An Eleventh-Century Buddhist Logic of ‘Exists’: Ratnakīrti’s Kṣaṇabhaṅgasiddhiḥ Vyatirekātmikā (Foundations of Language Supplementary Series)

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9789027700810: An Eleventh-Century Buddhist Logic of ‘Exists’: Ratnakīrti’s Kṣaṇabhaṅgasiddhiḥ Vyatirekātmikā (Foundations of Language Supplementary Series)

I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi­ kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti's writing as "more concise and logical though not so poetical" 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter­ nal nonmental continuum is impossible. In ultimate reality the cognizing sub­ ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti's predecessors have put it: There is neither an 'I' nor a 'he' nor a 'you' nor even an 'it'; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction.

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Book Description Springer, Netherlands, 1969. Hardback. Book Condition: New. 1969 ed.. Language: English . This book usually ship within 10-15 business days and we will endeavor to dispatch orders quicker than this where possible. Brand New Book. I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi- kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti s writing as more concise and logical though not so poetical 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter- nal nonmental continuum is impossible. In ultimate reality the cognizing sub- ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti s predecessors have put it: There is neither an I nor a he nor a you nor even an it ; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. Bookseller Inventory # LIE9789027700810

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Book Description Springer, Netherlands, 1969. Hardback. Book Condition: New. 1969 ed.. Language: English . Brand New Book ***** Print on Demand *****. I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi- kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti s writing as more concise and logical though not so poetical 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter- nal nonmental continuum is impossible. In ultimate reality the cognizing sub- ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti s predecessors have put it: There is neither an I nor a he nor a you nor even an it ; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. Bookseller Inventory # APC9789027700810

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Book Description Springer, Netherlands, 1969. Hardback. Book Condition: New. 1969 ed.. Language: English . Brand New Book ***** Print on Demand *****.I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi- kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti s writing as more concise and logical though not so poetical 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter- nal nonmental continuum is impossible. In ultimate reality the cognizing sub- ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti s predecessors have put it: There is neither an I nor a he nor a you nor even an it ; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. Bookseller Inventory # APC9789027700810

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Book Description Springer. Hardcover. Book Condition: New. 89 pages. Dimensions: 9.3in. x 6.2in. x 0.5in.I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi- kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirtis writing as more concise and logical though not so poetical 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The SarhtdndntaradualJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter- nal nonmental continuum is impossible. In ultimate reality the cognizing sub- ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalakalJa). 4 As Ratnakirtis predecessors have put it: There is neither an I nor a he nor a you nor even an it; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. This item ships from multiple locations. Your book may arrive from Roseburg,OR, La Vergne,TN. Hardcover. Bookseller Inventory # 9789027700810

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