product_id":"the-essentials-of-buddhist-philosophy","title":"The Essentials of Buddhist Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism had already spread far into other countries before it declined in India in the eleventh century A.D. Hinayana flourished in Ceylon, Burma, Siam and Cambodia; Mystic Buddhism developed in Tibet; Mahayana grew in China. In Japan, the whole of Buddhism became the living and active faith of the masses.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present study relates to Japanese Buddhism, as in Japan alone the whole of Buddhism is preserved. The author presents Buddhist Philosophy in an ideological sequence and not in its historical sequence as Prof. Stcherbatsky has done in his Buddhist logic. But the ideological sequence as presented by the author is not the sequence in the development of ideas; it is rather the systematization of the different schools of thought for the purpose of an easier approach.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDivided into fifteen chapters, the book deals with different schools of Buddhist Philosophy. The author has grouped these schools under two heads: (1) the schools of negative rationalism, i.e. the religion of Dialectic Investigation, and (2) the schools of Introspective Intuitionism, i.e. the Religion of Meditative Experience. The author treats these schools in the most scientific and elaborate way.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(1866-1945) JUNJIRO TAKAKUSU studied Sanskrit and was appointed Professor at Tokyo University and Director of Tokyo School of foreign languages simultaneously. In 1930, he became the President of Tokyo University. He was a member of the Imperial Academy of Japan, a Fellow of the British Academy, recipient of the Asahi Cultural Prize and Cultural Order. At the time of his death in June 1945, he was Professor Emeritus of Sanskrit at Tokyo University.\u003c\/p\u003e","brand":"Junjiro Takakusu, Charles A. Moore","offers":[{"title":"Paperback","offer_id":41588609581194,"sku":"","price":300.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41588609613962,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Essentials_of_Buddhist-_Philosophy_by_Junjiro_Takakusu.jpg?v=1780298408"},{"product_id":"the-expositor-atthasalini-buddhaghosas-commentary-on-the-dhammasangani-the-first-book-of-the-abhidhamma-pitaka","title":"The Expositor (Atthasalini)","description":"\u003cp style=\"text-align: left;\"\u003eThe Expositor (Atthasalini): Buddhaghosa's Commentary on the Dhammasangani, The First Book of the Abhidhamma-Pitaka by Pe Maung Tin Rhys Davids\u003c\/p\u003e","brand":"Pe Maung Tin, Rhys Davids","offers":[{"title":"Default Title","offer_id":41588626129034,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/71t6e8l6YwL.jpg?v=1659526292"},{"product_id":"facets-of-buddhism","title":"Facets of Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (175 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFacets of Buddhism is a short collection of essays written over the years by one of the pre-eminent Japanese scholars in the field of Buddhism and comparative religion. The ten essays are loosely linked together by the common themes of (a) dependent co-origination (pratitya-samutpada), (b) the effect of Madhyamika and Yogacara ideas on Japanese literature and culture, and (c) the tension and harmonies amongst different religious traditions and different Buddhist sects.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eScholars will be particularly interested in this collection of essays for the access they provide to a wide range of Japanese scholarly exchange and opinion, much of which has until now been available only in Japanese. They will also be interested in the presentation of the different Chinese, Tibetan and Japanese interpretations of important passages from classical Indian Buddhist texts, and in the comparison of meditation techniques described by Indian, Chinese and Tibetan writers.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDrawing on his experiences during a long and distinguished career as a teacher and scholar, professor Iida provides in these essays new and valuable insights into the place of women and the feminine principle in Buddhism, the convergence of folk beliefs and philosophical Buddhism in Japan, the rise of the modern Japanese Buddhist sects and, through a comparison of Buddhist, Christian and Sufi-Yogic practices and modern psychology, the difference, similarities and interdependence of the different faiths of mankind.\u003c\/p\u003e","brand":"Shotaro IIda","offers":[{"title":"Default Title","offer_id":41588629995658,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/791_600x_a93056a2-0f0d-4838-9e66-651682a7c177.jpg?v=1659526480"},{"product_id":"the-far-shore-vipassana-the-practice-of-insight","title":"The Far Shore","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe have all had glimpses from the far shore, where with openness we experience and are fully in touch with ourselves. From the far shore, we see honesty, clarity, and true acceptance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Far Shore offers reflections on this experience in everyday life and is addressed to all who are drawn to the path of awareness and compassion.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Far Shore is a precise, simple and clear practical book on the development of non-judgmental, choiceless and insightful awareness which leads to the complete evolution of consciousness. - DHIRAVAMSA, Author of Turning to the Source\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMitchell Ginsberg, PhD, has been a teacher (Kalyana-mitta) in the Thai Buddhist Vipassana Meditation Traditions since 1975. For years, he devoted himself to leading retreats in this tradition, in Britain, Europe, and America. He is currently a psychotherapist using Buddhist meditative principles in his work, writings, and personal life.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI cannot communicate by this or any other book what can only be communicated in person. Still, there is something I feel I can get across through writing, and I have an interest here in trying. Our communication will be greatly helped by earnest interest and a clear awareness of what I want to express to you, on my part, and an openness on your part to hear what I have to say and to see how it touches you personally.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, of course, my communication to you in black and white represents living speech. I could have tried a recording instead of a book. But I have not, and so, I ask you to listen to what you see. If you do not hear what I am saying, I suggest that you read aloud—and see if it really doesn’t talk to you.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy getting these pieces down has been easy at times, at times demanding; done sometimes in a serious mood and sometimes in a playful one, but always as a labor of love. Friends who have become acquainted with these writings these last few years tell me that they find value for themselves in them. Perhaps these pieces will touch you, too.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI find a deep poetry in clear awareness. I see that there is a power in this sort of awareness, a power to lead us to a heartfelt appreciation of life, Some might speak here of the awe we feel before what strikes us as divine or mysterious: I simply want to share some of my experience and observations with you in a way which may help you in looking at how your life is coming along and in realizing how we either move along with changing reality or work towards what we feel to be valuable in the context of life’s flow. Insight here, as elsewhere, is a product of looking and so seeing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis watchful attitude towards life was systematized long ago by the Buddha as the practice of mindfulness (sati-patthana). As this practice has as its fruit the arising of insight into life, it has also been called Vipassana (Insight Meditation).