Throughout the centuries, moral philosophers, both Eastern and Western, considered a permanent and eternal law a necessary requirement for the formulation of a moral principle. If such a law was not empirically given, it had to be determined through reason. In contrast, early Buddhism presented a radical theory of impermanence. Interpreters of early Buddhism have been unable to abandon the presupposition of permanence, however, and hence have persisted in viewing nirvana or freedom as a permanent and eternal state to be contrasted with the impermanent world of sensory experience and bondage. Ethics in Early Buddhism is David J. Kalupahana's balanced and brilliantly concise attempt to place the early Buddhist descriptions of the world of experience, the state of freedom, and the moral principle leading to such freedom within the framework of impermanence.
This is a completely new translation of Nagarjuna's major work, the Mulamadhyamakakarika, accompanied by a detailed annotation of each of the verses. The annotation identifies the metaphysical theories of the scholastics criticized by Nagarjuna, and traces the source material and the arguments utilized in his refutation back to the early discourses of the Buddha. The Introduction presents a completely new hypothesisthe nature of the treatise. The work is a grand commentary on the Buddha's "Discourse to Katyayana" (Kaccayanaqotta-sutta). The concluding part of the Introduction compares the teachings of the Buddha and Nagarjuna in regard to epistemology, ontology, ethics and philosophy of language indicating how the latter was making a determined attempt to reconstruct the Buddha's teachings in a very faithful manner, avoiding the substantialist metaphysics of the scholastics. The book shows that Nagarjuna's ideas are neither original nor are they an advancement from the early Buddhist period. Nagarjuna is not a Mahayanist.
David J. Kalupahana's Buddhist Philosophy: A Historical Analysis has, since its original publication in 1976, offered an unequaled introduction to the philosophical principles and historical development of Buddhism. Now, representing the culmination of Dr. Kalupahana's thirty years of scholarly research and reflection, A History of Buddhist Philosophy builds upon and surpasses that earlier work, providing a completely reconstructed, detailed analysis of both early and later Buddhism.
Throughout the centuries, moral philosophers, both Eastern and Western, considered a permanent and eternal law a necessary requirement for the formulation of a moral principle. If such a law was not empirically given, it had to be determined through reason. In contrast, early Buddhism presented a radical theory of impermanence. Interpreters of early Buddhism have been unable to abandon the presupposition of permanence, however, and hence have persisted in viewing nirvana or freedom as a permanent and eternal state to be contrasted with the impermanent world of sensory experience and bondage. Ethics in Early Buddhism is David J. Kalupahana's balanced and brilliantly concise attempt to place the early Buddhist descriptions of the world of experience, the state of freedom, and the moral principle leading to such freedom within the framework of impermanence.
This introduction to Buddhism examines its basic philosophical teachings and historical development, setting forth complex and significant ideas in a straightforward and simple style that is easily accessible to the student. The author's orientation is philosophical, rather than religious or sociological. This approach is both the uniqueness and the strength of the work.Part I outlines the historical background out of which Buddhism arose and emphasizes the teachings of early Buddhism. Part II examines developments in the history of Buddhist thought and the emergence of the various schools of Buddhism.
Buddhist Thought and Ritual will appeal to anyone interested in acquiring an authentic grasp of Buddhism as it lives and functions in today`s world. The wide spectrum of Buddhist practice is represented here by the men and women who contributed to this volume. The focus on thought and ritual captures the organic interrelationship of these religious components and moves away from the compartmentalization characteristic of much religious scholarship. The reader discovers the central tenets of Buddhism, Anatta, Pratityasamutpada, Sunyatta, Nirvana, and others, not as free-floating curiosities, but in terms of their contemporary relevance and active participation in the formation of society and culture. Likewise, commonly practiced rituals such as the Paritta Ceremony and Mantra Recitation are analyzed in terms of their role in living Buddhism.
This is a completely new translation of Nagarjuna's major work, the Mulamadhyamakakarika, accompanied by a detailed annotation of each of the verses. The annotation identifies the metaphysical theories of the scholastics criticized by Nagarjuna, and traces the source material and the arguments utilized in his refutation back to the early discourses of the Buddha. The Introduction presents a completely new hypothesisthe nature of the treatise. The work is a grand commentary on the Buddha's "Discourse to Katyayana" (Kaccayanaqotta-sutta). The concluding part of the Introduction compares the teachings of the Buddha and Nagarjuna in regard to epistemology, ontology, ethics and philosophy of language indicating how the latter was making a determined attempt to reconstruct the Buddha's teachings in a very faithful manner, avoiding the substantialist metaphysics of the scholastics. The book shows that Nagarjuna's ideas are neither original nor are they an advancement from the early Buddhist period. Nagarjuna is not a Mahayanist.
This is completely new translation of Nagarjuna's major work, accompanied by a detailed annotation of each of the verses. The annotations identify the metaphysical theories of the scholastics criticized by Nagarjuna, and trace the source material and arguments utilized in his refutation back to the early discourses of the Buddha.
This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.
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