Spiritual Place Of Epistemological Tradition In Buddhism

Author(s): Ernst Steinkellner
Publisher: Ernst Steinkellner

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APPENDIX. I: Causal/logical scheme of PS I, lab
resu it/thesis:
bhagavat = pramānabhūta
(the Ven. has become a means of valid cognition) caus s/reasons:
hetusampad (perfection in cause) phalasampad (perfection in effect) āśay isampad prayogasampad svārthasampad
parārthasampad (per. in intention) (perf. in practice) (perfect attainment of (perf. attainment of
his own objectives) the objectives of others)
jaga Idhitaisita
Šāstrtva (tak ng as his purpose (being the true teacher) the enefit of all livin; beings)
tāyitva (being a protector)
sugatatva (being "sugata" in three ways: 1. being praise worthy
(praśastatva 2. being beyond return
(apunarāvrttyartha) 3. being complete
(niņśeşārtha)
NOTES (1) This lecture has been delivered during the Spring-semester 1982 at the University of Tokyo,
of Kyoto, of Kyūshū, and at Waseda University. (2) f. G.R.Welbon, The Buddhist Nirvana and Its Western Interpreters. Chicago 1968, and
.W.de Jong's review in JIPh 1, 1972, 396-403. (3) Cf. L. Schmithausen, Spirituelle Praxis und philosophische Theorie im Buddhismus. Zeit
chrift für Missionswissenschaft und Religionswissenschaft 3, 1973, 161-186.
f. e.g. Buddhist Philosophy and its European Parallels, PhEW 13, 1, 1963, 9-23 (reprint in Thirty Years of Buddhist Studies, Oxford 1968, 213). The Hague 1958, New York 1962, Osnabrüch 1970, Tōkyō 1977.
f. Heinz Bechert, Der Buddhismus in der heutigen weltpolitischen Situation. Marxismusstulien 6, 1968, 46f. Cf. his "preliminary definitions" p.1f.; J.W.de Jong in his review (IIJ 16, 1975, 147-149) ightly stresses the incongruity of Warder's approach.
2c.cit. 148. (9) Foncerning the motives of these monasteries' promotion through the Gupta kings he says:
To build monasteries and provide for their upkeep was regarded more as a service render
d to the cause of learning and culture than to the cause of Buddhism."(331) (10) for the purpose of explaining the educational position of the "science of logic (hetuvidyā)",
.g., he makes use only of sources that present it as one of the traditionally secular sciences 323f.): the two Chinese records, and Bu-ston who follows the secularistic interpretation of he early Sa-skya-pa. He then explains what I-tsing describes as the first, general level of he dialetical and logical education (transl. Takakusu, 176f), but does not deal with the higher level" of these studies at all (cf. ibid., 186), unaware, however — or leaving us ninformed — of any such differentiation.
(7)
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