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis collection comes from various talks I have given while leading Vipassana Meditation Retreat Courses and Workshops over the past several years in England, France, and the United States, as well as from letters exchanged with friends and students. There are also a number of pages which began as part of jotted-down ideas and observations on my own. These pieces illustrate sati-patthana (open mindfulness) as the investigation into the process of consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe coming to be familiar with this accepting awareness, an awareness which can at the same time be very acute and crisp in its perception, occurs in many ways and is spurred on by the widest of contexts. We do not have to sit motionless in seated meditation to have this frame of mind and heart strengthen. This collection offers one such context, from the words to Ms. Kitty to the question about the mouse.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI offer this collection under the title The Far Shore to those of you who are on the path of self discovery and on the path of opening to relationship with others. It does not matter if you do or do not have familiarity with Buddhist Insight (Vipassana) Meditation, or with Buddhist psychology and its way of conceptualizing. The far shore is certainly not limited to those who are “Buddhists”.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStill, some of these writings will be especially pertinent to those who have attended vipassana meditation retreat courses and to their on flowing practice. For those of you interested in attending vipassana courses, a list of some contact addresses is given, in the section “Meditation Centres”.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA few terms are occasionally used here which may not be familiar to you. A Glossary at the back gives an idea of what these various terms mean: from some possibly familiar to you such as Buddha, Dharma , Bodhisattva, and Arahat, to some lesser-known ones such as Anupassana, Sadhu, and Satipatthana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA glance at the titles in the Table of Contents gives a feeling for the range of topics included. Some of the writings focus on issues in the practice of open mindfulness. I find that people with no background in the tradition, either practical or theoretical, follow these writings with ease. There is nothing esoteric here.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is not meant to be a primer in vipassana meditation, in Buddhist psychology, or in Buddhism. Following the Glossary is a list of sonic available books which already fulfill this function, for those of you who are interested in further study. Nevertheless, in this collection you will find Instructive Dharma, an explanation of the Dharma as the matrix of the vipassana practice, perspective, and tradition; and also, Descriptive Dharma, an illustration of Dharma as the various on flowing realities within the domain of mindfulness practice. Pieces with a manifestly Instructive Dharma aspect include “Vipassana in Munich”, “Spiritual Development”, “Mind Clouds”, “The Past”. Some of you may find this distinction unimportant. Sadhu!\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVipassana in Munich\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePick one Technique and Stick to it\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe far Shores under your feet\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSpiritual Development\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLove and Respect\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe discourse on freedom through good companionship\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eActive Patience\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMaking war on ego\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePosing Dilemmas\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNuts\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEmptiness for the distracted mind\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMind Clouds\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe desire for freedom\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVipassana Shmipassana\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWhere’s the love in Vipassana?\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eShiva friendship\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTroubles in relationship\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLiberating relationship spiritual love, parasamgate\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHeart felt thinking\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnger and ill will\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLiving through fear\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFrom fear to open friendship\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWe’re angry\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Passionate Buddhist\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDeath Canal life throws\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Heart pulls us on\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Stingy heart\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePhysical love\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMemory in the present\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe past\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e\u003cb\u003e\u003cu\u003eExcerpts from reviews and opinions:\u003c\/u\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eThe Far Shore is a precise, simple and clear practical book on the development of non-judgmental, choice less and insightful awareness which leads to the complete evolution of consciousness.\u003cbr\u003e-Dhiravamsa\u003cbr\u003e-International Vipassana Meditation Master, and Author of Turning To The Source\u003c\/p\u003e\n\u003cp\u003eThe Venerabe Mahasi Sayadaw believes that your approach to Vipassana Meditation ….. is basically correct … You have done great work for the progress of the Vipassana Meditation.\u003cbr\u003e-Dr. Ba Glay\u003cbr\u003e-Secretary of Mahasi Sayadaw, Sasana Yeiktha, Buddha Sasana Nuggaha Organization, Rangoon\u003c\/p\u003e\n\u003cp\u003eThese essays, like letters from a wise spiritual friend, emphasize the respect and kindness that are central to the heart's spiritual awakening.\u003cbr\u003e-Jack Kornfield\u003cbr\u003e-Author of A Path With Heart and Vipassana Teacher\u003c\/p\u003e\n\u003cp\u003eTo Vipassana practice, certainly different approaches are possible and desirable; and certainly yours of \"soft Vipassana\" can be helpful and effective. Those who are helped by it, may then feel encouraged to take up a stricter regimen.\u003cbr\u003e-Nyanaponika Mahathera\u003cbr\u003e-Forest Hermitage, Kandy Sri Lanka\u003c\/p\u003e\n\u003cp\u003eWhen I was introduced to The Far Shore, it was already not in print and hard to find. The joy in my heart is for those… who can enjoy it, knowing Motilal Banarsidass will print it again, for it is a wonderful contribution for those on the path of awakening.\u003c\/p\u003e\n\u003cp\u003eContemplation articulated, insight and concern expressed, it is as though getting in touch with a place within our own minds.\u003cbr\u003e-The Venerable Tenzin Kachoe\u003cbr\u003e-Teacher and Lecture in Tibetan Boddhisattva practices and President of the Thubten Dhargye Ling Center (U.S.A.)\u003c\/p\u003e","brand":"Mitchell Ginsberg","offers":[{"title":"Default Title","offer_id":41588641300618,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/574_600x_cf2234b8-b0ef-4f8e-a25f-15f0f340366f.jpg?v=1659526863"},{"product_id":"gender-identity-and-tibetan-buddhism","title":"Gender, Identity and Tibetan Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGender, Identity and Tibetan Buddhism is a cross-cultural study which creates links between the symbolic representations of gender in the philosophy of Tibetan Buddhism and contemporary thinking in relation to identity politics and intersubjectivity. it traces some of the important cultural factors in the representations of gender in Tibet's archaic images, and its monastic institutions, and in the light of Tibetan Buddhism's popularity in the west, June Campbell raises important questions concerning the potential uses and abuses of power, authority and secrecy in the sexual practices of Tibetan Tantra, now that its teachings are being disseminated throughout the world.