DOCSLIB.ORG

Research Projects

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Research Projects HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 2 Number 2 Himalayan Research Bulletin, Article 8 Monsoon 1982 1982 Research Projects Follow this and additional works at: https://digitalcommons.macalester.edu/himalaya Recommended Citation . 1982. Research Projects. HIMALAYA 2(2). Available at: https://digitalcommons.macalester.edu/himalaya/vol2/iss2/8 This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. m. RESEARCH PROJECTS * Music and Ritual in Nepal Researcher: Ter Ellingson (Ethnomusicology, University of Washington, Seattle) Project: A National Endowment for the Humanities Grant will support Elling~on's comparative study of music and ritual in Nepal, India, Sri Lanka, and Japan. This study, "Intercultural Continuity in Buddhist Music," is a continuation of his previous work on Tibetan music in Nepal and Buddhist chanting in Thailand. The basic rationale for the project is . that Buddhist music is a large-scale intercultural artistic tradition, exerting influence on music and the arts throughout the regions of Asia touched by Buddhism. Research in Nepal will focus on the Vajracharya traditions in the .Kathmandu Valley as the last surviving representative of a Sanskrit language canonical tradition and an artistically rich variant of the ritually oriented Mantrayana tradition. Ellingson will be in Nepal from July-December 1982, followed by short comparative research trips . to India, then approximately five months working with Theravada Tradition in Sri Lanka, and a somewhat shorter period of study in the East Asian Mahayana traditions in Japan. *Household Dynamics and Fertility in Nepal Researcher: Nancy Levine (University of California, Los Angeles) Project: The proposed research is concerned with intrasocietal and intersocietal variation in fertility among three ethnic groups - Nepalis, Tibetans and Buras - in Humla, a district in northwestern Nepal. The assumption underlying the research is that households are flexible, task-oriented units which respond in systematic ways to external constraints. Anthropological models of household dynamics and household decision-making will be used to focus on how external, economic constraints in combination with cultural norms and social structure affect households and their fertility, and how ·this, in turn, affects rates of population growth. Specific hypotheses to be tested derive from a preliminary study in Humla carried out during 1973-75, which demonstrated the utility of the household framework for analysis. Primary data sources for this research will be gathered during fifteen months of fieldwork and will include basic ethnographic surveys of social structure and household systems, collection of vital statistics, censuses and formal interviews on the topics of household circumstances and demographic events over time. This will permit cross-sectional and retrospective analyses of the interrelations between economy, household and fertility. Conceived in broader terms, the research will provide a test case for assumptions about social structure and population variables, one which is relevant for the study of other rural, peasant societies. -9- *Regmi Research, Kathmandu Resear cher: M.C. Regmi (Kathmandu) Project: Mahesh Chandra Regmi r epor t s that Regmi Research Limited has a number of regular publications of interest to specialists on Nepal (see publication news). In addition, he reports the completion of a manuscript entitled, The State and Economic Surplus: Production, Trade, and Resource- Mobilization in Early NineteeRth- Century Nepal. He describes its contents as follows: "The first Chapter of this study describes the geogr aphical, histor ical, and political b ackground t o the state's resource- m obilization policies in early nineteenth century Nepal before the commencement of Rana rule, while Chapter IT presents a broad outline of those policies. Chapter m examines the gener al nature of the Gorkhali state and administration in so far as they pertained t o the implementation of those policies. Chapters IV and V describe the general pattern of pr)mary production, as well as of handicrafts and manufactures. Questions relating to the ownership and control of nature resources (land, f orests, and mines) that