Pramana Glossary 1.0 2/26/2010

Total Page：16

File Type：pdf, Size：1020Kb

ENGLISH TIBETAN SANSKRIT CAUSE RGYU HETU/KARANA CLASS PHYOGS PAKSA CONSEQUENCE THAL ‘GYUR PRASANGA CORRECT SIGN RTAGS YANG DAG SAMYAK-LINGA DEFINIENDUM MTSHON BYA LAKSYA DEFINITION MTSHAN NYID LAKSANA DIRECT PERCEPTION MNGON SUM PRATYAKSA DISSIMILAR CLASS MI MTHUN PHYOGS VIPAKSA EFFECT SIGN BRAS RTAGS KARYA-HETU EMPTINESS STONG PA NYID SUNYATA EMPTY STONG PA SUNYA ENTITY NGO BO VASTU EXISTENT YOD PA SAT FACT DON ARTHA GENERALLY CHARACTERIZED PHENOMENON SPYI MTSHAN SAMANYA-LAKSANA INFERENCE THROUGH RENOWN GRAGS PA’I RJES DPAG PRASIDDHA-ANUMANA INFERENCE THROUGH THE POWER OF THE FACT DNGOS STOBS RJES DPAG VASTU-BALA-ANUMANA INFERENCE/INFERENTIAL COGNITION RJES DPAG ANUMANA INFERENTIAL COGNITION OF BELIEF YID CHES RJES DPAG APTA-ANUMANA INHERENT EXISTENCE RANG BZHIN GYIS GRUB PA SVABHAVASIDDHI KNOWLEDGE RIG SAMVEDANA LOGIC RTOG GE TARKA MEANING GENERALITY DON SPYI ARTHA-SAMANYA MEANING/FACT, OBJECT, WELFARE, PURPOSE DON ARTHA MIND SEMS CITTA MODE TSHUL RUPA NATURE SIGN RANG BZHIN GYI RTAGS SVABHAVA-HETU NONESTABLISHED REASON MA GRUB PA’I GTAN TSHIGS ASIDDHA-HETU NONEXISTENT MED PA ASAT NONOBSERVATION SIGN MA DMIGS PA’I RTAGS ANUPALABDHI-HETU OBJECT YUL/DON VISAYA/ARTHA OBJECT OF COMPREHENSION GZHAL BYA PRAMEYA OBJECT OF KNOWLEDGE SHES BYA JNEYA OBJECT OF THOUGHT RTOG YUL KALPANA-VISAYA OBJECT TO BE INFERRED RJES SU DPAG BYA ANUMEYA OPPONENT/PARTY RGOL BA PAKSA PHENOMENON/ATTRIBUTE CHOS DHARMA PROBANDUM BSGRUB BYA SADHYA PROBANS BSGRUB BYED SADHANA PROPERTY OF THE SUBJECT PHYOGS CHOS PAKSADHARMA REASON GTAN TSHIGS HETU REASONING RIGS NYAYA RENOWN GRAGS PA PRASIDDHA SECOND PARTY/LATTER OPPONENT PHYI RGOL PURVA-PAKSA SIGN RTAGS LINGA SIMILAR CLASS MTHUN PHYOGS SAPAKA SPECIFICALLY CHARACTERIZED PHENOMENON RANG MTSHAN SVALAKSANA SUBJECT CHOS CAN DHARMA SYLLOGISM SBYOR BA PRAYOGA THESIS DAM BCA’ PRATIJNA THING/ACTUAL, EXPLICIT DNGOS PO BHAVA THOUGHT RTOG PA KALPANA VALID COGNITION TSHAD MA PRAMANA X:\My Documents\Drop of Reason\Other\PRAMANA GLOSSARY 1.0 2/26/2010.

Copy Link

Recommended publications

• to Familiarize the Students with the Sources of Knowledge ( Pramanas) from Eastern and Western Perspectives. • to Encourag
1 UNIT 1 PRAMANAS – I 1.0 OBJECTIVES • To familiarize the students with the sources of knowledge (Pramanas) from Eastern and Western perspectives. • To encourage them to explore the various issues connected to perception. 1.1 INTRODUCTION After asking , “Can I know?” the next question is obviously “How do I know?” or the sources of knowledge. Obviously the external world is the primary source of our knowledge, which does not rule out the role of the knower. This complex issue of how we come to know has been treated insightfully and comprehensively in Western Philosophy. Indian Philosophy speaks of the sources of knowledge (or Pramanas), which are meant by which we can come to know and to know what. We shall, however, overlook the controversy in Indian philosophy regarding their number, whether one could them as one (as in Carvakas), two (as in Buddhism and Vaisesika), three (as in Samkhya), four (as in Nyaya), five (as in Mimamsa), six (as in Vedanta and Kumarila’s Mimamsa, etc., upto no less than ten. Whether a way of arriving at knowledge is to be considered genuine or not is certainly not an idle question, but whether such a way is implied in another way is, according to us, not so important. Many schools differ from others regarding the number of such ways sometimes because they do not consider certain ways to be genuine, but, often times, because they consider certain ways to be implied in others and therefore not independent sources of knowledge. We shall consider only those ways which both in the West and in the East are consider to be really important.
