This is volume One of texts (from sanskrit and Tibetan sources) of the two planned volumes on Buddhist Ligic (the second volume to be on topics and opponents). This first volumes is in two parts. Part 1 has Asanga`s rules of Debate, Dharmakirti Nyayabindu with Kamalasila commentary and Santi-pa`s treatise on inner pervasion. Part II devoted to the Dignage-Dharmakirti system has five sets of eleven verses then a stydy if Bu-Ston`s commentary ib Dharmakirti`s Pramanaviniscaya and finally Tsong-kha-pa;s Mun sel on the seven books of Dharmakirti.

Jan Westerhoff unfolds the story of one of the richest episodes in the history of Indian thought, the development of Buddhist philosophy in the first millennium CE. He starts from the composition of the Abhidharma works before the beginning of the common era and continues up to the time of Dharmakirti in the sixth century. This period was characterized by the development of a variety of philosophical schools and approaches that have shaped Buddhist thought up to the present day: the scholasticism of the Abhidharma, the Madhyamaka's theory of emptiness, Yogacara idealism, and the logical and epistemological works of Dinnaga and Dharmakirti. The book attempts to describe the historical development of these schools in their intellectual and cultural context, with particular emphasis on three factors that shaped the development of Buddhist philosophical thought: the need to spell out the contents of canonical texts, the discourses of the historical Buddha and the Mahayana sutras; the desire to defend their positions by sophisticated arguments against criticisms from fellow Buddhists and from non-Buddhist thinkers of classical Indian philosophy; and the need to account for insights gained through the application of specific meditative techniques. While the main focus is the period up to the sixth century CE, Westerhoff also discusses some important thinkers who influenced Buddhist thought between this time and the decline of Buddhist scholastic philosophy in India at the beginning of the thirteenth century. His aim is that the historical presentation will also allow the reader to get a better systematic grasp of key Buddhist concepts such as non-self, suffering, reincarnation, karma, and nirvana.

This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are presented to an English readership for the first time. It makes available important resources for the study of the Buddhist philosophy of mind.

When we understand that something is a pot, is it because of one property that all pots share? This seems unlikely, but without this common essence, it is difficult to see how we could teach someone to use the word "pot" or to see something as a pot. The Buddhist apoha theory tries to resolve this dilemma, first, by rejecting properties such as "potness" and, then, by claiming that the element uniting all pots is their very difference from all non-pots. In other words, when we seek out a pot, we select an object that is not a non-pot, and we repeat this practice with all other items and expressions. Writing from the vantage points of history, philosophy, and cognitive science, the contributors to this volume clarify the nominalist apoha theory and explore the relationship between apoha and the scientific study of human cognition. They engage throughout in a lively debate over the theory's legitimacy. Classical Indian philosophers challenged the apoha theory's legitimacy, believing instead in the existence of enduring essences. Seeking to settle this controversy, essays explore whether apoha offers new and workable solutions to problems in the scientific study of human cognition. They show that the work of generations of Indian philosophers can add much toward the resolution of persistent conundrums in analytic philosophy and cognitive science.

"This volume contains the first full English translation of a thirteenth-century history of Buddhism in India and Tibet. That means most of all a complete life of the Buddha with the history of his renunciate order and of early Buddhist authors in India. Midway through, the action moves to Tibet where there is an emphasis on the Tibetan ruling dynasty, the translators of Buddhist texts, and the lineages that transmitted doctrinal understanding, meditative insights, and practical realization. It concludes with a pessimistic account of the demise of the monastic order followed by optimism with the advent of the future Buddha Maitreya. The composer of this remarkably ecumenical Buddhist history remains anonymous but was likely a follower of rare lineages of Dzogchen and Zhijé teachings. He put together some of the most important early sources on the Tibetan imperial period that had been preserved in his times and supplies the best witnesses we have for many of them in our own times"--

The Silpa Prakasais an important addition to the existing literature on Indian Silpa Texts. the text goes into a great detail of the architecture, the iconography and the symbolism of all the parts of the temple. Its unique contribution lies in the description of Yantras or symbolic diagrams underlying the architecture as well as sculpture. This edition will be extremely valuable for understanding not only temple construction but the entire symbolism underlying the unique temples of Orissa.

The Book is a luminious account of fundamental principles of Buddhist doctrine

One 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 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).The books` 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 slef-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-explicitated self-consciousness as the `Highest Truth` and unconditional nature of all existence; it does so only in the form of omniscient wisdom.

This book comprises fifteen research articles primarily based on the discipline of Indian and Buddhist Studies. The collection is designed to propose a Buddhist philosophy of religion--that the insight of Prajna and Sunyata initiates a future religion which is freed both from conflict between reasoning and believing, and from goal-oriented cycles of life. It addresses transformation from the conflict-ridden quest for a supreme being, to the search for a non-theistic nature of spirituality that provides a foundation for universal human happiness and salvation. For the discipline of Buddhist Studies, this collection also demonstrates the productive value of drawing upon cross-cultural and cross-racial literary sources and traditions.

Lama 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.