By Shoryu Katsura
The court cases of the 3rd overseas Dharmakirti convention held in Hiroshima in 1997 acquire a couple of papers dedicated to the examine of the good seventh-century Buddhist thinker, Dharmakirti, and his affects upon the succeeding generations of either Buddhist and non-Buddhist philosophers in India and Tibet. the second one foreign Dharmakirti convention was once held in Vienna, and its complaints, stories within the Buddhist Epistemological culture, were released during this related sequence. the current quantity includes the result of the $64000 researches made via the main Dharmakirtian students on the earth because the final convention, in order that the readers can become aware of the current scenario within the box of Buddhist epistemology and good judgment. a few papers are focused on the epistemological issues, comparable to the idea of perceptibility, and others with the merely logical difficulties like an empty topic. a few care for the Buddhist conception of language referred to as apoha compared to the perspectives of Nagarjuna, Bhartrhari and others, whereas others are dedicated to the ontological questions, akin to find out how to ascertain the causal courting. a number of papers speak about Dharmakirti within the mild of feedback made through Jaina, Nyaya or Minamsa philosophers. and eventually the main awesome function of the current quantity is the rise of variety of contributions dedicated to the examine of Tibetan culture of Buddhist epistemology and good judgment which has been constructed lower than the nice effect of Dharmakirti.
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Extra info for Dharmakirti's Thought and its Impact on Indian and Tibetan Philosophy
E. of coming into being, which is absurd. No, replies Vasubandhu, for at the level at which the grammarian argues the problem is not confined to the expression pratftyasamutpiida, In fact, nothing can come into being at that level. A solution is only possible at the level of the dharma-theory, for there there is no distinction between an agent and the action it performs, The relevant part of the discussion reads: 9 , This question was actually raised by Tom Tillemans during the conference, I thank him for his thoughtful reflections, and hope that the following observations constitute a satisfactory answer, 9 AKBh 138,10-13: nai,a do,a~ /idaq!
One might simply reject it and state that no one-to-one correspondence between the words of a statement and the things that constitute the situation described is required. Judging by the early Indian authors whose reactions to this problem I am acquainted with there was a tendency not to reject the principle. 50), precisely the kind of phrases that troubled pre-Dignaga thinkers so much. I thank Eli Franco for drawing my attention to this. 7 Bronkhorst [1996, 1997]. 20 J. " Others, whose ontological views allowed such a solution, would indicate that, to stick to our example, the word 'jar' in "Devadatta makes a jar" denotes not the individual jar that does not yet exist but the universal ('jar-ness' or the like) that inheres in all jars and that is always present.
Abhandlungen fUr die Kunde des Morgenlandes. Band 42,4. Wiesbaden: Steiner Verlag, 1977. PVA WZKSO Wiener Zeitschrift fiir die Kunde Siid- und Ostasiens. MASQUERADING AS PRAMAljA: ESOTERIC BUDDllSM AND EPISTEMOLOGICAL NOMENCLATURE* by Ronald M. Davi
Dharmakirti's Thought and its Impact on Indian and Tibetan Philosophy by Shoryu Katsura