Existence and Enlightenment in the Laṅkāvatāra-Sūtra
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*{{i|2.2. From Mind to ''No-mind'': the Transcendental Leap beyond Empirical<br> Cognition|209}}<br> * Introduction * The five Dharmas or epistemic categories * The three<br> Svabhāvas or modes of cognition * The attainment of Āryajñāna:<br> transcendental Wisdom or Gnosis * Concluding remarks<br> | *{{i|2.2. From Mind to ''No-mind'': the Transcendental Leap beyond Empirical<br> Cognition|209}}<br> * Introduction * The five Dharmas or epistemic categories * The three<br> Svabhāvas or modes of cognition * The attainment of Āryajñāna:<br> transcendental Wisdom or Gnosis * Concluding remarks<br> | ||
*{{i|2.3. The Conjunctive System of the Eight Vijñānas: the Integration of ''Both Mind<br> and No-mind'' States of Consciousness|237}}<br> * Introductory remarks * Jñāna and Vijñāna: abstract intuition versus<br> concrete knowledge * Khyāti- and Vastuprativikalpa-vijñāna:<br> the perceptual and the object discriminating knowledge * The inner<br> revolution (Parāvṛtti): the return to the tranquil state of<br> pure consciousness (Ālaya-vijñāna) * Conclusion<br> | *{{i|2.3. The Conjunctive System of the Eight Vijñānas: the Integration of ''Both Mind<br> and No-mind'' States of Consciousness|237}}<br> * Introductory remarks * Jñāna and Vijñāna: abstract intuition versus<br> concrete knowledge * Khyāti- and Vastuprativikalpa-vijñāna:<br> the perceptual and the object discriminating knowledge * The inner<br> revolution (Parāvṛtti): the return to the tranquil state of<br> pure consciousness (Ālaya-vijñāna) * Conclusion<br> | ||
| − | *{{i|2.4. The Disjunctive Theory of Causation: Things are ''Neither this, Nor that'',<br> for They Are All Subject to Causes and Conditions (Hetu-pratyaya)|261}}<br> * Introduction * The expansion of the relevance of causation: from the<br> psychological to the cosmic-philosophical principle * Causation as a<br> possible theoretical basis for a monistic view of the world * Causation as a<br> teaching device * Excursus: highlighting Nāgārjuna's thought in respect to<br> causation * The soteriological value of the theory of causation * Concluding observations<br><br> | + | *{{i|2.4. The Disjunctive Theory of Causation: Things are ''Neither this, Nor that'',<br> for They Are All Subject to Causes and Conditions (Hetu-pratyaya)|261}}<br> * Introduction * The expansion of the relevance of causation: from the<br> psychological to the cosmic-philosophical principle * Causation as a<br> possible theoretical basis for a monistic view of the world * Causation as a<br> teaching device * Excursus: highlighting Nāgārjuna's thought in respect to<br> causation * The soteriological value of the theory of causation<br> * Concluding observations<br><br> |
*{{i|3.0 Final Overview|287}} | *{{i|3.0 Final Overview|287}} | ||
| − | Appendix | + | *{{i| Appendix|295}} |
| − | Notes | + | *{{i| Notes|323}} |
| − | Bibliography | + | *{{i| Bibliography|357}} |
| − | Index | + | *{{i| Index|365}} |
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| − | 365 | ||
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Revision as of 18:46, 19 June 2020
This book offers a systematic analysis of one of the most important concepts characterizing the Yogācāra School of Buddhism (the last creative stage of Indian Buddhism) as outlined and explained in one of its most authoritative and influential texts, Laṅkāvatāra-sūtra. Compiled in the second half of the fourth-century A.D., this sūtra not only represents a comprehensive synthesis of both early and late religio-philosophical ideas crucial to the understanding of Buddhism in India, but it also provides an insight into the very early roots of the Japanese Zen Buddhism in the heart of the South Asian esotericism.
The first part of the book outlines the three-fold nature of Being, as conceptualized in Buddhist metaphysics. The author uses an interpretive framework borrowed from the existentialist philosophy of Heidegger, in order to separate the transcendental Essence of Being from its Temporal manifestation as Self, and from its Spatial or Cosmic dimension. The second part clarifies the Buddhist approach to knowledge in its religious, transcendental sense and it shows that the Buddhists were actually first in making use of dialectical reasoning for the purpose of transcending the contradictory dualities imbedded in the common ways of perceiving, thinking, and arguing about reality. (Source: SUNY Press)
| Citation | Sutton, Florin Giripescu. Existence and Enlightenment in the Laṅkāvatāra-Sūtra: A Study in the Ontology and Epistemology of the Yogācāra School of Mahāyāna Buddhism. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 1991. https://archive.org/details/lankavatarafgsuttonexistenceandenlightenmentinthelankavatarasutraastudyintheonto_202003_621_R/mode/2up. |
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