Studies in Indian and Tibetan Madhyamaka Thought Part 1
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| − | |BookToc=* {{'''PART 1'''|}} | + | |BookToc=* {{i|'''PART 1'''|}} |
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* {{i|LIST OF MAIN SANSKRIT AND TIBETAN SOURCES WITH SIGLA OF ABBREVIATED TITLES| xi}} | * {{i|LIST OF MAIN SANSKRIT AND TIBETAN SOURCES WITH SIGLA OF ABBREVIATED TITLES| xi}} | ||
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* {{i|SECTION III|}} | * {{i|SECTION III|}} | ||
| − | * {{i|ON EPISTEMOLOGICAL-LOGICAL (''pramāṇa'') THEORY AND THE ONTIC IN TSOṄ KHA PA'S MADHY AMAKA PHILOSOPHY| 233}} | + | ** {{i|ON EPISTEMOLOGICAL-LOGICAL (''pramāṇa'') THEORY AND THE ONTIC IN TSOṄ KHA PA'S MADHY AMAKA PHILOSOPHY| 233}} |
| − | * {{i|1. INTRODUCTION| 233}} | + | ** {{i|1. INTRODUCTION| 233}} |
| − | * {{i|2. SOME FUNDAMENTAL LOGICAL AND EPISTEMOLOGICAL ISSUES IN MADHYAMAKA: ''prayoga(vākya)'' VS. ''prasaṅga'' AND THE PROBLEM OF ''pramāṇa'' IN RELATION TO ''prameya'' |240}} | + | ** {{i|2. SOME FUNDAMENTAL LOGICAL AND EPISTEMOLOGICAL ISSUES IN MADHYAMAKA: ''prayoga(vākya)'' VS. ''prasaṅga'' AND THE PROBLEM OF ''pramāṇa'' IN RELATION TO ''prameya'' |240}} |
| − | * {{i|3. THE STATUS OF THE THESIS (''pratijñā'') IN THE MADHYAMAKA| 244}} | + | ** {{i|3. THE STATUS OF THE THESIS (''pratijñā'') IN THE MADHYAMAKA| 244}} |
| − | * {{i|4. INFERENCE (''rjes su dpag pa'' = ''anumāna'') IN TSOṄ KHA PA'S MADHYAMAKA THOUGHT| 247}} | + | ** {{i|4. INFERENCE (''rjes su dpag pa'' = ''anumāna'') IN TSOṄ KHA PA'S MADHYAMAKA THOUGHT| 247}} |
| − | * {{i|5. ''Svatantra-anumāna'' AS PROBATIVE INFERENCE, ''prasaṅgāpādana'' AS APAGOGIC REASONING, AND THE PROBLEM OF MUTUAL AGREEMENT (''ubhaya[pra]siddhatva'')| 250}} | + | ** {{i|5. ''Svatantra-anumāna'' AS PROBATIVE INFERENCE, ''prasaṅgāpādana'' AS APAGOGIC REASONING, AND THE PROBLEM OF MUTUAL AGREEMENT (''ubhaya[pra]siddhatva'')| 250}} |
| − | * {{i|6. ''Prasaṅgavākya, prakṛtārthaviparyaya, prasaṅgaviparītārthāpatti'' AND THE USE OF ''prasajya-pratiṣedha'' IN THE ''prasaṅga''-STATEMENT OF NON-ORIGINATION IN THE MADHYAMAKA |252}} | + | ** {{i|6. ''Prasaṅgavākya, prakṛtārthaviparyaya, prasaṅgaviparītārthāpatti'' AND THE USE OF ''prasajya-pratiṣedha'' IN THE ''prasaṅga''-STATEMENT OF NON-ORIGINATION IN THE MADHYAMAKA |252}} |
| − | * {{i|7. TSOṄ KHA PA ON ''bzlog don'' AND ''thal bzlog'': ''prasaṅga''-REVERSAL (''prasaṅgaviparīta'') AND ''prasaṅga''-CONTRAPOSITION (''prasaṅgaviparyaya'') |257}} | + | ** {{i|7. TSOṄ KHA PA ON ''bzlog don'' AND ''thal bzlog'': ''prasaṅga''-REVERSAL (''prasaṅgaviparīta'') AND ''prasaṅga''-CONTRAPOSITION (''prasaṅgaviparyaya'') |257}} |
| − | * {{i|7. TSOṄ KHA PA ON ''bzlog don'' AND ''thal bzlog'': ''prasaṅga''-REVERSAL (''prasaṅgaviparīta'') AND ''prasaṅga''-CONTRAPOSITION (''prasaṅgaviparyaya'') |257}} | + | ** {{i|7. TSOṄ KHA PA ON ''bzlog don'' AND ''thal bzlog'': ''prasaṅga''-REVERSAL (''prasaṅgaviparīta'') AND ''prasaṅga''-CONTRAPOSITION (''prasaṅgaviparyaya'') |257}} |
| − | * {{i|8. ''Prasaṅgāpādana (thal ba (b]sgmb pa ~ thal ba 'phen pa)'' AS A SPECIAL FORM OF INFERENCE ACCORDING TO TSOṄ KHA PA | 266}} | + | ** {{i|8. ''Prasaṅgāpādana (thal ba (b]sgmb pa ~ thal ba 'phen pa)'' AS A SPECIAL FORM OF INFERENCE ACCORDING TO TSOṄ KHA PA | 266}} |
| − | * {{i|9. ON REFUTATION (''dūṣaṇa'') AND PROOF (''sādhana'') WITH CANDRAKĪRTI AND TSOṄ KHA PA| 269}} | + | ** {{i|9. ON REFUTATION (''dūṣaṇa'') AND PROOF (''sādhana'') WITH CANDRAKĪRTI AND TSOṄ KHA PA| 269}} |
| − | * {{i|10. ''Pramāṇa''-THEORY, ERROR AND ASCERTAINMENT IN TSOṄ KHA PA's MADHYAMAKA THOUGHT| 272}} | + | ** {{i|10. ''Pramāṇa''-THEORY, ERROR AND ASCERTAINMENT IN TSOṄ KHA PA's MADHYAMAKA THOUGHT| 272}} |
| − | * {{i|11. THE LOGICAL-EPISTEMOLOGICAL AND ONTIC STATUS OF THE PRĀSAṄGIKA's ''paraprasiddha''-ARGUMENT ACCORDING TO TSOṄ KHA PA| 282}} | + | ** {{i|11. THE LOGICAL-EPISTEMOLOGICAL AND ONTIC STATUS OF THE PRĀSAṄGIKA's ''paraprasiddha''-ARGUMENT ACCORDING TO TSOṄ KHA PA| 282}} |
