Download A History of Buddhist Philosophy: Continuity and by David J. Kalupahana PDF

By David J. Kalupahana

The current paintings has, when you consider that its unique book in 1976, provided an unequaled advent to the philosophical ideas and historic improvement of Buddhism. Now, representing the end result of Dr. Kalupahana's thirty years of scholarly study the mirrored image, 'A background of Buddhist Philosophy' builds upon and surpasses that prior paintings, supplying a totally reconstructed, particular research of either early and later Buddhism.

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Extra info for A History of Buddhist Philosophy: Continuity and Discontinuity

Example text

However, Siddhârtha was not as negative as the Materialists and Ajlvikas were toward morals as well as spirituality. Hence, immediately after leaving home and coun­ try, he moved south into Magadha, in Central India, where he joined two leading contemplatives, Àlâra Kâlâma and Uddaka Râmaputta, both representatives of the Upaniçadic tradition. Under their guidance Sid­ dhârtha learned meditation techniques specifically directed at the ap­ peasement of mind rather than the development of insight.

It is possible that A is (B * ~B). It is possible that A is ~(B • ~B), that is, unspeakable (avaktavya). It is possible that A is B and ~(B • ~B). It is possible that A is ~B and ^(B • ~B). 19 The recognition of varying epistemological possibilities would also mean the existence of a variety of ways in which the meanings of proposi­ 18 EARLY B U D D H IS M tions could be analyzed. The later Jaina thinkers have proposed seven standpoints as guides (naya) for the determination of meanings. , “synonyms”).

The universal standpoint (sarjtgraha-naya) focuses on the whole instead of the parts, the latter deriving their meaning only in relation to the former. Thus one cannot speak of spokes or hub or rim except in the context of a wheel. This is looked upon as the perspective of Vedanta. Finally, the conventional standpoint (vyavahdra-naya) attempts to accommodate both the part and the whole, as in the Sarikhya school. It is interesting that the linguistic standpoints include what is called the particular or the rjusutra.

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