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Dharmakīrti on Compassion and Rebirth

Arbeitskreis Für Tibetische Und Buddhistische Studien, Universität Wien (1997)

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  1. What the Cārvākas Originally Meant: More on the Commentators on the Cārvākasūtra.Ramkrishna Bhattacharya - 2010 - Journal of Indian Philosophy 38 (6):529-542.
    This essay proposes to review the problems of reconstructing and interpreting ancient texts, particularly philosophical commentaries, in the context of the Cārvāka/Lokāyata system of India. Following an overview of the Indian philosophical text tradition and the ontological and epistemological positions of the Cārvākas, three cases are discussed: (1) when there is no invariance in the text and the commentary, (2) when commentators differ among themselves in their interpretations, and (3) when contradictory interpretations are offered. The paper further discusses why certain (...)
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  • Mind in Indian Buddhist Philosophy.Christian Coseru - 2012 - In Ed Zalta (ed.), Stanford Encyclopedia of Philosophy. Stanford Encyclopedia of Philosophy.
    Perhaps no other classical philosophical tradition, East or West, offers a more complex and counter-intuitive account of mind and mental phenomena than Buddhism. While Buddhists share with other Indian philosophers the view that the domain of the mental encompasses a set of interrelated faculties and processes, they do not associate mental phenomena with the activity of a substantial, independent, and enduring self or agent. Rather, Buddhist theories of mind center on the doctrine of no-self (Pāli anatta, Skt.[1] anātma), which postulates (...)
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  • Remarks on compassion and altruism in the pratyabhijñā philosophy.Isabelle Ratié - 2009 - Journal of Indian Philosophy 37 (4):349-366.
    According to Utpaladeva and Abhinavagupta, a subject who has freed himself from the bondage of individuality is necessarily compassionate, and his action, necessarily altruistic. This article explores the paradoxical aspects of this statement; for not only does it seem contradictory with the Pratyabhijñā’s non-dualism (how can compassion and altruism have any meaning if the various subjects are in fact a single, all-encompassing Self?)—it also implies a subtle shift in meaning as regards the very notion of compassion ( karuṇā, kr̥pā ), (...)
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  • The production of philosophical literature in south asia during the pre-colonial period (15th to 18th centuries): The case of the NYāyasūtra commentarial tradition. [REVIEW]Karin Preisendanz - 2005 - Journal of Indian Philosophy 33 (1):55-94.
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  • The Marvel of Consciousness: Existence and Manifestation in Jñānaśrīmitra’s Sākārasiddhiśāstra.Davey K. Tomlinson - 2022 - Journal of Indian Philosophy 50 (1):163-199.
    This paper considers Jñānaśrīmitra’s defense of manifestation as the criterion of ultimate existence. In the first section, "Asatkhyāti and Adhyavasāya: making sense of manifestation as the criterion of the real", I show the way that, in response to Ratnākaraśānti’s Nirākāravāda, Jñānaśrīmitra argues for a sharp distinction between manifestation and determination in an effort to establish that the manifestation of something unreal is incoherent. The unreal, he thinks, is only ever determined; it is never manifest to consciousness, properly speaking. In the (...)
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  • Whose Consciousness? Reflexivity and the Problem of Self-Knowledge.Christian Coseru - 2020 - In Mark Siderits, Ching Keng & John Spackman (eds.), Buddhist Philosophy of Consciousness: Tradition and Dialogue. Boston: Brill | Rodopi. pp. 121-153.
    If I am aware that p, say, that it is raining, is it the case that I must be aware that I am aware that p? Does introspective or object-awareness entail the apprehension of mental states as being of some kind or another: self-monitoring or intentional? That is, are cognitive events implicitly self-aware or is “self-awareness” just another term for metacognition? Not surprisingly, intuitions on the matter vary widely. This paper proposes a novel solution to this classical debate by reframing (...)
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  • Beyond Reasonable Doubt? A Note on Dharmakīrti and Scepticism.Vincent Eltschinger - 2020 - In Oren Hanner (ed.), Buddhism and Scepticism: Historical, Philosophical, and Comparative Perspectives. Freiburg/Bochum: ProjektVerlag. pp. 37-53.
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  • Buddhism and Scepticism: Historical, Philosophical, and Comparative Perspectives.Oren Hanner (ed.) - 2020 - Freiburg/Bochum: ProjektVerlag.