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI warmly welcome this new paperback edition of my book Traveler in Space. Its publication gives me the opportunity to reflect again on the scope of the book and on the ideas I first put forward in 1996. It also enables me to make further clarification through revision of parts of the text, and for the expansion of certain avenues of thought, which, I believe, have considerable relevance for our understanding of what might constitute the spiritual dimension to life in the twenty-first century. Approaching this new edition, therefore, I have chosen to set out a much broader context through which readers with different perspectives on religion, gender issues and cultural studies might find, a meaningful entry into reading the text. Hopefully, this might then offer the possibility for the book to provide, as one reviewer already declared, 'something of an opening into all religions')\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn many ways, therefore, this book is not just about Tibetan Buddhism, nor only about gender and identity in it. Although these topics forM the main, overt strands within the text, I have tried to link ideas concerning the ways in which human identity is constructed, that is, through relationship, with a grander theme which pertains to the evolution of religious thought. These two themes are interwoven in the text, through the perspective of gender, in order not only to create some understanding of the ways in which gender is a key factor in Tibetan Buddhism's representational system, but also to suggest that issues of, or philosophies pertaining to, gender have always been key factors in all religious discourse.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is certainly the case that in Tibetan Buddhism, one would have difficulty in arguing that gender was of no significance, for here, as in Hinduism, one finds at its core exalted images of sexuality acting as symbols of transcendence. Furthermore, at the intersection between belief and social custom, one finds a communal project between the theocracy and the lay community that pertains to a belief in divinity, and results in the creation of a mystical infrastructure in society. Both these aspects, the symbolic and the real, are, as I tried to demonstrate, concerned with two of the most important and universal human preoccupations, sexuality and parenthood. No one could deny that the Tantric representations of 'father-mother' deities engaged in the sexual act, convey anything other than an extraordinary arena of significance through the medium of what can only be described as a transcendental 'primal scene'. And central to the Tibetan Buddhist philosophy of 'enlightenment', the paintings, sculptures and visualized meditations on the Tantric sexual act, together with the rituals surrounding the conception and birth of divine beings in the social sphere, form a complex set of symbols, rich in the imagery of parental sexuality. These representations formed the basis of my study, and were a determining factor in my choice of a psychoanalytical perspective on the question of the connection between sexuality and religion. It was Freud himself who clearly recognized the importance of this connection, when he declared that 'the roots of the need for religion are in the parental complex'.2 In a sense one might argue today that everything, both biological and emotional, has its roots `in the parental complex', and that this statement is not quite as reductionist as it first appears. Indeed, Freud, despite his known hostility to religion, was quick to notice that religious belief had a beneficial effect on believers, because, according to him, it 'removes their parental complex ... while the unbeliever has to grapple with the problem on his own' (italics mine).3\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis interesting insight into the value of religious belief depended on the notion that the evolution of belief systems in, society relies not only on the creation of external structures and institutions, but also on personal history, and in particular, our most intimate human relation-ships. That is to say, the objects of religious belief are 'created from representational materials whose sources are the representations of primary objects',4 in other words, our first and formative relation-ships. This phenomenon, naturally, would be just as true for a Tibetan as it is for a westerner, because despite the obvious cultural differences of expression, it is those things which constitute custom and belief, that is, the expression of relationship, of language and of meaning, which are at the very heart of what it means to be human. Taking this into account, we can then appreciate that from the moment of conception, through childhood and into adolescence, it is the dynamic interaction between the self and the other, which conditions our sense of who we are, and breathes life into our capacity to believe and, ultimately, what we believe in.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn other words, the symbolic components of religious thought are, in themselves, to objects' in that they form the basis for a relationship with someone or something that is construed as 'other'. And it is in this relationship between individuals and whatever they are bound to, or choose to, believe in that humans find spiritual meaning. James Jones describes religious experience as a 'manifestation of internalized objects ... a relationship (with God, the sacred, the cosmos, or some reality beyond the phenomenal world of space and time)' (italics original),5 and he considers that the psychoanalytic study of religion ought to 'investigate the way in which individuals' religious beliefs, experiences, and practices reflect the dynamics active in their construing of experience and in the deep structure of their internalized relationships.''\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn essence, this is the arena of meaning into which Traveller in Space ventured, not just through the symbols of Tibetan- culture, but also through the symbolic structural language of western philosophy, both of which have their origins in unique sets of cultural relationships. From the broadest perspective therefore, the book attempted to relate questions of gender, sexuality and parenthood (so crucial to an individual's sense of who they are), to the various different components that are discernible in Tibetan Buddhism and, through that, to demonstrate how religious thought evolved in that system. These different components, that is to say, shamanism, mother goddess worship, Buddhist Tantra and patriarchal monasticism, represent different historical phases in the development of Tibetan Buddhist society, and each bears characteristics that, according to Erik Erikson, all religions have displayed, in one form or another, throughout their evolutionary history.? This fact in itself makes Tibetan Buddhism a religion worthy of contemporary study.