determined the institutional frame work within which the production system operated are discussed in Chapter VI. Chapter vn contains a description of the general pattern of regional and export trade in both primary commodities and handicrafts and manufactures. Having thus sketched the general pattern of production and trade in nineteenth­ century Nepal, the book next deals with the taxation of production (Chapter vm), commercial taxation (Chapter IX), and personal obligations (Chapter X) as the main s ystems under which economic surplus from private an act of exchange. Chapters XI and xn discuss the different systems through which the state garner ed the surplus through the process of exchange: compulsory procurement, monopoly trade, and state trading. An attempt has been made in the final chapter t o draw some broad conclusions on the nature of production, exchange, and resource-mobilization policies in early nineteenth- century Nepal." M. C. Regmi is now engagned in new research on "Revenue and Taxation in Nepal, 1846-1901." These new contributions succeed Regmi's landmark publications on importance to all scholarship in Nepal: Land Tenure and Taxation in Nepal (Berkeley, 1963- 1968); A Study in Nepali Economic History, 1969- 1846 (New Delhi: Manjusri Publishing House, 1971 and 1978); Landownership in Nepal (Berkeley: Univer sity of California Press, 1976); and Thatched Huts and Stucco Palaces: Peasants and Landlords in 19th Century Nepal (New Delhi: Vikas Publishing House, 1971). *Centre of Himalayan Studies, Ranchi, India Researcher: M. Jha (Ranchi Univer sity) - 10- Project: M. Jha, Professor-in-Charge of the Department of Anthropology, Ranchi University, r eports a Centre of Himalayan Studies was formed there in 1980. In March of 1981, they organized a seminar on Himalayan Studies which has since been published. Dr. Jha further reports that they are planning a national workshop on "Himalayan Ecology, Economy, and Religion" at Naintal, Uttar Pradesh. Dr. Jha is now engaged in a comparative study of villages in t he .Kathmandu valley and the Terai. This research succeeds two decades of research activity in the Himalayas. Dr. Jha's publications include the following of interest to Himalayan specialists: The Sacred Complex of Janakpur (Nepal) (United Publishers, Allahabed, 1971); Aspects of a Great Traditional City in Nepal (Kishor Vidyaniketan, Varanasi, 1978); Transactions of the Centre of Himalayan Studies (edited jointly, 1982). *Research News from the Department of Anthropology, University of Delhi Indera Singh, Head of the Department of Anthropology, University of Delhi, reports that they have been engaged in anthropological studies of Cis-Himalayan people for the past three decades. They have recently completed a project on "Impact of Technological and Economic Development Programmes on Biocultural Heritage of Gaddis and Pangwalas Population Groups of Himachal Pradesh" and they are now engaged in a project on the "Impact of Human Activities in Eco-systems and Vice­ Versa with Reference to Sikkim Himalayas." *Himalayan Studies in Japan There are several centers for Himalayan studies in Japan. One of the major research centers is at the Institute for the Studies of Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies (21 -51-4 Nishigahara, Kitaku, Tokyo 114). Professor H. Kitamura, director and linguist at the Institute, along with Professors Shigerti Iijima and Hiroshi Ishi, and Yuiji Yamamoto have conducted field research in Nepal and India. Their works have been published in Monumenta Serindica, Journal of Asian African Studies, and other publications. Recent publications by the Institute faculty include: Changing Aspect of Modern Nepal by Shigeru Iijima (editor); Newari Lexicon by Mantaro Hashimoto (editor ); Glo Skad: A Tibetan Dialect in the Nepal Himalayas by H. Kitamura (editor); and Social Structure and the Change in a Newari Village by H. Ishii. Dr. Shigeru Iijima is spending Fall 1981 at the University of Kentucky on a Fulbright grant. Along with P.P. Karan he is completing a book on Environment, Ecology and Man in the Himalaya, and preparing several research reports and maps based on field research in the area. At the National Museum of Ethnology (1 -41 Yamado-Ogawa, Suita City 565, Pref. Osaka) Professor T. Sasaki along with other scholars have conducted research in geography, anthropology, mater ial culture, linguistics, and musicology of the Himalayan area. Their works have appeared in the Journal of Ethnological Studies - 11 - and other publications. Professor J. Kawakita of the Institute for Human Technology, Tsukuba University (1-1 Tennodai, Sakuramura, Niiharugun, Pre£. Ibaragi 300-31) is one of the pioneers of modern Himalayan studies in Japan. His principal works in English are Peoples of Nepal Himalaya, and The Hill Magars and their Neighbours, Tokai University Press, 1974. Professor C. Nakane, the Director and anthropologist at the Institute of
