Dieses Buch beinhaltet eine nach streng wissenschaftlichen Kriterien erstellte Textausgabe der ersten fünf Kapitel eines in Sanskrit verfassten Werkes, das die Stufen am Weg zur Erleuchtung gemäß dem „Großen Fahrzeug“ des Buddhismus darstellt. Der Verfasser dieses Werkes, Candrakīrti (etwa 570–650), ist einer der bedeutendsten Vertreter des Madhyamaka, des „Mittleren Weges“. Ein zentrales Thema dieser Schule ist die Leerheit oder Wesenlosigkeit aller Dinge und Lebewesen. Der Entwicklung der diese Leerheit begreifenden höchsten Einsicht sowie der Vervollkommnung einer Reihe von ethischen und charakterlichen Tugenden, wie Freigiebigkeit, rechtes Verhalten und Geduld, widmen sich die Bodhisattvas, um vollkommene Buddhaschaft zu erlangen. Anders als die Anhänger des „Kleinen Fahrzeugs“ geloben die Bodhisattvas aufgrund ihres großen Mitleids den Eintritt ins Nirvana so lange aufzuschieben, bis sie Buddhaschaft erreicht haben. Erst die Erlangung der Buddhaschaft stattet sie nämlich mit den umfangreichen Fähigkeiten aus, die es ihnen ermöglichen, den Lebewesen umfassend zu helfen.

Die hier erstmalig vorgelegte Textausgabe basiert auf dem einzigen erhaltenen und erst seit kurzem zugänglichen Manuskript, das über Jahrhunderte in Tibet bewahrt wurde. Der in der Originalsprache edierte Text ermöglicht nicht nur eine bessere Kenntnis der von Candrakīrti vertretenen philosophischen Ansichten und seiner Auffassungen bezüglich erlösungsrelevanter Themen, sondern auch eine genauere Bewertung seines Beitrags zu einer wichtigen Phase des indischen Buddhismus. This book contains a critical Sanskrit edition of the first five chapters of a work that presents the steps of the path to full Awakening according to the “Great Vehicle” of Buddhism. The author of the work, the Indian scholar Candrakīrti (circa A.D. 570–650), is one of the most important representatives of the Madhyamaka, the “Middle Way” school. A central theme of the tradition is the emptiness or lack of reality of all things and beings. Those aspiring to achieve Awakening, the bodhisattvas, dedicate themselves to cultivating insight into emptiness and realizing the ultimate state of things, as well as to perfecting the practice of a group of ethical and spiritually oriented qualities, such as generosity and patience, for the sake of attaining Buddhahood. Unlike the followers of the so-called “Lesser Vehicle” the bodhisattvas vow, due to their deep compassion, to postpone entering Nirvana until they reach Buddhahood, since it is the attainment of Buddhahood that endows them with the power to comprehensively help sentient beings.

Until now, these first five chapters of the Madhyamakavatarabhasya were available to scholars only in their Tibetan translation. The textual edition presented here is based on the sole extant, and only recently available, Sanskrit manuscript of the work, which had been preserved for centuries in Tibet. The new access to the text in its original language not only facilitates a better understanding of Candrakīrti’s philosophical views and his stance on topics relevant to liberation but allows for deeper appreciation of his contribution to an important phase of Indian Buddhism.

Chapters 1 to 5, critically and diplomatically edited 

on the basis of preparatory work by Helmut Krasser (†)

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Candrakīrti’s Madhyamakāvatārabhāṣya

Die „Proceedings of the Fifth International Dharmakirti Conference” (Heidelberg, August 2014) beschäftigen sich mit der erkenntnistheoretisch-logischen Schule des Buddhismus – einer lange währenden Tradition, die innerhalb des heilstheoretischen Rahmens des Buddhismus die Analyse von Erkenntnis, Schlussfolgerung und Beweis in das Zentrum ihrer theoretischen Bemühungen stellte und dabei das Werk des indisch-buddhistischen Erkenntnistheoretikers und Logikers Dharmakirti (6.‒7. Jhd. u. Z.) zugrundelegte. Methoden und Ansätze dieser Schule wurden durch das intellektuelle Umfeld des mittelalterlichen Indien mit seiner Wechselwirkung unterschiedlicher religiös-philosophischer Strömungen geprägt und beeinflussten die Geistesgeschichte des tibetischen Buddhismus nachhaltig; sie wurden auch in China und Japan rezipiert. Die 30 Beiträge zu diesem Band stellen eine Momentaufnahme einer internationalen Forschungslandschaft mit Zentren in Wien und Japan dar. Sie befassen sich mit historischen und philologischen Problemen, die durch wichtige rezente Manuskriptfunde aufgeworfen werden, verfolgen Forschungsfragen aus der Geschichte der Philosophie und unternehmen philosophische Rekonstruktion und kritische Überprüfung einzelner Theorien und Argumente. Indem der Band den Schwerpunkt auf Strömungen aus Asien richtet, die rigorose philosophische Methoden entwickelten und systematisch zur Anwendung brachten, leistet er einen Beitrag zur Ausbildung eines besser fundierten globalen Geschichtsbewusstseins im Bereich der Philosophie.