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor example, the earliest known beliefs of humanity, such as animism and totemism, arose in societies where survival was a priority, and depended primarily on magical thinking with regard to inanimate objects, animals and forces in nature. The beliefs that sprang from the basic experiences of being in a tribal situation were also born out of an instinctual response to the external world, and became symbolized in images pertaining to the powers of nature. These powers required to be placated or mediated through the person of the shaman, a magician who not only would act on behalf of the community, but would also be a key intermediary between humanity and the forces of the unknown. Historically, the appeal of magic has been great in all cultures, and despite attempts in many religions to repress it, religious institutions are always susceptible to the forces of magical thinking, which often re-emerge taking the form of cults or sects that are driven by irrational beliefs and fundamentalism, and whose aim is to give, to the faithful, a sense of control over the external world. In Tibetan Buddhism, the shamanic aspect is the oldest and arguably the most persistent and strongly defended element in its belief system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSecondly, the religious worship of the mother goddess forms a strong component within many ancient beliefs, and is still a vibrant force within Hinduism and in some Christian faiths, where devotion to the Virgin Mary takes a variety of archaic forms in different societies. In contemporary terms, it has also manifested most recently in goddess worship and in pagan ritual and belief. With its focus on an often overwhelming figure who symbolizes, first and foremost, the powers of fertility and creativity, the mother imago represents an idealized image in whom one can express a desire for unconditional love, and for union with a primary object of immense significance. For the devotee, religious thought around the mother concerns itself with the glorification of her sex and the desire to utilize her powers, sometimes even her anger, as in the Hindu devotion to Kali, or the Tibetan Buddhist to Penden Lhamo. In this way, devotees yearn to merge completely with the body of the mother, so that they might experience, as Freud put it, 'the oceanic feeling',8 and with it, the healing of the split that personal autonomy, with all its vicissitudes, most certainly brings. In the polytheistic practices of Tibetan Buddhism, this aspect finds symbolic expression in many meditative acts that emphasize merging, including devotional practices towards 'savior' mother goddesses, and wrathful mothers who defend the faith. Whilst in Tantrism, the sexual acts aim to bring about the state of Buddhist enlightenment through the union of the yogi with the female (mother goddess) consort.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA third dimension to religious representation is found in obedience m father and son gods, whose historical elevation to divinity signified the idea that paternity was meaningful for us all. Through adherence m patriarchal law, one becomes subject to the authority of the father and his moral code, thus offering a possibility for. order in the world, and forgiveness, as in the case of Christianity, through the grace of the son. Judaism and Islam, in their different ways, both place a great emphasis on the patriarchal imperative, through god the father, or the world of Mohammed. In Tibetan, Buddhism this aspect finds expression in the lineage of lamas, the father son relationship of the student to his guru, and the authority of the lineage which is mythologized back to a connection with the historical figure of Gautama Buddha. It also finds expression in the dispcline of monasticism, with its inherent misogyny.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTIBETAN BUDDHISM'S ENCOUNTER WITH THE WEST Before embarking on this study of gender, identity and Tibetan Buddhism, it is necessary to present to the reader the context of this work, together with the theoretical approaches that I have used in writing it. On the face of it, a study of a particular aspect of any religion may seem straightforward enough, bin in this case, the complexities are many. First of all, despite the fact that Buddhism has become popular as a religious practice in the west, the teachings of Tibetan Buddhism are little known generally, and are often the subject of much imaginative speculation and misunderstanding, largely as a result of the legacy of early Victorian romanticism. Secondly, although the major focus of the book is an examination of issues of gender and identity in Tibetan Buddhism, this does not mean that the book is purely about gendered symbols, or indeed about the lives of specific women and men, but rather an examination of the historical and institutional context of the religion, as a means of analyzing and understanding the Tibetan religious philosophy of the gendered body. As part of my analysis I have had to take into account the contemporary encounter of Tibetan Buddhism with the west, and the implications of that encounter, particularly in the light of the importance placed by Tibetan Buddhists on the centrality of sexual imagery in their religious icons and texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere can be few people in the west who, on hearing the name of Tibet, do not conjure up pictures in their minds of vast mountainous landscapes, mysterious Buddhist monasteries and magical rituals. I was certainly one of them, and, at the early age of ten, decided that one day I would travel to Tibet and become a Buddhist. As it turned out, only one of my wishes came true, for in 1959 the Chinese government annexed Tibet and it became virtually closed to outside visitors, and the Tibetan religious traditions were severely repressed 1* the Communist regime that replaced the ancient theocracy. At the outset, however, the heads of the four main schools of Tibetan Buddhism (the Nyingma, Kagyu, Sakya and Gelug), fled into exile in India with about 80,000 followers, and there they established new monasteries in their refugee communities, which kept alive the spirit and traditions of their homeland. Two young Tibetan lamas of the Kagyu lineage eventually found their way to the United Kingdom, and in 1967 opened the first Tibetan religious centre in the west, in the borders of Scotland, where I met them the following year and became a Buddhist by 'taking refuge'.1 Shortly afterwards, I set out for the foothills of the Himalayas to a nunnery run by a small community of Tibetans in exile and it was there, whilst working with the refugees, that I began my studies of the Tibetan language and the philosophy of Buddhism, known as the dharma. Later, in the 1970s, I visited India for a second time at the invitation of a Tibetan lama, Kalu Rinpoche, and then travelled throughout Europe and North America as his interpreter, providing the link, through language, between him and a growing number of students worldwide. Kalu Rinpoche was a very high-ranking yogi-Jama of the Kagyu lineage, and one of the oldest lamas in exile at that time. He had personally spent 14 years in solitary retreat, and counted amongst his students the highest ranking lamas in Tibet. As abbot of his own monastery, he had taken vows of celibacy and openly lived as a monk, but what was not widely known about him was that he secretly had sexual partners. It was my involvement with him, and my knowledge of his double life and the ability he (and many others) had, to sustain such a way of life within the system; which affected me profoundly, and led me, eventually, to study the symbolic structures of Tibetan Buddhism in more depth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSince these early days hundreds of dharma centers have been established by Tibetans all over the world, their assets running into billions of dollars2 and their prominence ever increasing as the teachings of Buddhism gain popularity in the west. This process, set in motion by the Chinese political actions of the 1950s, gave people across the world access to a religious tradition that had been largely hidden for centuries by the geographical inaccessibility of Tibet. What was particularly remarkable about this series of events was that in a relatively short space of time, the highest Tibetan lamas in exile managed to establish alternative sources of income and support across the globe, in sharp contrast to many other political refugees worldwide who have faced a more terrible fate. One of the reasons for the extraordinary success of the Tibetans in gaining financial support from westerners, was the upsurge of interest in the west in the Buddhist religion. The Tibetans capitalized on this, not only in order to open the doors of their traditional Buddhist way of life, to those who sought that knowledge, and certainly not solely as a proselytizing exercise (for strictly speaking they do not believe in missionary work), but in order to keep their own culture and belief system alive outside of Tibet. 