[Show full text]
Time and Eternity in Buddhism
TIME AND ETERNITY IN BUDDHISM by Shoson Miyamoto This essay consists of three main parts: linguistic, historical and (1) textual. I. To introduce the theory of time in Buddhism, let us refer to the Sanskrit and Pali words signifying "time". There are four of these: sa- maya, kala, ksana (khana) and adhvan (addhan). Samaya means a coming together, meeting, contract, agreement, opportunity, appointed time or proper time. Kala means time in general, being employed in the term kala- doctrine or kala-vada, which holds that time ripens or matures all things. In its special meaning kala signifies appointed or suitable time. It may also mean meal-time or the time of death, since both of these are most critical and serious times in our lives. Death is expressed as kala-vata in Pali, that is "one has passed his late hour." Ksana also means a moment, (1) The textual part is taken from the author's Doctoral Dissertation: Middle Way thought and Its Historical Development. which was submitted to the Imperial University of Tokyo in 1941 and published in 1944 (Kyoto: Hozokan). Material used here is from pp. 162-192. Originally this fromed the second part of "Philosophical Studies of the Middle," which was delivered at the Annual Meeting of the Philosophical Society, Imperial University of Tokyo, in 1939 and published in the Journal of Philosophical Studies (Nos. 631, 632, 633). Since at that time there was no other essay published on the time concept in Buddhism, these earlier studies represented a new and original contribution by the author. Up to now, in fact, such texts as "The Time of the Sage," "The Pith and Essence" have survived untouched.
[Show full text]
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship.
[Show full text]
The Second Chapter of the Pramanavarttika
The Second Chapter of the Pramanavarttika Handout for the Fall 2014 Term for the Advanced Buddhist Philosophy Course in English INSTITUTE OF BUDDHIST DIALECTICS McLeod GanJ, Dharamsala, India Prepared by Venerable Kelsang Wangmo Table of Contents1 Introduction .......................................................................................................................................................... 1 Dignaga ...................................................................................................................................................................................... 1 Dharmakirti ............................................................................................................................................................................. 2 Gyaltsab Je ................................................................................................................................................................................ 4 The Seven Treatises on Pramana ................................................................................................................................... 4 The eight pivotal points of logic ...................................................................................................................................... 5 The Pramanavarttika ........................................................................................................................................................... 8 The chapter on inference for one’s own benefit ....................................................................................................
[Show full text]
Hetuvidya, Pramana-Vidya, Dinnaga and Dharmakirti. Buddhist
ИСТОРИЯ ЛОГИКИ Hetuvidya Studies in India: A Historical Survey Pramod Kumar, College of Commerce, Arts and Science, Patna HETUVIDYAKeywords: STUDIES IN INDIA: A HISTORICAL SURVEY Hetuvidya, Pramana-vidya, Dinnaga and Dharmakirti. Buddhist hetuvidya was expounded in India by the two outstanding Buddhist Logicians viz. Dinnaga and Dharmakirti in 6th and 7th century A. D. As pointed by Th. Stcherbatsky, the Buddhist themselves call their science a doctrine of “logical reasons” or a doctrine of “the source of right knowledge” (pramana-vidya). According to Stcherbatsky, there were three schools of interpretation of the work of Dinnaga and his most prominent interpreter was Dharmakirti. One of the schools, says Stcherbatsky, contented itself with merely explicating the texts without exploring the religious or philosophical implications, whereas the two other schools placed a great deal of emphasis on the religious value of studying epistemology. Ernst Steinkellner argues that logic has a place within Buddhism as a sort of “hand-maiden of theology”. For him logic in Buddhism, a means that is independent of blind faith but that nevertheless serves to confirm dogmas of Buddhism that come to be known to human beings through process that is virtually indistinguishable from revelation. On the other hand, Richard Hayes, a contemporary Buddhist interpreter, has argued that this portrayal of the place of logic within Buddhism is quite accurate for Dharmakirti and later Buddhists such as Santaraksita and Kamalasila, but it is not necessarily accurate for Dinnaga. My study regarding hetuvidya will begin with the survey of the history of academic studies of Buddhist Logic done by modern Indian scholars in the last hundred years.