 The proceedings volume of the Fifth International Dharmakirti Conference (Heidelberg, August 2014) is concerned with the logico-epistemological school of Buddhism ‒ a long-lasting tradition that pursued the analysis of knowledge, inference and proof within a Buddhist soteriological framework, based on the works of the Indian epistemologist and logician Dharmakirti (6th–7th c. CE). Having been shaped in the environment of medieval India, with its multiple mutually interacting and partly competing religio-philosophical schools, the methods and approaches of Buddhist logic and epistemology had lasting impact on the intellectual history of Tibetan Buddhism and were also received in China and Japan. The 30 papers in this volume offer a snapshot of an international research landscape with centers in Vienna and Japan. They address historical and philological problems raised by important recent manuscript discoveries, pursue specific research questions in the history of philosophy, and undertake philosophical reconstructions and critical examinations relating to individual theories and arguments. By focusing on currents in Asia that developed and applied rigorous philosophical methods, the volume aims to contribute to the formation of a better-founded global historical awareness in the field of philosophy.   

Proceedings of the Fifth International Dharmakīrti Conference Heidelberg, August 26 to 30, 2014

Reverberations of Dharmakīrti‘s Philosophy

From the Contents:



Supplementary note to the introduction of the critical edition of chapter 1 - On chronology; Editorial polica and conventions; Critical edition: Svamata, Vadavidhi, Nyaya, Vaisesika, Sankhya, Mimamsa; Bibliography; Indices; Diplomatic Edition 

Part 1: Critical Edition; Part 2: Diplomatic Edition

Jinendrabuddhi´s Viśalamalavati Pramaṇasamuccayaṭika Chapter 2

Opening speech &amp;#x2013; News from the manuscript department | Program | Dharmak&amp;#x12B;rti’s criticism of the Jaina doctrine of multiplexity of reality (anek&amp;#x101;ntav&amp;#x101;da) | Sanskrit fragments of Dharmak&amp;#x12B;rti’s Sant&amp;#x101;n&amp;#x101;ntarasiddhi | Studies on Dharmak&amp;#x12B;rti’s religious philosophy (3): Compassion and its role in the general structure of PV 2 | Can we say that everything is ineffable? Udayana’s refutation of the theory of apoha | Perception of yogis – Some epistemological and metaphysical considerations | Kamalaś&amp;#x12B;la’s view on yogic perception and the bodhisattva paths | Dharmak&amp;#x12B;rti on inference from effect. A discussion of verse 12 and the Svavrtti of the Sv&amp;#x101;rth&amp;#x101;num&amp;#x101;na chapter of the Pram&amp;#x101;ṇav&amp;#x101;rttika | Problems of transcribing avin&amp;#x101;bh&amp;#x101;va into predicate logic | PrajñPrajñ&amp;#x101;karagupta’s interpretation of mental perceptionkaragupta’s interpretation of mental perception | Bhoja and Dharmak&amp;#x12B;rti | Phya pa Chos kyi seng ge’s views on perception | Nondual cognition | On the classification of any&amp;#x101;poha | Compassion in Buddhist logic – Dharmak&amp;#x12B;rti’s view of compassion as interpreted by PrajñPrajñ&amp;#x101;karagupta | Dichotomy, antarvyāpti, and dṛṣṭānta | Manu and the Buddha for Kumārila and Dharmakīrti | From Abhidharma to Dharmakīrti – With a special reference to the concept of svabhāva | A critique of the Buddhist theory of adhyavasāya in the Pratyabhijñā school | Dharmakīrti’s criticism of external realism and the sliding scale of analysis | On the development of the argument to prove vijñaptimātratā | On the (im)perceptibility of external objects in Dharmakīrti’s epistemology | Prajñākaragupta on the pramāṇas and their objects | Bhāsarvajña’s Interpretation of bhāva eva nāśaḥ and a related chronological problem | On the term anupalabdhi | Śākyabuddhi and Dharmottara on the inference of momentariness based on the absence of external causes of destruction | antarvyāpti and bahirvyāpti re-examined | Did Dharmakīrti think the Buddha had desires? | Dignāga, Bhāviveka and Dharmakīrti on apoha | Dharmakīrti’s intention to quote Pramāṇasamuccaya III 12 | Vācaspatimiśra and Jñānaśrīmitra on the object of yogipratyakṣa | Non-cognition and the third pramāṇa | What makes all the produced impermanent? Proof of impermanence and theory of causality | Reconsidering the fragment of the Bṛhaṭṭīkā on restriction (niyama) | The proof of impermanence in the dGe lugs pa’s pramāṇa theory | The concept of samayābhoga in the refutation of the existence of universals | pramāṇapariāuddhasakalatattvajña, sarvajña and sarvasarvajña