Load more

Recommended publications
  • Thinking in Buddhism: Nagarjuna's Middle
    Thinking in Buddhism: Nagarjuna’s Middle Way 1994 Jonah Winters About this Book Any research into a school of thought whose texts are in a foreign language encounters certain difficulties in deciding which words to translate and which ones to leave in the original. It is all the more of an issue when the texts in question are from a language ancient and quite unlike our own. Most of the texts on which this thesis are based were written in two languages: the earliest texts of Buddhism were written in a simplified form of Sanskrit called Pali, and most Indian texts of Madhyamika were written in either classical or “hybrid” Sanskrit. Terms in these two languages are often different but recognizable, e.g. “dhamma” in Pali and “dharma” in Sanskrit. For the sake of coherency, all such terms are given in their Sanskrit form, even when that may entail changing a term when presenting a quote from Pali. Since this thesis is not intended to be a specialized research document for a select audience, terms have been translated whenever possible,even when the subtletiesof the Sanskrit term are lost in translation.In a research paper as limited as this, those subtleties are often almost irrelevant.For example, it is sufficient to translate “dharma” as either “Law” or “elements” without delving into its multiplicity of meanings in Sanskrit. Only four terms have been left consistently untranslated. “Karma” and “nirvana” are now to be found in any English dictionary, and so their translation or italicization is unnecessary. Similarly, “Buddha,” while literally a Sanskrit term meaning “awakened,” is left untranslated and unitalicized due to its titular nature and its familiarity.
    [Show full text]
  • Notes and Topics: Synopsis of Taranatha's History
    SYNOPSIS OF TARANATHA'S HISTORY Synopsis of chapters I - XIII was published in Vol. V, NO.3. Diacritical marks are not used; a standard transcription is followed. MRT CHAPTER XIV Events of the time of Brahmana Rahula King Chandrapala was the ruler of Aparantaka. He gave offerings to the Chaityas and the Sangha. A friend of the king, Indradhruva wrote the Aindra-vyakarana. During the reign of Chandrapala, Acharya Brahmana Rahulabhadra came to Nalanda. He took ordination from Venerable Krishna and stu­ died the Sravakapitaka. Some state that he was ordained by Rahula­ prabha and that Krishna was his teacher. He learnt the Sutras and the Tantras of Mahayana and preached the Madhyamika doctrines. There were at that time eight Madhyamika teachers, viz., Bhadantas Rahula­ garbha, Ghanasa and others. The Tantras were divided into three sections, Kriya (rites and rituals), Charya (practices) and Yoga (medi­ tation). The Tantric texts were Guhyasamaja, Buddhasamayayoga and Mayajala. Bhadanta Srilabha of Kashmir was a Hinayaist and propagated the Sautrantika doctrines. At this time appeared in Saketa Bhikshu Maha­ virya and in Varanasi Vaibhashika Mahabhadanta Buddhadeva. There were four other Bhandanta Dharmatrata, Ghoshaka, Vasumitra and Bu­ dhadeva. This Dharmatrata should not be confused with the author of Udanavarga, Dharmatrata; similarly this Vasumitra with two other Vasumitras, one being thr author of the Sastra-prakarana and the other of the Samayabhedoparachanachakra. [Translated into English by J. Masuda in Asia Major 1] In the eastern countries Odivisa and Bengal appeared Mantrayana along with many Vidyadharas. One of them was Sri Saraha or Mahabrahmana Rahula Brahmachari. At that time were composed the Mahayana Sutras except the Satasahasrika Prajnaparamita.
    [Show full text]
  • Thought and Practice in Mahayana Buddhism in India (1St Century B.C. to 6Th Century A.D.)