[Show full text]
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
[Show full text]
Some Reflections on the Place of Philosophy in the Study of Buddhism 145
Journal of the International Association of Buddhist Studies ^-*/^z ' '.. ' ' ->"•""'",g^ x Volume 18 • Number 2 • Winter 1995 ^ %\ \l '»!#;&' $ ?j On Method \>. :''i.m^--l'-' - -'/ ' x:N'' ••• '; •/ D. SEYFORT RUEGG £>~C~ ~«0 . c/g Some Reflections on the Place of Philosophy in the Study of Buddhism 145 LUIS O. G6MEZ Unspoken Paradigms: Meanderings through the Metaphors of a Field 183 JOSE IGNACIO CABEZ6N Buddhist Studies as a Discipline and the Role of Theory 231 TOM TILLEMANS Remarks on Philology 269 C. W. HUNTINGTON, JR. A Way of Reading 279 JAMIE HUBBARD Upping the Ante: [email protected] 309 D. SEYFORT RUEGG Some Reflections on the Place of Philosophy in the Study of Buddhism I It is surely no exaggeration to say that philosophical thinking constitutes a major component in Buddhism. To say this is of course not to claim that Buddhism is reducible to any single philosophy in some more or less restrictive sense but, rather, to say that what can be meaningfully described as philosophical thinking comprises a major part of its proce dures and intentionality, and also that due attention to this dimension is heuristically necessary in the study of Buddhism. If this proposition were to be regarded as problematic, the difficulty would seem to be due to certain assumptions and prejudgements which it may be worthwhile to consider here. In the first place, even though the philosophical component in Bud dhism has been recognized by many investigators since the inception of Buddhist studies as a modern scholarly discipline more than a century and a half ago, it has to be acknowledged that the main stream of these studies has, nevertheless, quite often paid little attention to the philosoph ical.
[Show full text]
Understanding of Concept of Udaka in Ayurveda & Modern Perspective
INTERNATIONAL AYURVEDIC MEDICAL JOURNAL Review Article ISSN: 2320 5091 Impact Factor: 5.344 UNDERSTANDING OF CONCEPT OF UDAKA IN AYURVEDA & MODERN PERSPECTIVE: A REVIEW Babaita Sharma1 A. K. Sonkar2, Sunil Mewade3 1Associate Professor, Dept. of Kriya Sharir, Pt. Khushilal Sharma Govt. Ayurveda College & Institute, Bhopal, MP, India 3Ex. Professor & Head, Department of Kriya Sharir, Govt Post Graduate Ayurveda College and Hospital, Varanasi (U.P.), India 3Assistant Professor, Dept. of Kriya Sharir, Pt. Shiv Shaktilal Sharma Ayurveda Medical College Ratlam (M.P.), India Email: [email protected] https://doi.org/10.46607/iamj1908082020 (Published online: August 2020) Open Access © International Ayurvedic Medical Journal, India 2020 Article Received: 08/07/2020 - Peer Reviewed: 29/07/2020 - Accepted for Publication: 29/07/2020 ABSTRACT This review attempts to provide some concept about physiological aspect of Udaka in Ayurveda & its correlation with body water in modern perspective. Water is physiological basis of hydration & forms approximately 45-75% of total body weight (50-55% in female while 60- 65% in male) as total body water (TBW). Normal volume of water in body is highly essential to carry out all biological processes properly so is highly indispensable for life. In Ayurveda Udaka term is used to represent body water. Its normal quantity mentioned is ten Anjali measured by one's own. It does not simply represent water in the body which we intake but signifies various form of body flu- ids like water fraction of Dhatus (Rasa, Rakta, Mamsa, Meda, Majja, Shukra), Upadhatus (Stanya and Vasa) and Malas (Mutra, Sweda and Dravyansh of Purish). It can be correlated with the concept of total body water in mod- ern physiology.
[Show full text]
Exploring the Science of Marma - an Ancient Healing Technique - Part 2: Definition and Properties of Marma
Exploring the Science of Marma - An Ancient Healing Technique - Part 2: Definition and Properties of Marma Alka Mishra*, Vandana Shrivastava Department of Ayurveda and Holistic Health, Dev Sanskriti Vishwavidyalaya, Gayatrikunj-Shantikunj, Haridwar, Uttarakhand, India *Corresponding Author: Alka Mishra - Email: [email protected] License information for readers: This paper is published online under the Creative Commons Attribution (CC BY 4.0) License, whose full terms may be seen at https://creativecommons.org/licenses/by/4.0/ Uploaded online: 27 June 2020 Abstract In the vast sea of the knowledge of Ayurveda, Marma is one of the extremely important topics. Marma points have been unanimously accepted as the ‘seats of life’ (Prana - the vital life force). If these locations are injured, then it may lead to severe pain, disability, loss of function, loss of sensation, or death. Therefore, the ancient scriptures have strictly directed that these vital locations should not be injured, and due care should be taken in this regard even while doing surgeries. However, recent researches indicate that if there is inflammation or pain at any Marma point, then stimulating its nearby Marma points can help in alleviating this pain. This Marma Therapy has been used in treating various physical and mental disorders, with encouraging results. In view of the importance of Marma Science mentioned in scriptures and with regards to surgeries, as well as the encouraging outcomes of Marma Therapy in recent times, the present study was undertaken for an in-depth study of the Science of Marma. Part-1 of this study gave an account of various ancient / classical Indian scriptures that mention different aspects of the Science of Marma.