    Is Buddhism’s attitude towards accepted forms of knowledge sceptical? Are Pyrrhonian scepticism and classical Buddhist scholasticism related in their respective applications and expressions of doubt? In what way and to what degree is Critical Buddhism an offshoot of modern scepticism? Questions such as these as well as related issues are explored in the present collection, which brings together examinations of systematic doubt in the traditions of Buddhism from a variety of perspectives. What results from the perceptive observations and profound analytical (...)
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  • A Buddhist Theory of Persistence: Śāntarakṣita and Kamalaśīla on Rebirth.Itsuki Hayashi - 2019 - Journal of Indian Philosophy 47 (5):979-1001.
    The so-called Buddhist momentarists, such as Dharmakīrti and his followers, defend the momentariness of all things. However, with equal force they also defend the persistence of all things, not just within a single lifetime but over an indefinite cycle of rebirth. Naturally, they have an interesting theory of persistence, according to which things persist without being self-identical over time. The theory is best presented in the Lokāyatāparīkṣā chapter of Śāntarakṣita’s Tattvasaṃgraha and Kamalaśīla’s Paṅjikā, as they clearly articulate the criteria of (...)
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  • The Term `True Dream ( Satya-Svapna )' in the Buddhist Epistemological Tradition.Keijin Hayashi - 2001 - Journal of Indian Philosophy 29 (5/6):559-574.
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  • Negation – failure or success? Remarks on an Allegedly Characteristic Trait of DharmakÄ«rti's Anupalabdhi- Theory.Birgit Kellner - 2001 - Journal of Indian Philosophy 29 (5/6):495-517.
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  • Dignāaga and four types of perception.Zhihua Yao - 2004 - Journal of Indian Philosophy 32 (1):57-79.
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  • Traditionalism and Innovation: Philosophy, Exegesis, and Intellectual History in Jñānaśrīmitra’s Apohaprakaraṇa. [REVIEW]Lawrence J. Mccrea & Parimal G. Patil - 2005 - Journal of Indian Philosophy 34 (4):303-366.
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  • Reflections on the Jābāli Episode in the Vālmīki Rāmāyaṇa.Ramkrishna Bhattacharya - 2016 - Journal of Indian Philosophy 44 (3):597-615.
    Jābāli, one of the priest-cum-counsellors of king Daśaratha, has long been recognized as an odd character, preaching materialism in order to persuade Rāma to go back to Ayodhyā after the death of his father. The critical edition of the Vālmīki Rāmāyaṇa reveals several stanzas interpolated in the vulgate so as to denigrate Jābāli and brand him as a rank opportunist. In spite of that, whatever remains of Jābāli’s speech addressed to Rāma evinces one of the basic tenets of materialist ontology, (...)
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  • Verses Attributed to Bṛhaspati in the Sarvadarśanasaṃgraha: A Critical Appraisal.Ramkrishna Bhattacharya - 2013 - Journal of Indian Philosophy 41 (6):615-630.
    Sāyaṇa-Mādhava closed his exposition of the Cārvāka philosophy in his Sarva-darśana-saṃgraha, Chap. 1 by quoting 11 and a half verses, the authorship of all of which was attributed to Bṛhaspati, the eponymous founder of materialism in India. One of these verses is presumably taken from the Viṣṇupurāṇa. However, it is not Bṛhaspati but some demons, deluded by a Jain and a Buddhist monk, who say this. Bṛhaspati does not appear at all in this Purāṇa. Variant versions of the same story (...)
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  • Authority in Early Prāsaṅgika Madhyamaka.Kevin Vose - 2010 - Journal of Indian Philosophy 38 (6):553-582.
    This paper examines the role of pramāṇa in Jayānanda’s commentary to Candrakīrti’s Madhyamakāvatāra. As the only extant Indian commentary on any of Candrakīrti’s works (available only in Tibetan translation), written in the twelfth century when Candrakīrti’s interpretation of Madhyamaka first became widely valued, Jayānanda’s Madhyamakāvatāraṭīkā is crucial to our understanding of early Prāsaṅgika thought. In the portions of his text examined here, Jayānanda offers a pointed critique of both svatantra inferences and the broader Buddhist epistemological movement. In developing this critique, (...)