    International Journal of Humanities and Social Sciences. ISSN 2250-3226 Volume 7, Number 2 (2017), pp. 149-152 © Research India Publications http://www.ripublication.com Thought and Practice in Mahayana Buddhism in India (1st Century B.C. to 6th Century A.D.) Vaishali Bhagwatkar Barkatullah Vishwavidyalaya, Bhopal (M.P.) India Abstract Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhartha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime. With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahasaṃghika and the Sthaviravada, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravada in Sri Lanka and Southeast Asia, and the Mahayana throughout the Himalayas and East Asia. INTRODUCTION Buddhism remains the primary or a major religion in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. Remains have also been found in Andhra Pradesh, the origin of Mahayana Buddhism. Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Hindu Dalits. According to the 2001 census, Buddhists make up 0.8% of India's population, or 7.95 million individuals. Buddha was born in Lumbini, in Nepal, to a Kapilvastu King of the Shakya Kingdom named Suddhodana.
    [Show full text]
  • Discovering Buddhism at Home
    Discovering Buddhism at home Awakening the limitless potential of your mind, achieving all peace and happiness Special Integration Experiences Required Reading Contents The Eight Places of Buddhist Pilgrimage, by Jeremy Russell 3 (Also available on Lama Yeshe Wisdom Archive Website – www.lamayeshe.com) Further required reading includes the following texts: The Tantric Path of Purification, by Lama Thubten Yeshe Everlasting Rain of Nectar, by Geshe Jampa Gyatso © FPMT, Inc., 2001. All rights reserved. 1 2 The Eight Places of Buddhist Pilgrimage by Jeremy Russell Jeremy Russell was born in England and received his degree in English Literature from London University. He studied Buddhist philosophy at the Library of Tibetan Works and Archives, Dharamsala, for four years. Jeremy currently lives in Dharamsala, India, editing Cho-Yang, the Journal of Tibetan Culture, and translating other material from Tibetan. Lord Buddha said: Monks, after my passing away, if all the sons and daughters of good family and the faithful, so long as they live, go to the four holy places, they should go and remember: here at Lumbini the enlightened one was born; here at Bodhgaya he attained enlightenment; here at Sarnath he turned twelve wheels of Dharma; and here at Kushinagar he entered parinirvana. Monks, after my passing away there will be activities such as circumambulation of these places and prostration to them. Thus it should be told, for they who have faith in my deeds and awareness of their own will travel to higher states. After my passing away, the new monks who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated negative karmas, even the five heinous actions.
    [Show full text]
  • Unit 4 Philosophy of Buddhism
    Philosophy of Buddhism UNIT 4 PHILOSOPHY OF BUDDHISM Contents 4.0 Objectives 4.1 Introduction 4.2 The Four Noble Truths 4.3 The Eightfold Path in Buddhism 4.4 The Doctrine of Dependent Origination (Pratitya-samutpada) 4.5 The Doctrine of Momentoriness (Kshanika-vada) 4.6 The Doctrine of Karma 4.7 The Doctrine of Non-soul (anatta) 4.8 Philosophical Schools of Buddhism 4.9 Let Us Sum Up 4.10 Key Words 4.11 Further Readings and References 4.0 OBJECTIVES This unit, the philosophy of Buddhism, introduces the main philosophical notions of Buddhism. It gives a brief and comprehensive view about the central teachings of Lord Buddha and the rich philosophical implications applied on it by his followers. This study may help the students to develop a genuine taste for Buddhism and its philosophy, which would enable them to carry out more researches and study on it. Since Buddhist philosophy gives practical suggestions for a virtuous life, this study will help one to improve the quality of his or her life and the attitude towards his or her life. 4.1 INTRODUCTION Buddhist philosophy and doctrines, based on the teachings of Gautama Buddha, give meaningful insights about reality and human existence. Buddha was primarily an ethical teacher rather than a philosopher. His central concern was to show man the way out of suffering and not one of constructing a philosophical theory. Therefore, Buddha’s teaching lays great emphasis on the practical matters of conduct which lead to liberation. For Buddha, the root cause of suffering is ignorance and in order to eliminate suffering we need to know the nature of existence.