'While the Chinese zealously imposed their values and the, principles of communism on the non-secular society that was Tibet, the Tibetans in exile, alarmed at the prospect of the destruction of their culture, set out to sustain their tradition outside its societal context. This situation led to the establishing, by the diaspora, of the unusual structures and institutions of Tibetan Buddhism not only in many developing countries in Asia, but also within the context of many western societies throughout the world. This unique juncture of events, which involved the movement of people, ideas, institutions, and culture across continents, brought about a moment in the history of the Tibetan civilization of the last thousand years in which, at worst, the extinction of its ancient culture was faced, or at the very least the social structures and geographical grandeur of Tibet and its landscape would no longer be the sole context in which Tibetan Buddhism thrived.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn considering the potential value of my study of Tibetan Buddhism, it is certainly the case that the promotion of any religious system that purports to contain truths of universal relevance, outside of the cultural environment in which that system first evolved, is a subject worthy of debate. Furthermore, as I hope to show, the particularly unique relationship between the institutional structures of their society, their religious beliefs, and the consequential effects on notions of gender and identity, make this debate very interesting, and all the more so since many western men have achieved positions of power within the Tibetan Buddhist institution. The historical events of 1959 which eventually brought about the widespread study of Tibetan Buddhism by westerners, meant that the teachings of the lamas began to be transmitted in cultural environments vastly different CO the ones visited by earlier western Tibetologists and orient lists. For the Tibetans, however, there was naturally a problem in the transmission of their teachings outside their societal structures, a problem which had the potential to lead to enormous cross-cultural misunderstandings and misgivings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a largely oral tradition (indeed the name of one of the schools -\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ethe Kagyu [Tibetan ka. rgyud] - literally means 'lineage by mouth'), the Tibetan religion was always under the threat of degeneration, once its institutions left Tibet. This threat hovers over all fragile, oral cultures, for as John Potter has remarked, 'Oral cultures are capable of immense sophistication, and tend to become visible only when they come into contact with the literate genres that are destined to replace them.'3 The Tibetan culture may not have been totally 'invisible', although some might argue that it was, but it was certainly remote, and as such did not come into contact with many areas of the world until it was forced into the international arena when the Chinese attempted to replace the religious culture with the dogmas of communism. As for the question of the western 'literate genres' with which it has come into contact, it remains to be seen whether `replacement' or evolution of the Tibetan Buddhist culture will take place. What is sure is that those aspects of the religious tradition which find little resonance in the mores of western society will be discussed, criticized, debated and perhaps even attacked,4 whilst those aspects which may add something to the contemporary understanding of human nature will be 'revalorized'.5\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is no doubt that the greatest danger to Tibetans' cultural tradition is the threat to the continuation of their religious institutions whose traditions have depended on the very old practice of selecting a child to replace a dead lama of high status, and for that child to be considered his 'incarnation'. These reincarnate lamas (known as tulkus, Tibetan sprul.sku), who hold immense .spiritual and political power, maintained their status in Tibetan culture through the common belief in their actual divinity. It is these positions which will certainly be under threat should the practice, already begun by the Tibetans themselves,6 of choosing more and more western boys (or even girls, as suggested by some)7 to be enthroned as the reincarnations of dead Tibetan lamas, and to head Tibetan Buddhist monasteries and religious centers throughout the world. Additionally, there is a possibility that- the global forces of secularism and materialism may overpower the spiritual dimension of the oral tradition, which rested comfortably in the high plate aux of Tibet, and that the Tibetans themselves may be willing participants in a process that ultimately swallows up their culture. If Tibetan lamas themselves succumb to the pressures of western materialism, and the con-temporary cult of celebrity, or if the highest positions of power are gradually taken over by western Incarnations', there seems little doubt that the traditions of the Vajrayana will alter radically.\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e","brand":"June Campbell","offers":[{"title":"Default Title","offer_id":41588664795274,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/Gender_Identityandtibetanbuddhism.jpg?v=1659527145"},{"product_id":"the-glorious-deeds-of-purna-a-translation-and-study-of-the-purnavadana","title":"The Glorious Deeds of Purna","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe avadana literature is the largest corpus of Sanskrit Buddhist texts available to us. By providing an annotated translation of, and applying the methods of literary criticism to, a first-century account of the life of the saint Purna, the present study introduces the reader to the richness and complexity of a genre which has played an essential role in Buddhist self-understanding for over two thousand years. Buddhist tradition identifies the monk Purna of Surparaka as the great evangelist who introduced Buddhism to the land of Sronaparantaka, which corresponds to much of the present Indian State of Gujarat.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Introduction which discusses methodological issues in some detail is followed by an annotated translation of the text and by a detailed literary analysis. After brief concluding remarks, the appendices present translations of four other versions of the life of Purna.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJoel Tatelman is an independent scholar living in Toronto. He studied English, Sanskrit, Pali and Classical Indian Religion in Canada and England and is currently working on the legend of the Buddha's wife in medieval Nepal\u003c\/p\u003e","brand":"Joel Tatelman","offers":[{"title":"Default Title","offer_id":41588681801866,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/5381_600x_43b6dfe7-9b03-4c28-81d7-2553f0d51182.jpg?v=1659527499"},{"product_id":"high-religion-a-cultural-and-political-history-of-sherpa-buddhism","title":"High Religion","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAn eminent anthropologist examines the findings of the first celibate Buddhist monasteries among the Sherpas of Nepal in the early twentieth century--a religious development that was a major departure from \"folk\" or \"popular\" Buddhism. Sherry Ortner is the first to integrate social scientific and historical modes of analysis in a study of the Sherpa monasteries and one of the very few to attempt such an account for Buddhist monasteries anywhere. Combining ethnographic and oral historical methods, she scrutinizes the interplay of political and cultural factors in the events culminating in the findings. Her work constitutes a major advance both in our knowledge of Sherpa Buddhism and in the integration of anthropological and historical modes of analysis. At the theoretical level, the book contributes to an emerging theory of \"practice\", an explanation of the relationship between human intentions and actions on the one hand, and the structures of society and culture that emerge from and feed back upon those intentions and actions on the other. It will appeal not only to the increasing number of anthropologists working on similar problems but also to historians anxious to discover what anthropology has to offer to historical analysis. In addition, it will be essential reading for those interested in Nepal, Tibet, the Sherpa, or Buddhism in general.