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  • Realizing the unreal: Dharmakīrti’s theory of yogic perception. [REVIEW]John D. Dunne - 2006 - Journal of Indian Philosophy 34 (6):497-519.
    The Buddhist epistemologist Dharmakīrti (fl. ca. 7th century C.E.) developed a theory of yogic perception that achieved much influence among Buddhist thinkers in India and Tibet. His theory includes an odd problem: on Dharmakīrti’s view, many of the paradigmatic objects of the adept’s meditations do not really exist. How can one cultivate a meditative perception of the nonexistent? This ontological difficulty stems from Dharmakīrti’s decision to construe the Four Noble Truths as the paradigmatic objects of yogic perception. For him, this (...)
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  • Svabhāvavāda and the Cārvāka/Lokāyata: A Historical Overview. [REVIEW]Ramkrishna Bhattacharya - 2012 - Journal of Indian Philosophy 40 (6):593-614.
    svabhāva (own being) and yadṛchhā (chance, accident) are named as two different claimants among others as the first cause (jagatkāraṇa) in the ŚvUp. But in later works, such as Aśvaghoṣa’s poems, svabhāva is synonymous with yadṛchhā and entails a passive attitude to life. Later still, svabhāva is said to be inhering in the Lokāyata materialist system, although in which sense—cosmic order or accident—is not always clearly mentioned. Svabhāva is also a part of the Sāṃkhya doctrine and is mentioned in the (...)
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  • On Engaging Philosophically with Indian Philosophical Texts.John Taber - 2013 - .
    This essay considers why English-speaking scholars have been inclined to engage Indian philosophical materials “philosophically,” as opposed to purely historically. That is to say, they have tended to ask questions about the philosophical significance and even validity of the theories they encounter in Indian philosophical writings, often approaching them critically in the way philosophers assess contemporary philosophical ideas. I first attempt to explain how this phenomenon has come about. Then I attempt to justify the philosophical approach to the study of (...)
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  • Dharmakīrti and His Commentators on the Process of Perceptual Activities.Jeson Woo - 2019 - Journal of Indian Philosophy 47 (1):31-48.
    In the tradition of Dharmakīrti, perception is, by definition, free from conceptual construction. Insofar as perception is thus, it lacks the nature of determining its object. Without identifying its object, how does perception lead one to a successful action? Perception in isolation would not be pramāṇa unless it is supplemented by perceptual judgement. This paper looks at how Dharamkīrti and his commentators offer solutions to the contradiction between perception’s foundational role and its seeming dependence on conceptual construction. The key point (...)
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  • Is svasaṃvitti transcendental? A tentative reconstruction following Śāntarakṣita.Dan Arnold - 2005 - Asian Philosophy 15 (1):77 – 111.
    There has emerged in recent years the recognition that the characteristically Buddhist doctrine of svasa vitti 2 (‘apperception’, as I will render it for reasons to become clear presently) was vari...
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  • Siddhasena Mahāmati and Akalaṅka Bhaṭṭa: A Revolution in Jaina Epistemology.Piotr Balcerowicz - 2016 - Journal of Indian Philosophy 44 (5):993-1039.
    Two eight-century Jaina contemporaries, a Śvetāmbara philosopher Siddhasena Mahāmati and a Digambara Akalaṅka Bhaṭṭa revolutionised Jaina epistemology, by radically transforming basic epistemological concepts, which had been based on canonical tradition. The paper presents a brief historical outline of the developments of basic epistemological concepts in Jaina philolosophy such as the cognitive criterion and logical faculties as well as their fourteen typological models which serve as the backdrop of important innovations in epistemology introduced by Siddhasena, Pātrasvāmin and Akalaṅka. An important contribution (...)
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  • On the Yogic Path to Enlightenment in Later Yogācāra.Jeson Woo - 2014 - Journal of Indian Philosophy 42 (4):499-509.
    In later Yogācāra, the path to enlightenment is the course of learning the Four Noble Truths, investigating their meaning, and realizing them directly and experientially through meditative practice (bhāvanā). The object of the yogi’s enlightenment-realization is dharma and dharmin: The dharma is the true nature of real things, e.g., momentariness, while the dharmin is real things i.e., momentary things. During the practice of meditation, dharma is directly grasped in the process of clear manifestation (viśadābhā) and the particular dharmin is indirectly (...)