| − | * {{i|12. THE ''paraprasiddha-anumāna'' AND THE ''prasaṅgāpādana'' AS ''pramāṇa'' AND AS MAIEUTICS| 286}} | + | ** {{i|12. THE ''paraprasiddha-anumāna'' AND THE ''prasaṅgāpādana'' AS ''pramāṇa'' AND AS MAIEUTICS| 286}} |
| − | * {{i|13. THE PROCEDURES OF vyavaccheda AND pariccheda IN MADHYAMAKA THOUGHT |287}} | + | ** {{i|13. THE PROCEDURES OF vyavaccheda AND pariccheda IN MADHYAMAKA THOUGHT |287}} |
| − | * {{i|14. THE USE OF THE ''bādhakapramāṇa'' AND CONTRAPOSITION IN ATTAINING THE MADHYAMAKA THEORY OF NON-SUBSTANTIALITY (''niḥsvabhāvatā'') |288}} | + | ** {{i|14. THE USE OF THE ''bādhakapramāṇa'' AND CONTRAPOSITION IN ATTAINING THE MADHYAMAKA THEORY OF NON-SUBSTANTIALITY (''niḥsvabhāvatā'') |288}} |
| − | * {{i|15. CONCLUSION |296}} | + | ** {{i|15. CONCLUSION |296}} |
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* {{i|INDICES|}} | * {{i|INDICES|}} | ||
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| − | * {{|'''PART 2'''|}} | + | * {{i|'''PART 2'''|}} |
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* {{i|'''LIST OF MAIN SANSKRIT AND TIBETAN SOURCES WITH SIGLA OF ABBREVIATED TITLES'''| xi}} | * {{i|'''LIST OF MAIN SANSKRIT AND TIBETAN SOURCES WITH SIGLA OF ABBREVIATED TITLES'''| xi}} | ||
Revision as of 13:13, 29 March 2019
Part I of these Studies in Indian and Tibetan Madhyamaka philosophy consists of three sections. The first outlines the history of the Madhyamaka school in Tibet from its origins toward the end of the eighth century until the time it fully assumed its classical form in the early fifteenth century owing to the efforts of Tson kha pa and other eminent masters of approximately that time. An earlier publication, The literature of the Madhyamaka school of philosophy in India (Wiesbaden, 1981), has traced the history of the Madhyamaka school in India beginning with its source, Nāgārjuna, and extending to the early part of the second millennium of the common era when it was establishing itself firmly in Tibet.
Section II investigates the complex, and controversial, problem of whether a (Prāsaṅgika) Mādhyamika may, within the frame of his school's philosophy, assert a thesis (pratijñā) and maintain a philosophical position (pakṣa, mata). It is a reworked and expanded version of an earlier study: 'On the thesis and assertion in the Madhyamaka/dBu ma' in E. Steinkellner and H. Tauscher (ed.), Contributions on Tibetan and Buddhist religion and philosophy (Proceedings of the Csoma de Korös Symposium held at Velm-Vienna, 13-19 September 1981 (Vienna, 1983), pp. 205-241).
Section III concerns the very significant place occupied in Tsoṅ kha pa's Madhyamaka philosophy by the ideas and methods of epistemological and logical system (pramāṇavidyā) of Dharmakīrti. It is an expanded version of a study first published in 1991: 'On pramāṇa theory in Tsoṅ khap pa's Madhyamaka philosophy' in E. Steinkellner (ed.), Studies in the Buddhist epistemological tradition (Proceedings of the Second International Dharmakīrti Conference, Vienna, 11-16 June, 1989, Österreichische Akademie der Wissenschaften, Philosophische-Historische Klasse, Denkschriften, 222. Band (Vienna, 1991), pp. 281-310).
Part II of these Studies will contain annotated translations of Candrakīrti's Sanskrit commentary on Madhyamakakārikā i.1 taken from his renowned Prasannapadā madhyamakavṛttiḥ and of rGyal tshab Dar ma rin chen's Tibetan Summary-Memorandum on the Eight Crucial Points in Madhyamaka philosophy (dKya' gnad/gnas brgyad kyi zin bris). (Source: foreword in Part I)
(Source: foreword in Part I)
| Citation | Ruegg, David Seyfort. Three Studies in the History of Indian and Tibetan Madhyamaka Philosophy: Studies in Indian and Tibetan Madhyamaka Thought. Pt. 1. Wiener Studien zur Tibetologie und Buddhismuskunde 50. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2000. https://archive.org/details/madhyamikathreestudiesinhistoryofindiantibetanmadhyamakaphilosophydavidseyfortruegg_803_q/mode/2up. |
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