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSherry B. Ortner is Professor of Anthropology at the University of Michigan, Ann Arbor. She is the author of Sherpas Through Their Rituals (Cambridge) and editor, with Harriet Whitehead of Sexual Meanings: The Cultural Construction of Gender and Sexuality (Cambridge). She has recently been awarded a prestigious John D. and Catherine T. MacArthur Fellowship.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis was a hymn sung by the poet Appar somewhere in the 7th century A.D. on the entempled form of\u003cspan\u003e Siva \u003c\/span\u003eas the Lord of Tiruvarur. The mood expressed in this verse is one of reverence prompted by the antiquity and sacerdotal character of the site. This ancient town often described as the land fragrant with the perfume of the blue lotus was regarded by these saint poets as one of the favorite haunts of the Tamilian Siva. It was the birthplace of the Tamil\u003cspan\u003e Bhakti \u003c\/span\u003emovement. It was here that the saint Cuntarar with great humility offered his salutations to a long list of sixty two saints before him in a moving hymn called the Tiruttontattokai or the list of holy men of devoted service. By hailing the Saiva collective of worshippers as one body he canonized them. From then on the number sixty three including the hymnist Cuntarar becomes the fixed number of Tamil Saiva Bhakti saints in the canonical literature. It is believed that this hymn was composed by Cuntarar in the Tevaciriya mantapam at Tiruvarur.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTiruvarur was the locus Sanctus of the Saiva Magnum opus the Periya Puranam a 12th century A.D. work describing the lives of the sixty three saints collectively called the nayanmar. The anthology of the works of three of these saints is called the Tevaram. These are often referred to with reverence as the Tamil Vedam. To the north Indian devotee of the God Siva however the place meant nothing then and it means nothing now.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe centre of pilgrimage in Tiruvarur is the Tyagaraja temple named after the processional icon. Tyagaraja is a Trinitarian concept. It includes Siva, his wife Parvati and one of their sons Skanda and is a composite image known in iconographic texts as the Somaskanda. Though bearing a chaste\u003cspan\u003e Sanskrit \u003c\/span\u003ename, the icon is a uniquely Tamil concept and Somaskandas are not found in the north Indian Siva temples. However this icon is a ritual imperative in all 'Tamil Siva temples.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJust an outline of the facts stated above reveals the importance of Tiruvarur in forging a religion-cultural identity of the ancient Tamil speaking peoples. To the theistic Tamil nationalists of the19th and 20th centuries, the sacred scriptures of the Saiva canon, on which they based their Siddhanta faith, also provided the ideology of cultural nationalism. They regarded Saiva Siddhanta as specially suited to and a product of the Tamil genius. Typical of this group would be J.M. Nallaswami Pillai. There was another stronger movement of Tamil cultural nationalism led by a group calling itself the Tiravita Kalakam, (D.K. for short in English after the spelling Dravida Kalakam adopted by them) which was formed in 1944. They expressed views diametrically opposite to those of Nallaswami Pillai. Their leader E.V. Ramasvami Naicker symbolically threw the Periya Puranam and other works venerated as the Tamil Vedam into a huge bonfire along with the Ramayana. He alleged that these works were racist and cattiest. The ’north’, ’south’ polarity had assumed in their minds both a linguistic and a racial connotation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was as a young girl from up north in Rajasthan, on a school vacation while visiting my grandparents in Tiruvarur, that I first witnessed both the pride in the town as a centre of Tamil culture and the iconoclastic bonfire. Many symbols, I was told, were being consumed by the fire. Tamil culture was being cleansed of all alien import. The term ’alien’ included specific concepts of \"Aryan\", \"Sanskritic\" and \"Brahmana\". The last mentioned category of people were regarded as the repositories of the two earlier categories?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was a desire to understand a few of the many symbols associated with Tamil consciousness, specially those which reach deep into Tamil history and religion, that prompted this study of a regional cult of Tamilnadu, which is uniquely Tamil and yet highly syncretistic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subject lent itself to study from three distinct angles: as am experiment in religious synthesis as a bridge over zones of social tension and a legitimiser of political power during different stages of its historical development with varying degrees of success.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Tyagaraja mythology rich and variegated in its texture focuses attention on several socio religious confrontations. It records albeit in the indirect language of myths the subtle means by which such situations wee handled. The cult also acts as a powerful tool for legitimization of power at different times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was extremely interesting to trace the development of the Tyagaraja cult from this perspective first under the Pallavas (mid 6th late 9th Cen A.D.) then under the early colas (mid 9th mid 12th ) to be followed by the later colas (in the latter half of the 12th to early 13th Cen A.D.) when the empire was in dire distress and desperate for legitimacy. The dates given above are rough political periods and in the case of the Tyagaraja cult it does not make a definite impact till the 7th - 8th centuries A.D. It was reinvigorated as a royal cult in the 17th century A.D. Under the Maratha rulers of Thanjavur. One thing to bear in mind is that while these angles of the cult are distinctly visible to a modern while these angles this cult from the outside to the insider to the believer the lines mush have been extremely hazy if at all they did exist the insider would have in all probability perceived it in a holistic manner.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus even though this is basically a micro study of Tamil Saiva beliefs and norms as expressed through the unfolding of a cult over a period of thirteen centuries of recorded history it nevertheless encapsulates to a great extent the intricacies paradoxes and conundrums of the Tamil cultural ethos.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eWhat is Cult?\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe word cult has acquired considerable notoriety in recent years in the wake of several macabre sub cultural group activities claiming to be directed by cult leaders. Several studies emphasize the anti social, anti familial, anti intellectual aspects of their belief and the secret society mode of their operation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work uses the term cult not quite in the modern sociological sense but in the more archaic sense of the word as derived from the latin cultus hence it defines it broadly as a special aspect of religion organized through common myths, symbols and functionaries, rites, festivals and dance. These commonalities are then woven together to produce a body of ideas and practices resulting in the formation of a group espousing a specific form of the divine. It acquires other specificities depending on the cultural milieu within which it operates.