![]() An introduction gives an overview of relevant material and the current state of research concerning CŚ/CŚṬ and their authors, together with a short summary of the work, focussing especially on the content of chapter XV. The thesis further contributes to this work by presenting a translation and summary of the hitherto unaddressed chapter of CŚṬ XV, on the basis of the remaining Sanskrit text (in this case CŚṬ XV.18-25) and a critical edition of the Tibetan translation. Furthermore, there is an English translation of the verse text (Lang 1986), but not of the commentary, for which there are but translations of single chapters into different languages (Lang 19 Tillemans 1990 are the English ones). A complete Tibetan translation by Sūkṣmajñāna and Nyi ma grags is contained in the bsTan 'gyur (P. ![]() The original Sanskrit text of CŚṬ is available only in form of fragments that cover about one third of the work, and there is a critical edition of these, based on a single manuscript (Suzuki 1994). In the commentary, this polemic takes the form of a dispute with a fictional opponent, in which the verse text is cited to provide arguments and counterarguments. arising, abiding and ceasing), a position strongly advocated by the Sarvāstivāda, amongst others. Chapter XV specifically concerns the concept of conditioned things (samskrtārtha) and presents the Madhyamaka's refutation of the existence of the conditioned and its characteristic marks (samskrtalaksana, i.e. The treatise is structured around the Bodhisattva's accumulation of the prerequisites of merit (punyasambhāra, chapters I-VIII) and wisdom (jñānasambhāra, chapters IX-XVI). The 'Commentary to the Four Hundred on the Bodhisattva's Practice of Yoga' (Bodhisattvayogacāracatuśatakaīkā, CŚṬ) is the only extant Indian commentary to Āryadeva’s famous Madhyamaka treatise in verse in its entirety, known as the 'Treatise in Four Hundred ' (Catuśatakaśāstra,CŚ). Whether the doctrinal matter of the nature of the Buddha’s mental qualities revealed the epistemological issue or an epistemological issue was used for doctrinal purposes remains to be seen. They also contribute to the understanding of an essential epistemological issue in Dharmakīrti’s system: the import of non-observation in an inferential process of knowledge. These linked discussions concern, on the one hand, the nature of the Buddha’s mental qualities and, on the other hand, the function and utilization of specific logical tools. ![]() A number of thematically connected passages in Dharmakīrti’s works on the distinct issues of the Buddha’s compassion and omniscience, form a network that presents compassion and omniscience as complementary mental qualities. No investigations have been made, however, with regard to the context of the passage in Dharmakīrti’s work itself. Scholarly attention has recently focused on the issue Pramāṇavārttika (PV) I.12 and Dharmakīrti’s commentary thereon, in particular, have been analyzed more than once, together with related texts of the brahmanical tradition as well as of other Buddhist schools. In this connection, the nature of the Buddha’s compassion and omniscience plays a fundamental role and is a recurrent topic. ![]() 600-660 C.E.), exponent of the logico-epistemological school, is the proof of the Buddha’s reliability as a spiritual guide. One of the tasks undertaken by Dharmakīrti (ca. ![]()
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