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  • Dharmakīrti.Tom Tillemans - forthcoming - Stanford Encyclopedia of Philosophy.
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  • The MÄ«māmMsā Definition of PramanMa as a Source of New Information.Kei Kataoka - 2003 - Journal of Indian Philosophy 31 (1/3):89-103.
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  • Is the Pramāṇavārttika a Madhyamaka Treatise?Tsering Nurboo - 2020 - Journal of Indian Philosophy 48 (5):827-844.
    This paper deals with the problem of the Pramāṇavārttika’s tenet affiliation and the related question of its final philosophical view within the framework of Buddhist philosophical schools. There are contrasting views and positions on this issue in Tibetan interpretations of the text. Some claim that the Pramāṇavārttika is a text advocating the other-emptiness doctrine, while other scholars argue that it is a Sautrāntika–Vijñānavāda or Vijñānavāda treatise. By contrast, Padma dkar po holds view that it is a Svātantrika-Madhyamaka text, while believing (...)
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  • Possible ndian sources for the term TSHAD MA'I SKYES BU AS PRAMĀNAPURUSA.Jonathan A. Silk - 2002 - Journal of Indian Philosophy 30 (2):111-160.
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  • Personal identity and cosmopolitan philosophy.Christian Coseru - 2017 - Philosophical Studies 174 (7):1749-1760.
    Jonardon Ganeri’s The Self: Naturalism, Consciousness, and the First-Person Stance is a trailblazing study in cross-cultural philosophy of mind. Its liberal conception of naturalism makes room for a rich analytic taxonomy of conceptions of personal identity that go well beyond the standard models of Cartesianism, Physicalism, and Reductionism. But this naturalistically respectable model of the self must contend with the fact that the findings of the cognitive sciences are also compatible with ontological antirealism about the self. And while the book (...)
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  • Commentators on the Cārvākasūtra: A Critical Survey. [REVIEW]Ramkrishna Bhattacharya - 2010 - Journal of Indian Philosophy 38 (4):419-430.
    In spite of the fact that the mūla-text of the Cārvākasūtra is lost, we have some 30 fragments of the commentaries written by no fewer than four commentators, namely, Kambalāśvatara, Purandara, Aviddhakarṇa, and Udbhaṭa. The existence of other commentators too has been suggested, of whom only one name is mentioned: Bhāvivikta. Unfortunately no extract from his work is quoted anywhere. The position of the Cārvākas was nearer the Buddhists (who admitted both perception and inference) than any other philosophical system. But (...)
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  • Two Obscure Sanskrit Words Related to the Cārvāka: pañcagupta and kuṇḍakīṭa.Ramkrishna Bhattacharya - 2011 - Journal of Indian Philosophy 39 (2):167-171.
    Two words, pañcagupta and kuṇḍakīṭa, are found in modern Sanskrit lexicons such as the Śabdakalpadruma, the Vācaspatya, the Sanskrit-Wörterbuch, and A Sanskrit English Dictionary. They are said to signify the Cārvāka philosophy and an expert in the Cārvāka philosophy respectively. Both the words have been taken from some twelfth-century Sanskrit kośas but no example of actual use is available. Nor do they occur in any earlier Sanskrit kośa, such as the Amarakośa and the Halāyudhakośa. The inference is that the words (...)
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  • Reincarnation Revisited Rationally.Ashok Aklujkar - 2001 - Journal of Indian Philosophy 29 (1/2):3-15.
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  • The concept of emotion in classical indian philosophy.Joerg Tuske - forthcoming - Stanford Encyclopedia of Philosophy.
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  • Confronting the Truth: Epistemological Conflicts between Early Buddhists and Jains.J. Noel Hubler - 2023 - Journal of Indian Philosophy 51 (3):263-281.
    The lay follower Citta’s debate with Mahāvīra in the _Nigaṇṭha Sutta_ reflects not just simple polemic, but a fundamental epistemological division between Early Jains and Buddhists. A close reading of the _Ācārāṅga Sūtra_ shows that the Jains see the truth as a property of the self-knowing purified soul that knows all things. For the Buddhists, consciousness is conditioned and dependent. If truth is a property or relation of consciousness, then it too is conditioned and dependent. In order to maintain that (...)
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  • The Macmillan encyclopedia of philosophy–40 years later.Eli Franco - 2007 - Journal of Indian Philosophy 35 (3):287-297.
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