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Vasubandhu one of the most famous Mahayana Buddhist philosophers wrote works on a vast variety of subjects. this collection of translations includes the Vadavidhi a work on logic the Panca-skandhaka-prakarana which deals with the aggregates making up 'Personality'; the Karmasiddhi prakarana, which in explaining psychic continuity, also attacks many features of earlier Buddhist psychology; the famous Vimsalika and Trimsika, which take Buddhist psychology into hitherto unexplored areas; the Madhyanta-Vibhaga-bhasya, one of the most profound books for Mahayana realization; and the Tri-svabhava-nirdesa which shows a way for ridding consciousness of ensnaring mental constructions. A glossary of key words is included, as are the texts of those works which survive in Sanskrit. Each translation is prefaced by an explanatory introduction and is followed by notes. These include also references to other Indian philosophical systems and occasional comparisons with modern Western psychological systems, particularly where the latter seem inadequate in comparison with Vasubandhu's Yogacara.

This is the most important compendium of Indian Buddhist philosophy and psychology. The four volume masterwork begins with a history of Abhidharma literature and covers a vast array of subjects from a Buddhist viewpoint. Some of these subjects are Buddhist cosmology and the process of rebirth, karma and the Buddhist ethical theory, mental defilements, causes of suffering and the path to enlightenment, the supernatural powers of a Buddha, a taxonomy of meditative states and a refutation of the existence of soul.This is volume 1 of 4.

This is the most important compendium of Indian Buddhist philosophy and psychology. The four volume masterwork begins with a history of Abhidharma literature and covers a vast array of subjects from a Buddhist viewpoint. Some of these subjects are Buddhist cosmology and the process of rebirth, karma and the Buddhist ethical theory, mental defilements, causes of suffering and the path to enlightenment, the supernatural powers of a Buddha, a taxonomy of meditative states and a refutation of the existence of soul.This is volume 3 of 4.

Vasubandhu one of the most famous Mahayana Buddhist philosophers wrote works on a vast variety of subjects. this collection of translations includes the Vadavidhi a work on logic the Panca-skandhaka-prakarana which deals with the aggregates making up 'Personality'; the Karmasiddhi prakarana, which in explaining psychic continuity, also attacks many features of earlier Buddhist psychology; the famous Vimsalika and Trimsika, which take Buddhist psychology into hitherto unexplored areas; the Madhyanta-Vibhaga-bhasya, one of the most profound books for Mahayana realization; and the Tri-svabhava-nirdesa which shows a way for ridding consciousness of ensnaring mental constructions. A glossary of key words is included, as are the texts of those works which survive in Sanskrit. Each translation is prefaced by an explanatory introduction and is followed by notes. These include also references to other Indian philosophical systems and occasional comparisons with modern Western psychological systems, particularly where the latter seem inadequate in comparison with Vasubandhu's Yogacara.

Sanskrit Debate: Vasubandhu’s ‘Vimsatika’ versus Kumarila’s ‘Niralambanavada’ illustrates the rules and regulations of classical Indian debate literature (pramanasastra) by introducing new translations of two Sanskrit texts composed in antithesis to each other’s tradition of thought and practice. In the third century CE, Vasubandhu, a Buddhist philosopher-monk, proposed that the entire world of lived experience is a matter of mind only through his Vimsatika (Twenty Verses). In the seventh century CE, Kumarila, a Hindu philosopher-priest, composed Niralambanavada (Non-Sensory Limit Debate) to establish the objective reality of objects by refuting Vasubandhu’s claim that objects experienced in waking life are not different from objects experienced in dreams. Kumarila rigorously employs formal rules and regulations of Indian logic and debate to demonstrate that Vasubandhu’s assertion is totally irrational and incoherent. Vimsatika ranks among the world’s most misunderstood texts but Kumarila’s historic refutation allows Vimsatika to be read in its own text-historical context. This compelling, radically revolutionary re-reading of Vimsatika delineates a hermeneutic of humor indispensable to discerning its medicinal message. In Vimsatika, Vasubandhu employs the form of professional Sanskrit logic and debate as a guise and a ruse to ridicule the entire enterprise of Indian philosophy. Vasubandhu critiques all Indian theories of epistemology and ontology and claims that both how we know and what we know are acts of the imagination.