The proceedings volume of the Fourth International Dharmakirti Conference, held in Vienna in 2005, includes a collection of thirty-six essays devoted to the work of one of the most influential philosophers of India, the sixth-century Buddhist scholar Dharmakirti. It is the next volume in a series of Dharmakirti conference proceedings that includes, to date, Studies in the Buddhist Epistemological Tradition (Vienna 1991) and Dharmakirti's Thought and Its Impact on Indian and Tibetan Philosophy (Vienna 1999). The papers in this volume present research on the Buddhist logical and epistemological tradition in India and Tibet, including its cultural, philosophical and religious significance, and also emphasize the tradition's import on non-Buddhist philosophy and religion. They also report on some of the remarkable (and very important) new textual sources that have become available in recent years, namely, newly discovered Sanskrit texts by Dharmakirti and his followers. The contributions provide a rigorous and detailed overview of tlle astonishing Progress that has been made in understanding the work of Dharmakirti and his successors. Moreover, a number of essays break new ground by demonstrating various non-Buddhist contexts in which Dharmakirti's work was taken up and dealt with critically 

Proceedings of the Fourth International Dharmakirti Conference Vienna, August 23‒7, 2005

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Religion and Logic in Buddhist Philosophical Analysis

The present volume marks the beginning of a series of “Sanskrit Texts From the Tibetan Autonomous Region” (STTAR) jointly published by the publishing houses of the China Tibetology Research Center, Beijing, and the Austrian Academy of Sciences, Vienna, on the basis of a “General Agreement on Cooperative Studies of Copies of Sanskrit Texts and their Joint Publication signed January 9, 2004. It is also the first result of a cooperation between the Chinese Tibetology Research Center and the Institute for Cultural and Intellectual History of Asia of the Austrian Academy of Sciences with the aim of making these unique jewels of philosophical and religious texts from the Buddhist past which are preserved in their original Sanskrit language in the TAR available in scholarly editions for the first time. This volume consists of two parts. The critically edited Sanskrit text of Jinendrabuddhi's Prama?asamuccaya?ika, chapter 1 (“on perception”) is accompanied by a diplomatic edition of the text. The editions are based on photocopies of a palm-leaf manuscript kept in Lhasa which, to our present knowledge, is the only one extent. Jinendrabuddhi's commentary of the second half of the eighth century CE is, moreover, the only commentary known to have been written on that work which marks the very beginning of the Buddhist tradition of epistemology and logic in the first half of the sixth century: Dignaga's Prama?asamuccaya. The linguistic and interpretational value of Jinendrabuddhi's text is particularly great in view of the fact that Dignaga's seminal work has not yet been discovered in the original Sanskrit, and that his various polemical treatises on other epistemological authors and schools of his time are unlikely to have been transmitted very long. Moreover, Jinendrabuddhi provides us with numerous quotations from works before Dignaga which belong to all the traditions of brahmanical classical Indian philosophy, but have been irretrievably lost. The great import of Jinendrabuddhi's work has long been well-known through its Tibetan translation. Thus, the publication of its Sanskrit original will have far-reaching consequences for the knowledge and interpretation of the Indian philosophical traditions in their classical Gupta period expressions. 

Horst Lasic

Produkte

Candrakīrti’s Madhyamakāvatārabhāṣya

Reverberations of Dharmakīrti‘s Philosophy

Jinendrabuddhi´s Viśalamalavati Pramaṇasamuccayaṭika Chapter 2

Religion and Logic in Buddhist Philosophical Analysis

Jinendrabuddhi´s Visalamalavati Pramanasamuccayatika