The Central Philosophy of Buddhism

Abstract

PART ONE; ORIGIN AND DEVELOPMENT OF; THE MADHYAMIKA PHILOSOPHY; I The Two Traditions in Indian Philosophy page ; The Madhyamika System, its Role and Significance—The Two Traditions in Indian Philosophy, their general nature—Upanisads and Buddhism—Was there a primitive Buddhism affirming the Atman? Some objections against the Nairatmya interpretation of Buddhism considered; II The 'Silence' of the Buddha and the Beginnings of the Dialectic ; Some Interpretations—The Antinomical character of the Avyakrta—Buddha's solution of the Problem The Real is Transcendent to Thought—The true nature of Buddha's Silence—Anticipations of the Madhyamika; III Development of the Two Traditions and the Emergence of the Madhyamika System ; General Outline of the Development—Development in the Atma-tradition—The Abhidharmika System Transition to the Madhyamika—Prajfiaparamitas and the Formulation of the Madhyamika System—The Madhyamika Schools and Literature; IV The Influence of the Madhyamika Dialectic ; Influence of the Madhyamika on Vijfianavada—Relation between the Madhyamika and the Vedanta; PART TWO; THE DIALECTIC AS SYSTEM OF PHILOSOPHY; V The Structure of the Madhyamika Dialectic ; Origin and place of the Dialectic—The 'Copernican' Revolution in Indian Philosophy—Dialectic, the Conflict of Reason—Dialectic as Resolution of the Conflict—The Four Alternatives in every problem Dialectic is Rejection of Views by reductio ad absurdum—Causality dialectically analysed—Every Thesis is self-convicted, not counterbalanced—Principle of the Dialectic—Moments of the Dialectic; VI Some Objections against the Dialectic Considered Page ; Is Criticism possible without holding a Position?—Criticism is self-criticism—Dialectic and the Law of Excluded Middle—Is Criticism possible without the acceptance of Pramanas?—Dialectic and Significant Negation—Is Sunyata a Theory?; VII Application of the Dialectic ; (a) Critique of Causality; Satkaryavada dialectically analysed—Criticism of Asatkaryavada; (b) Motion and Rest; (c) Examination of the Abhidharmika Categories Ayatanas—Skandha Classification examined--Examination of the Dhatus—Criticism of the Samskrta and the Pratitya-Samutpada; (d) The Atma Doctrine Examined; VIII The Madhyamika Conception of Philosophy as Prajna-Pdramitd ; Criticism or Dialectic itself is Philosophy—Philosophical knowledge is Prajfia, non-dual Intuition Distinction between Advaya and Advaita—The Nature of the Madhyamika Intuition (Prajfia)—Prajfia as Freedom—Prajna-paramita as Tathagata; IX Absolute and Phenomena ; The Absolute is Sfinya, Transcendent—Consideration of some misconceptions about Sunyata (the Absolute)—Difference between the Madhyamika and Vedanta Absolutism—Avidya—Two Truths and "The Degrees of Reality."; X Dialectic and Freedom ; The Concept of Freedom—Freedom is Spiritual—Spiritual Awakening—The Paramita Discipline Sunyata is the sole means to Nirvana—The Conception of Nirvana; XI Absolute and Tathagata ; Tathagata necessary as the mediator between Absolute and Phenomena—Conception of Godhead—The Trikaya of Buddha—Isvara and Buddha; PART THREE; THE MADHYAMIKA AND ALLIED SYSTEMS; XII The Mddhyamika and Some Western Dialectical; Systems page ; 1. Kant and the Madhyamika; 2. The Hegelian and the Madhyamika Dialectic; 3. Bradley and the Madhyamika; XIII The Mddhyamika, Vijiianavada and Veddnta Absolutism ; The Problem of the different Absolutes in the Indian systems—The Standpoint of Vedanta distinguished from others—The Madhyamika and Vijiianavada Standpoints—The Common form of all Absolutisms —The Different modes of the Absolutes and their implications; XIV The Mddhyamika System—An Estimate ; Sunyata is Absolutism, not Nihilism or Positivism—Some Unique features of the Madhyamika System Value as basis for World-Culture; Glossary of Sanskrt Terms ; Appendix (A Note on Sunyatd) ; Index ;