Though the abhidharma is recognized as one of the major topics of the Buddhist teachings, up until now there have been few translations of any of the great texts on it available in a Western language. This book gives thorough explanations of all the fundamental concepts and terms found in the Buddhist teachings. It presents the nature of the phenomena we experience, describes the karma and afflictions that create suffering, and shows the factors of the path that lead to liberation. It is like an encyclopedia of Buddhism that thoroughly explains the meaning of the many different technical terms found in the sutras, vinaya, and other Buddhist teachings—if you are wondering what something you have read in a Buddhist text really means, there is a good chance it is explained in this book. It thus provides an invaluable aid to students who want to deepen their understanding not only of the abhidharma, but of all the Buddhist teachings.

Though the abhidharma is recognized as one of the major topics of the Buddhist teachings, up until now there have been few translations of any of the great texts on it available in a Western language. This book gives thorough explanations of all the fundamental concepts and terms found in the Buddhist teachings. It presents the nature of the phenomena we experience, describes the karma and afflictions that create suffering, and shows the factors of the path that lead to liberation. It is like an encyclopedia of Buddhism that thoroughly explains the meaning of the many different technical terms found in the sutras, vinaya, and other Buddhist teachings—if you are wondering what something you have read in a Buddhist text really means, there is a good chance it is explained in this book. It thus provides an invaluable aid to students who want to deepen their understanding not only of the abhidharma, but of all the Buddhist teachings.

X,490 S., Wegen der EPR-Bestimmungen liefern wir nicht nach Bulgarien, Dänemark, Estland, Griechenland, Irland, Litauen, Luxemburg, Malta, Kroatien, Polen, Portugal, Rumänien, Schweden, Slowakei, Slowenien und Ungarn. Sprache: Englisch

Sanskrit Debate: Vasubandhu’s ‘Vimsatika’ versus Kumarila’s ‘Niralambanavada’ illustrates the rules and regulations of classical Indian debate literature (pramanasastra) by introducing new translations of two Sanskrit texts composed in antithesis to each other’s tradition of thought and practice. In the third century CE, Vasubandhu, a Buddhist philosopher-monk, proposed that the entire world of lived experience is a matter of mind only through his Vimsatika (Twenty Verses). In the seventh century CE, Kumarila, a Hindu philosopher-priest, composed Niralambanavada (Non-Sensory Limit Debate) to establish the objective reality of objects by refuting Vasubandhu’s claim that objects experienced in waking life are not different from objects experienced in dreams. Kumarila rigorously employs formal rules and regulations of Indian logic and debate to demonstrate that Vasubandhu’s assertion is totally irrational and incoherent. Vimsatika ranks among the world’s most misunderstood texts but Kumarila’s historic refutation allows Vimsatika to be read in its own text-historical context. This compelling, radically revolutionary re-reading of Vimsatika delineates a hermeneutic of humor indispensable to discerning its medicinal message. In Vimsatika, Vasubandhu employs the form of professional Sanskrit logic and debate as a guise and a ruse to ridicule the entire enterprise of Indian philosophy. Vasubandhu critiques all Indian theories of epistemology and ontology and claims that both how we know and what we know are acts of the imagination.

Vasubandhu's "Abhidharmakosa-Bhasya" (ca. 380-390), besides its culminating achievement in streamlining the overall structure of the exposition of the preceding "Abhidharma" manuals, is unmatched by any of the preceding manuals in respect of its comprehensiveness - incorporating all important Vaibhasika doctrines since the time of the Abhidharma-mahavibhasa - of its excellent skill in definition and elucidation, and of its ability to clarify the difficult points involved in doctrinal disputations. Added to these qualities is its great value as a brilliant critique and insightful re-evaluation of all the fundamental Sarvastivada doctrines developed up to its time. Since its appearance, it has been used as a standard textbook for the understanding of not only the Abhidharma doctrines but all the fundamental Buddhist doctrines in general. Translated into Chinese by Paramartha in 563 A.D. and by Hsuan-tsang in 651-654 A.D., Hsuan-tsang's disciple P'u-Kuang tells us that in India the "Abhidharmakosa-Bhasya" was hailed as the "Book of Intelligence". In China, Japan and the Far-east, too, the Kosa has generally been highly treasured as a textbook of fundamental importance for Buddhist studies. Vasubandhu's brilliant critique of the doctrines of the Vaibhasika was answered by the equally brilliant Samghabhadra - a contemporary staunch defender and expounder of the doctrines of the Vaibhasikas - in his masterwork, the "Abhidharmanyayanusara", now extent only in Hsuan-tsang's translation (653-654 A.D.). The Sanskrit text, considered for a long time to be irremediably lost, was discovered by Rahula Samkrtyayana in 1935 in the Tibetan monastery of Ngor and was published by P. Pradhan in 1967 (1st edition).