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen one is studying the historical evolution of a cult one is aware that it is not a static body of belief systems, as the above definition would seem to imply. When faced with new challenges there took place a maieutic development from within the cult leading to changes in the relationships between the components of the cult. A classic example is the many vicissitudes through which the medieval Rama cult of Ayodhya has gone through within the Hindu context posing, as it does today, a threat to the secular Indian constitution. It has involved enormous adjustments of rites, rituals, personnel, music and dance and worked on several new strategies of recruitment, while invoking some of the more ancient symbols which have deep resonances in the Hindu mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the ancient context the introduction of a newrite, such as the chariot festival, brought enormous pooling of manpower and resources and greater cross caste support for the cult. It also posed the challenge of accommodating disaggregated groups of people coming from various ethnic stocks and disparate levels of cultural expectations. In the context of Hindu theories of caste and pollution the situation called for ideological shifts. The resultant dichotomies between what Turner labels \"communitas\" and \"structure\"3 or the desire to belong to an undivided human society versus the neat, orderly, structural divisions of a functioning society were very pronounced in Hindu cults. A study of the modalities of adjustment leads to a better understanding of the teleological matrix.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eRegional Cults and Hindu Tradition\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eRegional cults are a characteristic feature of Hinduism and over the centuries several cults have evolved all over India. The inherent belief underlying these specific centers of worship is that\" holy acts when performed in certain spots acquire special sanctity\". The deity manifests itself to the devotees in a particular form, at a particular spot for a specific purpose. It is then pinned to the spot in the minds of the believers and that becomes its permanent abode.4 The deity may choose to have other abodes and other forms as well, but inhered in that particular form it is deeply rooted to the soil where it was originally believed to have been ’seen’, where the hierophany took place. This egocentricity in no way detracted for the believer the transcendental nature of godhead for the nirguna Brahman (the attribute less godhead) belonged to a totally different plane of religious experience.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe worship of Minaksi — Cuntarécuvara of Madurai, Jagannatha of Puri, Vitthaldev of Pandharpur, Venkatesvara Balaji of Tirupati and Tyagaraja of Tiruvarur are a few of the many examples of regional cults in India. A cult in the Hindu tradition primarily evolves around three factors, viz. talam (Skt. sthala) meaning sacred space, tirtham or sacred waters and murti or icon.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe icon, once enshrined, belongs to that temple and to that territory even if the physical structure of the shrine is destroyed. Even if the icon is forced to take refuge elsewhere in times of danger, it still retains its territorial affiliation. Two classic examples that spring to mind are those of the Vitthaldev of Pandharpur and Somesvara of Somnathpur. The former was secretly moved from place to place to protect it from Muslim iconoclasts and was once even held to ransom by petty thieves. Nonetheless, Vitthaldev remains the Lord of Pandharpur. The Somnathpur temple was repeatedly razed to the ground by invaders but it in no way detracted its claim to the lordship of Somnathpur. Another instance is that of Bangaru Karnaksi, now at Thanjavur but originally the lady of Kanci and the tutelary deity of the famous music composer Syama Sastri.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is to such a genre of regional cults that the Tyagaraja or sapta vitarika as it is often called, belongs. It is what Werbner would calla middle range\" cult. He defines it as \"more far-reaching than any parochial cult of the little community yet less inclusive in its belief and membership form a world religion in its most universal form their focal centers he exemplifies are shrines in towns and villages where people come from various communities to pray sacrifice or simply as an act of pilgrimage. They are cults which have a religious topography of their own conceptually defined by the peoples themselves and marked apart from other features of cultural landscape. Cultic sites form the focal points for pilgrimages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHindu pilgrim sites are normally classified into tirthas and pithas. A tirtha literally means a crossing place or a ford and hence, the waters thereof. The ritual of ablution or the holy dip as it is popularly called, plays an important part. The tirtha of Tiruvarur is the venerated pond called Kamalalaya. The term pitha has special connotations in Tantric terminology. The word means a seat; and to the Tantrics it means the seat of the goddess, the female aspect forming an important focal point of their worship. The pitha is associated with several mythological motifs and is regarded as a mystical spot representing several abstruse philosophical doctrines. Thus, on one hand, it has close connection with the mythology of the dismemberment of Sati’s body. On the other, it is connected to the metaphysics of the Sanskrit sound system and syllabary, whereby a metaphysical truth is posited in a seed syllable. Pithus are associated with calligrams and homologisation processes by which the Tantric envisages the site as a mystical organ in the macrocosmic body of Devi and\/ or of her microcosmic adept, the initiated devotee. Most pilgrim sites have imbibed, to a greater or lesser degree, features from the Tantric tradition. Suffice it to say at this point that there are two pilgrimage traditions, a northern and a southern. Some of these regional pilgrim centers have acquired at different times a decidedly pan-Indian status, attracting pilgrims from all over the country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTurner traces several tensions in regional cults. He treats the munder categories arising from what he calls \"exclusiveness vs. inclusiveness\", \"egalitarianism vs. non-egalitarianism\", \"generic vs. particularistic relationships\" and \"pe1•ipherality vs. central-ity\". While Turner’s paradigm of analysis has been used in the present study it has had to be modified to make it relevant in the Hindu, Tamil context. Thus for example, caste as a factor in the social structural dimension becomes important given the intimate connection between Hinduism and the caste system. Temples as custodians of Vedic-Agamic traditions are upholders of the neatly organized and hierarchic system of caste and at the same time as vehicles of the charismatic bhakti movement are also means of channeling the spirit of \"communitas\". Temple cults are thus called upon to uphold the modality of structure with its emphasis on order and often hierarchy and are expected to accommodate the spontaneity and egalitarianism of the saintly brotherhood of devotees a fraternity which wishes to transcend all limitations imposed by the structure. Such dichotomies are marked in the Tamil cultic tradition in the manner in which the lives and the personalities of the saints themselves are portrayed.\u003c\/p\u003e","brand":"Sherry B. Ortner","offers":[{"title":"Paperback","offer_id":41588687241354,"sku":"","price":400.