By Roger R. Jackson, rGyal tshab dar ma rin chen, Dharmakirti
The arguments are very based and tightly formulated. The statement and annotations are on par with the easiest Buddhological paintings now being done.--The Reader's Review
This is a wonky test I'm afraid, however the booklet is out of print and the Google Books preview is restricted, so it's larger than not anything.
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Additional info for Is Enlightenment Possible?: Dharmakirti and Rgyal Tshab Rje on Knowledge, Rebirth, No-Self and Liberation (Textual Studies and Translations in Indo-Tibetan Buddhism)
6 where it is said: "You are this all (idam sarvam asi)". 128 Whereas a nature mystic thus concentrates upon the phenomenal world, a religious mystic contemplates the ultimate reality to the exclusion of all else. The state of isolation of the uncreated soul from all that is other than itself belongs to monistic religious mysticism like Vedanta where only the Absolute really exists. In a monistic mystical experience one feels his or her soul is unified with the Absolute so that the phenomenal world is no longer experienced.
Bareau 1962, 1963, 1970-71, 1974a, 1974b, 1979. Cf. Lamotte 1958,718756. I have dealt with the Buddha's biography in Pyysiainen 1988. Geiger 1968, 20. The passages on mysticism have been discussed by Luis G6mez and Ti1mann Vetter 1988 (see Vetter 1988, 101-106). such basic formulations of the Budd~ist doctrine as the four noble truths and the fire sermon. f of tbe Abhidhammapitaka is used because it contains an important description of the "uncompounded", as shown by Bareau ll . It would be superfluous to list here all the individual passages in the Tipitaka which I have referred to in my analysis.
I shall, in what follows, try to present two mutually exclusive ways of understanding the nature of the 'self' and of its relationship with the world in terms of the ideas of internality and externality. As one can be conscious of himself or herself only by being conscious of the world, the 'I' seems to dissolve into the surrounding world. An individual and the world belong essentially together, like two sides of a coin, and thus are not, strictly speaking, subject and objectl48. 'I' am not just 'I think' but 'I think something', and thus I can only understand my being as a being-in-the-world 149 .
Is Enlightenment Possible?: Dharmakirti and Rgyal Tshab Rje on Knowledge, Rebirth, No-Self and Liberation (Textual Studies and Translations in Indo-Tibetan Buddhism) by Roger R. Jackson, rGyal tshab dar ma rin chen, Dharmakirti