Vasubandhu's "Abhidharmakosa-Bhasya" (ca. 380-390), besides its culminating achievement in streamlining the overall structure of the exposition of the preceding "Abhidharma" manuals, is unmatched by any of the preceding manuals in respect of its comprehensiveness - incorporating all important Vaibhasika doctrines since the time of the Abhidharma-mahavibhasa - of its excellent skill in definition and elucidation, and of its ability to clarify the difficult points involved in doctrinal disputations. Added to these qualities is its great value as a brilliant critique and insightful re-evaluation of all the fundamental Sarvastivada doctrines developed up to its time. Since its appearance, it has been used as a standard textbook for the understanding of not only the Abhidharma doctrines but all the fundamental Buddhist doctrines in general. Translated into Chinese by Paramartha in 563 A.D. and by Hsuan-tsang in 651-654 A.D., Hsuan-tsang's disciple P'u-Kuang tells us that in India the "Abhidharmakosa-Bhasya" was hailed as the "Book of Intelligence". In China, Japan and the Far-east, too, the Kosa has generally been highly treasured as a textbook of fundamental importance for Buddhist studies. Vasubandhu's brilliant critique of the doctrines of the Vaibhasika was answered by the equally brilliant Samghabhadra - a contemporary staunch defender and expounder of the doctrines of the Vaibhasikas - in his masterwork, the "Abhidharmanyayanusara", now extent only in Hsuan-tsang's translation (653-654 A.D.). The Sanskrit text, considered for a long time to be irremediably lost, was discovered by Rahula Samkrtyayana in 1935 in the Tibetan monastery of Ngor and was published by P. Pradhan in 1967 (1st edition).

Under the influence of his teacher, Louis de la Valle Poussin, Prof. Lamotte published several works in French, which were primarily editions, translations and commentaries on Tibetan and Chinese Buddhist texts. The theories and concepts contained in this particular work are closely related to those of the Abhidharmakosa, and as such it makes a valuable companion to that larger work. Here Prof. Pruden has provided a masterful English translation of Prof. Lamotte's work, and has added a brief biography of Prof. Lamotte and his scholarly accomplishments to familiarize the reader with this great scholar of Buddhism.

This book is a translation of Vasubandhu's Atmavadapratisedha, the treatise he added to his Abhidharmakoshbhasya, one of the most important works of medieval Indian Buddhist philosophy.

Book is in Used-VeryGood condition. Pages and cover are clean and intact. Used items may not include supplementary materials such as CDs or access codes. May show signs of minor shelf wear and contain very limited notes and highlighting. 1.15

The single greatest Tibetan commentary—never previously translated—on one of the most well-known and cited works of classical Indian Buddhism.This work by a scholar of the Kadam school is the most authoritative Tibetan commentary on Vasubandhu’s Treasury of Abhidharma (Abhidharmakosa). In terms of stature and authority, Vasubandhu’s Treasury rivals Buddhaghosa’s contemporaneous Path of Purification and deals with such central themes as the dynamics of emotions and karma, of mental and meditative states; it treats both the cosmos and the life within. Chim Jampalyang’s exposition of it is the greatest flowering of Abhidharma studies in Tibet. Usually referred to as the Chimzö,  it is to this day a key textbook in the great monastic universities. A veritable encyclopedia, it spans all areas of classical Indian Buddhist knowledge and is an indispensable reference for scholars of Buddhism. The Library of Tibetan Classics is a special series being developed by the Institute of Tibetan Classics to make key classical Tibetan texts part of the global literary and intellectual heritage. Eventually comprising thirty-two large volumes, the collection will contain over two hundred distinct texts by more than a hundred of the best-known Tibetan authors. These texts have been selected in consultation with the preeminent lineage holders of all the schools and other senior Tibetan scholars to represent the Tibetan literary tradition as a whole.