    [Show full text]
  • Four NOBLE TRUTHS
    THE FouR NOBLE TRUTHS THE FOUR NOBLE TRUTHS Fundamentals of the Buddhist Teachings His Holiness the XIV Dalai Lama translated by Geshe Th upten finpa edited by Dominique Side Thorsons An imprint of HarperCollinsPublishers 77-85 Fulham Palace Road, Hammersmith, London W6 8JB Published by Thorsons 1997 21 20 19 18 17 16 ©His Holiness the XIV Dalai Lama 1997 His Holiness the XIV Dalai Lama asserts the moral right to be identified as the author of this work A catalogue record for this book is available from the British Library ISBN 0 7225 3550 3 Printed and bound in Great Britain by Martins the Printers Limited, Berwick upon Tweed All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any fonn or by any means. electronic, mechanical, photocopying, recording or otherwise, without the prior pennission of the publishers. CONTENTS Preface by Kesang Y Takla vii In troduction I Introducing the Four Noble Truths 34 2 The Truth of Suffering 42 3 The Truth of the Origin of Suffering 72 4 The Truth of Cessation 95 5 The Truth of the Path 115 Appendix: Compassion, the Basis for Human Happiness 130 Glossary 15 1 Recommended Reading !58 Notes 160 PREFACE In July 1996, His Holiness the Dalai Lama gave a series of lectures on Buddhist thought and practice at the Barbican Centre in London. These talks were facilitated by the Network of Buddhist Organisations in U.K. - a national association of Buddhist Centres. The central theme of His Holiness the Dalai Lama's lectures at the Barbican Centre, which form the core of this book, is the Buddhist teaching on the principle of the Four Noble Truths, which is the foundation of all Buddha's teachings.
    [Show full text]
  • Chapter II * Place of Hevajra Tantraj in Tantric Literature
    Chapter II * Place of Hevajra Tantraj in Tantric Literature 4 1. Buddhist Tantric Literature Lama Anagarik Govinda wrote: “the word ‘Tantrd is related to the concept of weaving and its derivatives (thread, web, fabric, etc.), hinting at the interwovenness of things and actions, the interdependence of all that exists, the continuity in the interaction of cause and effect, as well as in spiritual and'traditional development, which like a thread weaves its way through the fabric of history and of individual lives. The scriptures which in Buddhism go under the name of Tantra (Tib.: rgyud) are invariably of a mystic nature, i.e., trying to establish the inner relationship of things: the parallelism of microcosm and macrocosm, mind and universe, ritual and reality, the world of matter and the world of the spirit.”99 Scholars like N.N. Bhattacharyya and also Pranabananda Jash, regard Tantra as a religious system or science (Sastra) dealing with the means (sadhana) of attaining success (siddhi) in secular or religious efforts.100 N.N. Bhattacharyya mentions that “Tantra came to mean the essentials of any religious system and, subsequently, special doctrines and rituals found only in certain forms of various religious systems. This change in the meaning, significance, and character of the word ‘Tantra' is quite striking and is likely to reveal many hitherto unnoticed elements that have characterised the social fabric of India through the ages.”101 It is must be noted that the Tantrika tradition is not the work of a day, it has a long history behind it. Creation, maintenance and dissolution, 99 Lama Anagarika Govinda, Foundations of Tibetan Myticism (Maine: Samuel Weiser, Inc., 1969), p.93.
    [Show full text]
  • Born a Peasant, Died a King
    The History of Buddhism in India The Gradual Unfolding of the Buddha’s Profound Intention An Advanced Buddhist Studies/Rime Shedra NYC Course Eleven of the Tuesdays from January 23rd to April 10th, 2018 From 7-9:15 pm (Omitting February 20th) Shambhala Meditation Center of New York Syllabus I. Class One: Myth, Legends and Facts—Tradition and Western Scholarship A. Buddhist History for Buddhist Practitioners, Rita Gross, six pages, SB pp. 1-6 B. Chapter One: The Emergence of Buddhism in India, The Beautiful Necklace That Illuminates the Mind: A Brief Exposition of an Impartial History of the Buddhadharma, Jamgon Kongtrul, Trs. Yehuda Levinson, pp. 1-2, SB pp. 7-8 C. Perfect Conduct-Ascertaining the Three Vows, Ngari Panchen, Pema Wangyi Gyalpo, Commentary by Dudjom Rinpoche, Trs. Gyurme Samdrub and Sangye Khandro, SB pp. 9-21 1. Chapter Two: An Explanation of the Pratimoksa-Vinaya, excerpt on pp. 14-17 2. Chapter Three: The Bodhisattva Vows, excerpt on pp. 63-65 3. Chapter Four: Secret Mantra, excerpt on pp. 100-104 II. Class Two: The Life of the Buddha—Scholar’s View A. Origins, Buddhism in India, Luis O. Gomez, Buddhism in Asian History, pp. 51- 59, SB pp. 22-27 B. The Life of the Buddha, A History of Indian Buddhism From Sakyamuni to Early Mahayana, Hirakawa Akira, pp. 20-37, SB pp. 75-83 III. Class Three: The Life of the Buddha—Traditional View A. The Coming of Buddha, Teacher of the Doctrine, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, Dudjom Rinpoche, Trs.
