Results for ' Tattvasaṇgraha '

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  1.  14
    Сommunicative Discourse of Tattvasaṅgrāha by Śāntarakṣita.Vladimir P. Ivanov & Иванов Владимир Павлович - 2024 - RUDN Journal of Philosophy 28 (1):57-68.
    The study provides an insight into the structural features of the famous VIII century Buddhist treatise Tattvasaṅgrāha by Śāntarakṣita with regard to the text’s main purpose ( prayojana ) as it is treated in Kamalaśīla’s commentary Pañjikā. Any text along with its referential (representational) function of conveying message - meaning to the addressee, or its expressive function, reflecting the author's attitude to what is communicated, also performs the ‘appellative’ function, encouraging the recipient of the message to act. This function which (...)
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  2. The Tattvasangraha of Santaraksita. Santaraksita, Kamalasila & Ganganatha Jha - 1987 - Oriental Institute.
     
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  3.  40
    On the Buddha’s Cognition of Other Minds in the Bahirarthaparīkṣā of the Tattvasaṅgraha.Hiroko Matsuoka - 2014 - Journal of Indian Philosophy 42 (2-3):297-307.
    This paper aims at examining the arguments between Śubhagupta (c.720–780) and Śāntarakṣita (c.725–788) over the Buddha’s cognition of other minds and shows how the question of the Buddha’s cognition of other mindsis incorporated into the proof of vijñaptimātratā or “consciousness-only” by Śāntarakṣita. According to Śāntarakṣita, Śubhagupta assumes that the Buddha’s cognition, which is characterized as “the cognition [of the Blessed One] which follows the path of cognition” (aupalambhikadarśana), grasps other minds when the Buddha’s cognition is similar (sārūpya) to other minds. (...)
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  4.  12
    Omniscience and the Rhetoric of Reason: Rationality, Argumentation, and Religious Authority in Śāntarakṣita's Tattvasaṅgraha and Kamalaśīla's Pañjikā.Sara L. McClintock - 2010 - Wisdom Publications.
    The great Buddhist writer Santaraksita (725-88) was central to the Buddhist traditions spread into Tibet. He and his disciple Kamalasila were among the most influential thinkers in classical India. They debated ideas not only within the Buddhist tradition but also with exegetes of other Indian religions, and they both traveled and nurtured Buddhism in Tibet during its infancy there. Their views, however, have been notoriously hard to classify. The present volume examines Santaraksita's encyclopedic Tattvasamgraha and Kamalasila's detailed commentary on that (...)
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  5.  5
    Probleme der Buddhistischen Logik in der Darstellung des Tattvasangraha: Zagadnienia logiki Buddysjkiej ewdług Tattvasangrahy Siantarakszity.Arnold Kunst & Seantarakrsita - 1939 - Nakldem Polskiej Adademii Umiejetno Sci.
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  6.  44
    Much Ado about Nothing: Kumārila, Śāntarakṣita, and Dharmakīrti on the Cognition of Non-BeingNichts bleibt nichts: Die Buddhistische Zurückweisung von Kumārila's Abhāvapramāṇa; Übersetzung und Interpretation von Śāntarakṣita's Tattvasaṅgraha vv. 1647-1690 mit Kamalaśīla's Tattvasaṅgrahapañjikā sowie Ansätze und Arbeitshypothese zur Geschichte negativer Erkenntnis in der indischen PhilosophieMuch Ado about Nothing: Kumarila, Santaraksita, and Dharmakirti on the Cognition of Non-BeingNichts bleibt nichts: Die Buddhistische Zuruckweisung von Kumarila's Abhavapramana; Ubersetzung und Interpretation von Santaraksita's Tattvasangraha vv. 1647-1690 mit Kamalasila's Tattvasangrahapanjika sowie Ansatze und Arbeitshypothese zur Geschichte negativer Erkenntnis in der indischen Philosophie. [REVIEW]John Taber & Birgit Kellner - 2001 - Journal of the American Oriental Society 121 (1):72.
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  7.  35
    Śubhagupta on the Cognitive Process.Margherita Serena Saccone - 2014 - Journal of Indian Philosophy 42 (2-3):377-399.
    In his *Bāhyārthasiddhikārikā (BASK), “Verses on the Establishment of the External Object”—extant only in Tibetan translation—Śubhagupta (720–780 CE), a philosopher connected with the logical-epistemological school of Buddhism, argues the reality of external objects of cognitions. In this article, I shall provide an account of Śubhagupta's theory of the cognitive process, as expressed in BASK 35–44, particularly in light of his view that the images (ākāra) of those objects do not appear in cognition. BASK is part of an internal Buddhist debate (...)
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  8.  21
    Kamalaśīla on Doubt as the Cause of the Activity of Reading.Hiroko Matsuoka - 2018 - Journal of Indian Philosophy 46 (3):455-473.
    As Funayama has shown, Dharmakīrti’s successors had an animated discussion on the nature and function of the initial statement of scientific treatises in terms of its effectiveness and requisites. Arcaṭa in his comments on the initial statement of the Hetubindu considers that the initial statement, which contains the purpose of the treatise, is useless in prompting people to undertake the activity of reading the treatise because judicious people are supposed to undertake action only due to certainty which never arises from (...)
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