The Indian Buddhist philosopher Vasubandhu (fourth–fifth century C.E.) is known for his critical contribution to Buddhist Abhidharma thought, his turn to the Mahayana tradition, and his concise, influential Yogacara–Vijñanavada texts. Paving the Great Way reveals another dimension of his legacy: his integration of several seemingly incompatible intellectual and scriptural traditions, with far-ranging consequences for the development of Buddhist epistemology and the theorization of tantra.Most scholars read Vasubandhu's texts in isolation and separate his intellectual development into distinct phases. Featuring close studies of Vasubandhu's Abhidharmakosabhasya, Vyakhyayukti, Vimsatika, and Trisvabhavanirdesa, among other works, this book identifies recurrent treatments of causality and scriptural interpretation that unify distinct strands of thought under a single, coherent Buddhist philosophy. In Vasubandhu's hands, the Buddha's rejection of the self as a false construction provides a framework through which to clarify problematic philosophical issues, such as the nature of moral agency and subjectivity under a broadly causal worldview. Recognizing this continuity of purpose across Vasubandhu's diverse corpus recasts the interests of the philosopher and his truly innovative vision, which influenced Buddhist thought for a millennium and continues to resonate with today's philosophical issues. An appendix includes extensive English-language translations of the major texts discussed.

The contributors to this volume treat pluralism as a concept that is historically and ideologically produced or, put another way, as a doctrine that is embedded within a range of political, civic, and cultural institutions. Their critique considers how religious difference is framed as a problem that only pluralism can solve. Working comparatively across nations and disciplines, the essays in After Pluralism explore pluralism as a "term of art" that sets the norms of identity and the parameters of exchange, encounter, and conflict. Contributors locate pluralism's ideals in diverse sites—Broadway plays, Polish Holocaust memorials, Egyptian dream interpretations, German jails, and legal theories—and demonstrate its shaping of political and social interaction in surprising and powerful ways. Throughout, they question assumptions underlying pluralism's discourse and its influence on the legal decisions that shape modern religious practice. Contributors do more than deconstruct this theory; they tackle what comes next. Having established the genealogy and effects of pluralism, they generate new questions for engaging the collective worlds and multiple registers in which religion operates.

The single greatest Tibetan commentary—never previously translated—on one of the most well-known and cited works of classical Indian Buddhism.This work by a scholar of the Kadam school is the most authoritative Tibetan commentary on Vasubandhu’s Treasury of Abhidharma (Abhidharmakosa). In terms of stature and authority, Vasubandhu’s Treasury rivals Buddhaghosa’s contemporaneous Path of Purification and deals with such central themes as the dynamics of emotions and karma, of mental and meditative states; it treats both the cosmos and the life within. Chim Jampalyang’s exposition of it is the greatest flowering of Abhidharma studies in Tibet. Usually referred to as the Chimzö,  it is to this day a key textbook in the great monastic universities. A veritable encyclopedia, it spans all areas of classical Indian Buddhist knowledge and is an indispensable reference for scholars of Buddhism. The Library of Tibetan Classics is a special series being developed by the Institute of Tibetan Classics to make key classical Tibetan texts part of the global literary and intellectual heritage. Eventually comprising thirty-two large volumes, the collection will contain over two hundred distinct texts by more than a hundred of the best-known Tibetan authors. These texts have been selected in consultation with the preeminent lineage holders of all the schools and other senior Tibetan scholars to represent the Tibetan literary tradition as a whole.

This book is a translation of Vasubandhu's Atmavadapratisedha, the treatise he added to his Abhidharmakoshbhasya, one of the most important works of medieval Indian Buddhist philosophy.

Book is in NEW condition. 1.15