    [Show full text]
  • As Mentioned in the Verse of the Foundation of All Good Qualities
    Amitabha Buddhist Centre Special Insight From Medium-Length Exposition of the Stages of the Path Transcript of the teachings by Khen Rinpoche Geshe Chonyi on Special Insight at Amitabha Buddhist Centre Root text: Medium-Length Exposition of the Stages of the Path to Enlightenment by Lama Tsongkhapa. Course book: Tsong-kha-pa’s Final Exposition of Wisdom, by Jeffrey Hopkins; Snow Lion Publications, 2008. For overall structure and to facilitate easy cross reference, the main headings from the course book are included in these transcripts; they are indented and in italics. Lesson 4 27 April 2019 Root text, p.27—37. General exposition of the prerequisites for special insight. Benefits of contemplating the view. Need to study all tenet systems. Summary. Q & A. Let us turn immediately to our text. We are looking at this book called Tsongkhapa’s Final Exposition of Wisdom, page 27. We begin with some outlines. 1. THE SOURCE TRADITION (P. 27) The explanation of how to train … … … through meditative cultivation. Prerequisites for special insight This section has two parts: … the view in particular. General exposition of the prerequisites for special insight Kamalashīla’s second [of three works on the] Stages of Meditation … … … the special insight realizing the mode [of being of phenomena]. (P27) The essential meaning of this passage is that it is very important for us to realize the view of emptiness. If we are able to realize the view of emptiness, then we will be able to free ourselves from cyclic existence, i.e., we will be able to attain liberation. If we fail to do that, then we will be stuck in samsara and we will not be able to liberate ourselves from cyclic existence.
    [Show full text]
  • Candrakīrti on Dignāga on Svalakṣaṇas
    JIABS Journal of the International Association of Buddhist Studies Volume 26 Number 1 2003 In Memoriam Professor Akira HIRAKAWA by Kotabo FUJIJA............................................................................... 3 Paul M. HARRISON Relying on the Dharma and not the Person: Reflection on authority and Transmission in Buddhism and Buddhist Studies ..................... 9 Colette CAILLAT Gleanings from a Comparative Reading of Early Canonical Buddhist and Jaina Texts ................................................................................. 25 Robert H. SHARF Thinking through Shingon Ritual ..................................................... 51 Giulio AGOSTINI On the Nikaya Affiliation of the Srighanacarasangraha and the Sphu†artha Srighanacarasangraha†ika............................................. 97 Mario D'AMATO Can all Beings Potentially Attain Awakening? Gotra-theory in the Mahayanasutralaµkara ................................... 115 Dan ARNOLD Candrakirti on Dignaga on SvalakÒa∞as ......................................... 139 Carmen MEINERT Structural Analysis of the bSam gtan mig sgron. A Comparison of the Fourfold Correct Practice in the Aryavikalpapravesanamadhara∞i and the Contents of the four Main Chapters of the bSam gtan mig sgron 175 Notes on the Contributors................................................................. 197 CANDRAKIRTI ON DIGNAGA ON SVALAK∑AıAS DAN ARNOLD I. Introduction Since the publication of Th. Stcherbatsky’s Buddhist Logic in 1932, many scholars have followed the great Russian
    [Show full text]
  • Buddha and His Dhamma by B R Ambedkar