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41588687274122,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HIGHRELIGION.jpg?v=1660387820"},{"product_id":"an-introduction-to-madhyamaka-philosophy-jaideva-singh","title":"An Introduction to Madhyamaka Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis brief introduction to Madhyamaka Philosophy gives a history of the rise and growth of Madhyamaka Philosophy, and the origin, structure, development and purpose of the Madhyamaka dialectic. It elucidated the distinction between Hinayana and Mahayana in respect of pratityasamutpada, nirvana, the ideal of religious discipline, the concept of Dharma, and the concept of Buddhology. It discusses the meaning of Sunya-Sunyata and its axiological and soteriological significance. Other important features of the present introduction are the clarification of the concepts of Madhyama Pratipad, Samvrti and Paramartha Satya, Tathata, Dharmadhatu and Bhutakoti.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is a brief Introduction to Madhyamaka Philosophy. It contains, however, all the essential features of this system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt gives a history of the rise and growth of Madhyamaka Philosophy, and the origin, structure, development and purpose of the Madhyamaka dialectic. It elucidates in detail the distinction between Hinayana and Mahayana in respect of pratityasamutpada, nirvana, the ideal of religious discipline, the concept of Dharma, and the concept of Buddhology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt discusses in detail the meaning of Sunya-Sunyata and its axiological and soteriological significance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOther important features of the Introduction are the clarification of the concept of Madhyama Pratipad, Samvrti and Paramartha Satya, Tathata, Dharmadhatu and Bhutakoti. It gives not only the negative side of Nagarjuna's Philosophy but also his positive contribution.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith all these features, this Introduction will be of value to the students of Madhyamaka Philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMahayana and Hinayana\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThree Phases in Buddhism\u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMadhyamaka Sastra: Life of Nagarjuna and Aryadeva\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Original Sources of Mahayana\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Madhyamaka Works and Schools\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNagarjuna and Aryadeva (2nd Century A.D.)\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Madhyamaka Dialect: Its Origin, Structure and Development\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePositive Contribution of Nagarjuna\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe distinction between Hinayana and Mahayana\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMain Features of Madhyamaka Philosophy\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSignificance of the Concept of Madhyama Pratipad\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Absolute and Phenomena\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSamvrti and Paramartha Satya\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTathata-Tathagata\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDharmadhatu and Bhutakoti\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Jaideva Singh","offers":[{"title":"Default Title","offer_id":41588692648074,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INTRODUCTIONTOMADHYAMAKAPHILOSOPHY.jpg?v=1660384839"},{"product_id":"the-jewel-ornament-of-liberation-the-wish-fulfilling-gem-of-the-noble-teachings","title":"The Jewel Ornament of Liberation","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is not just a text for beginners, but one of the primary Kagyu texts and of immense relevance and benefit to all practitioners regardless of what stage they are at. In addition to providing a step-by-step outline of the path to Buddhahood, the teachings on the innate Buddha nature can provide students with the confidence to enter the path, while those already on the path can find in its twenty-one chapters much to inspire and keep them moving along the unmistaken path of liberation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOften texts such as this with their vast scope are in parts necessarily quite pithy. Therefore, to gain a clear understanding it is traditional to receive thorough commentaries on these aspects. However, due to their great length, detailed explanations are quite extensive and thus can be difficult to receive. Yet, here we have the great blessings of a complete commentary by the great contemporary Kagyu master Khenchen Thrangu Rinpoche in which he gives a detailed explanation of this text.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Here are presented talks by the unequalled spiritual friend, Khenchen Thrangu Rinpoche. These talks are especially wonderful in presenting the teachings so that they are easily understood and their meaning realized. It is said that if one practices the profound Dharma given here, now and in the future, one will become truly joyful.\" - The Seventeenth Gyalwa Karmapa Ogyen Trinley Dorje\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e","brand":"JE Gampopa, Khenchen Thrangu Rinpoche","offers":[{"title":"Default Title","offer_id":41588700676234,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JEWELORNAMENTOFLIBERATION.jpg?v=1660390828"},{"product_id":"the-legend-of-king-asoka-a-study-and-translation-of-asokavadana","title":"The Legend Of King Asoka","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the first English translation of the Asokavadana text, the Sanskrit version of the legend of King Asoka, first written in the second century A.D. Emperor during the third century B.C. and one of the most important rulers in the history of Buddhism. Asoka has hitherto been studied in the West primarily from his edicts and rock inscriptions in many parts of the Indian subcontinent. Through an extensive critical essay and a fluid translation, John Strong examines the importance of the Asoka of the legends for our overall understanding of Buddhism. Professor Strong contrasts the text with the Pali traditions about Kind Asoka and discusses the Buddhist view of kingship, the relationship of the state and the Buddhist community, the kingês role in relating his kingdom to the person of the Buddha, and the connection between merit making, cosmology, and Buddhist doctrine. An appendix provides summaries of other stories about Asoka.\u003c\/p\u003e","brand":"John S. 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Carbine provides a historical overview and briefly characterizes the three major variants of Buddhist tradition--the Hinayana\/Theravada branch practised in Sri Lanka and much of Southeast Asia; the Mahayana branch located most notably in East Asia; and the Vajrayana\/Esoteric branch established in Tibet and Japan. It also takes note of a distinctive form of Buddhism that is now emerging among non-Asian practitioners in the West. The editors introduce each essay with a brief commentary that situates its contents within the Buddhist tradition as a whole. The pieces offer concise depictions and analyses of particular aspects of Buddhist life, including temple architecture and iconography, the consecration of sacred objects, meditative practices, devotional expressions, exorcisms, and pilgrimage journeys. Topics discussed also include the construction of religiopolitical and religio-social hierarchies, gender roles, the management of asocial behaviour, and confrontations with dying and death.\u003c\/span\u003e\u003c\/p\u003e","brand":"Frank E. Raynolds \u0026 Jason A. Carbine","offers":[{"title":"Paperback","offer_id":41593768607882,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41593768640650,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/lifeofbuddhism.jpg?v=1659598911"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/buddhism-837939.jpg?v=1748426859","url":"https:\/\/www.motilalbanarsidass.com\/en-us\/collections\/buddhism.oembed?page=13","provider":"Motilal Banarsidass","version":"1.0","type":"link"}