[Show full text]
Recollection As Pramdna
Journal of Indian and Buddhist Studies Vol. 36, No. 1, December 1987 Recollection as pramdna Shin Fujinaga The aim of this paper is to show the unique position and value of smrti (recol- lection) in the Jaina theory of pramana. This is done through analyzing the some arguments between Jainism and other shools of Indian philosophy. Jaina logi- cians admit two types of pramanas, viz. pratyaksa and paroksa. The latter can be devided into smrti,, pratyabhijnana, tarka and anumana. Among these four the last is regarded as pramana even by other schools while the remaining three are denied by them.1) Many Jaina philosophers like Prabhacandra define smrti as knowledge which arises through a particular mental impression and whose object has been grasped once and which is in a form of "that one".2) In this definition a mental impres- sion means dharana (retension) which is the last pratyaksa in the Jaina episte- mology. Thus it can be said that smrti is a result of dharana. And as its object has been grasped once smrti is distinguished from pratyaksa whose object has never been grasped before. Moreover it must be noticed that smrti has a form of "that one" because this character distinguishes it from other kno wledge such as pratyabhijnana which has a form of "This is that one." As mentioned above, other schools do not admit smrti as pramana. There are many different reasons for their denial. Buddhist philosophers and Mimamsakas, to whom pramana must have object which has never been grasped, refute smrti as pramana because it is knowledge of an object once known.
[Show full text]
Mahayana Buddhism and Deweyan Philosophy
Beijing beijing international review of education International Review of 1 (2019) 609-625 Education brill.com/bire Mahayana Buddhism and Deweyan Philosophy Jim GARRISON Virginia Tech, USA [email protected] Abstract My paper examines some of the many similarities between Mahayana Buddhism and Deweyan philosophy. It builds upon two previously published works. The first is my dialogue with Daisaku Ikeda President of Soka Gakkai International, a UN registered ngo currently active in one hundred ninety-two countries and territories, and the Di- rector Emeritus of the Center for Dewey Studies, Larry Hickman (see Garrison, Hick- man, and Ikdea, 2014). My paper will first briefly review some of the many similarities between Buddhism and Deweyan pragmatism. Second, I will also briefly review addi- tional similarities in the published version of my Kneller Lecture to the American Edu- cational Studies Association (see Garrison, 2019). In the present paper, I will introduce some new similarities of interest to educators. Among these are Dewey’s surprisingly Buddhist notions of language and logic as merely useful conventions. Secondly, I ex- amine Dewey’s argument that “causation as ordered sequence is a logical category,” not an ontological category (LW 12: 454). The similarity to the opening chapter of Nagar- juna’s Madhyamaka, or Middle Way, is striking. I will suggest a logical reading has some interesting implications for student-teacher relations. Keywords Buddhism – causation – Dewey – Ikeda – Nagarjuna – metaphysics I think it shows a deplorable deadness of imagination to suppose that philosophy will indefinitely revolve within the scope of the problems and systems that two thousand years of European history have bequeathed to us.
[Show full text]
Tāranātha's Presentation of Trisvabhāva in the Gźan Stoṅ Sñiṅ Po
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 KLAUS-DIETER MATHES Taranatha's Presentation of trisvabhava in the gZan stori shin po* Abbrevations used: MAV Madhydntavibhdga MAVBh Madhydntavibhagabhasya MAVT MadhydntavibhagatTka MSA Mahdydnasutralamkara MSABh Mahdydnasutrdlamkarabhdsya RGV Ratnagotravibhdga RGVV Ratnagotravibhdgavydkhyd 1. Abstract The doctrine of trisvabhava plays a central role in the formulation of the gzan ston ('empty of other') Madhyamaka. Normally any positive asser tion on the level of ultimate truth, except that all phenomena are empty of an own-being, would not be accepted by a Madhyamaka school.1 Taranatha (1575-1634), a follower of the gzan ston exegesis of the Jo nan pa school of Tibetan Buddhism, applies this proposition, however, only to the apparent truth, which he equates with the imagined and the dependent natures (parikalpita- and paratantrasvabhava). The ultimate truth, or the perfect nature (parinispannasvabhava),2 is empty of other * Paper read at the Xllth Conference of the International Association of Buddhist Studies, Lausanne 1999. 1. See WILLIAMS 1989: 62.
[Show full text]