    Buddha and his Dhamma Written by Dr. B R Ambedkar Homage to the Blessed One, the Exalted One, and the Fully-Enlightened One! CREATED AND UPLOADED BY: SIDDHARTHA CHABUKSWAR Email: [email protected] http://www.ambedkar.webs.com ―~::BE HAPPY::~‖ No Copyrights, it‘s made to share with everyone. So feel free to share this book with others. Ebook of Buddha and His Dhamma by Dr. Ambedkar [Be Happy- Siddhartha Chabukswar] AUTHOR OF THE BOOK: Dr. Bhimrao Ramji Ambedkar (M.A, PH.D, LL.D., D.LITT., D. Sc, BARRISTER-AT-LAW) Born: 14th April 1891 Dhammadeeksha: 14th October 1956 (Asok Viajayadashmi ) Mahaparinirvana: 6th December 1956 NOTE: This book is been created by Siddhartha Chabukswar which is meant for free sharing for Dhamma Online and doesn‘t include copyright. So feel free to share with others and speard Dhamma. 2 Ebook of Buddha and His Dhamma by Dr. Ambedkar [Be Happy- Siddhartha Chabukswar] PREFACE: In response to the request by Buddhist here in India and elsewhere in the Buddhist countries of the world and also by some philosophers and religious leaders in other countries, we are now bringing out a second edition of "The Buddha and His Dhamma". We had first published Dr. Ambedkar's "The Buddha and His Dhamma" in 1957 almost within a year of his Nirvana. As this new and consistent commentary of the Dhamma by Dr. Ambedkar became almost the Bible of the Indian Buddhists, we later published a Hindi as well as Marathi version of The Dhamma. These publications served a very useful purpose to Indian Buddhist who treat this book as the New Testament for studying The Dhamma singly or in groups in their localities and for devoting some of their time every day to reflect on it.
    [Show full text]
  • Knowing All Through Knowing One: Mystical Communion Or Logical Trick in the Tattvasamgraha and Tattvasamgrahapahjikd 225
    Journal of the International Association of Buddhi st Studies Volume 23 • Number 2 • 2000 CARMEN DRAGONETTI Marginal Note on the Idealistic Conception of citta-mdtra 165 JOHNKIESCHNICK Blood Writing in Chinese Buddhism 177 KLAUS-DIETER MATHES Taranatha's Presentation of trisvabhava in the gZan ston shin po 195 SARA McCLINTOCK Knowing All through Knowing One: Mystical Communion or Logical Trick in the Tattvasamgraha and Tattvasamgrahapahjikd 225 LINDA PENKOWER In the Beginning ... Guanding $111 (561-632) and the Creation of Early Tiantai 245 PETER SKILLING Vasubandhu and the Vyakhyayukti Literature 297 The XHIth Conference of the International Association of Buddhist Studies, Bangkok 8-13 December 2002 First circular 351 SARA McCLINTOCK Knowing All through Knowing One: Mystical Communion or Logical Trick in the Tattvasamgraha and Tattvasamgmhapanjikd* It is well known that Buddhists of various stripes have had a difficult relationship with the concept of omniscience. In the earliest surviving corpus of texts, we find passages both for and against the idea that the Buddha knew all things, or dharmas, without exception. Nonetheless, over time it became commonplace for both philosophers and sutra compilers to refer to their founder not only by the well-worn epithets of Buddha, Tathagata, and Bhagavan, but also as Sarvajfia, the All- knowing or Omniscient One. This was so despite the fact that according to many Buddhist philosophers - especially the Madhyamikas of later centuries and others who followed the Prajhaparamita collection of Mahayana sutras - there ultimately was nothing to know. Starting with Nagarjuna and his peers, one observes an increasing dedication to the idea of an omniscient Buddha; yet simultaneously, one also encounters a relentless attempt to dismantle the very "individual nature" (svabhava) that would seem (at least according to many of the realist ontologies then current in India) to allow for any knowledge at all.
    [Show full text]