{"product_id":"conception-of-buddhist-nirvana-with-sanskrit-text-of-madhyamaka-karika-idc170","title":"The Conception of Buddhist Nirvana (With Sanskrit Text of Madhyamaka-Karika)","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDC170\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/es\/book-author\/theodore%20stcherbatsky\" class=\"underlined\" title=\"Theodore Stcherbatsky\"\u003eTheodore Stcherbatsky\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/es\/book-publisher\/motilal%20banarsidass%20publishers%20pvt%20ltd\" class=\"underlined\" title=\"Motilal Banarsidass Publishers Pvt. Ltd\"\u003eMotilal Banarsidass Publishers Pvt. Ltd\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish and Sanskrit\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2011\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e9788120805293\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e414\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e9.0\" X 6.0\"\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e700 gm\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp\u003e \u003cb\u003eFrom the Jacket:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The Conception of Buddhist Nirvana provides an English translation of Nagarjuna's chapters on Causality and Nirvana and Chandrakirti's comprehensive commentary on the \u003ca href=\"\/es\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e Text and presents a rare exposition of the Madhyamaka Dialectic. The book is edited by Jaideva Singh with an exhaustive introduction, containing the historical background of the Madhyamaka philosophy, a lucid exposition of its merciless logic, an admirable presentation of its uncanny metaphysics and a systematic account of its soteriology and Buddhology. The editor has also provided an Analysis of Contents and has added those portions of the text and the Sanskrit commentary on the basis of which Stcherbatsky wrote out his book. This will enable the reader to make a comparative study of Stcherbatsky's version with Original Sanskrit.\u003c\/p\u003e \u003cp\u003e \u003cb\u003eAbut the Author:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e Theodore Stcherbatsky (1866-1942) one of the pioneering scholars of Buddhist Studies who wrote, edited and translated several works like - Nyayabindu, Abhisamayalamkara Prajnaparamitopadesa Sastra, Buddhist Logic (2 Vols.), The Central Conception of Buddhism, Erkenntnistheorie and Logic, nqch der Lehre der Spateren Buddhisten and so on and so forth.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eIntroduction\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003cb\u003eMahayana and Hinayana\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e There are two aspects of Mahayana Philosophy, viz. the Madhyamaka Philosophy or Sunyavada and Yogacara or Vijnanavada. Here we are concerned only with Madhyamaka Philosophy or Sunyavada.\u003c\/p\u003e \u003cp\u003e Generally there are three names current for Hinayana and Mahayana. The three names for the former are Southern Buddhism, Original Buddhism and Hinayana, and those for the latter Northern Buddhism, Developed Buddhism and Mahayana. The first two names are given by European scholars. Southern and Northern Buddhism are names used on Geographical basis. European scholars called Buddhism prevalent in countries to the north of India, viz., Nepal, Tibet, China, Japan etc., Northern Buddhism and that prevalent in countries to the South of India, viz., Ceylon, Burma, Siam etc. Southern Buddhism. This division is not quite correct, for, according to Dr. J. Takakusu, the Buddhism prevalent in Java and Sumatra which lie in a southern direction from India is similar to that prevalent in the North.\u003c\/p\u003e \u003cp\u003e The division ‘original and developed Buddhism’ is based on the belief that Mahayana was only a gradual development of the original doctrine which was Hinayana, but this is not acceptable to Mahayanists. Japanese scholars maintain that the great Buddha imparted his teachings to his pupils according to their receptive capacities. To some he imparted his exoteric teachings (vyakta-upadesa) containing his ‘phenomenological perception;’ to more advanced pupils he imparted his subtle esoteric teachings (guhya-upadesa) containing his ‘ontological perception.’ The Buddha generally gave an outline of both the teachings, and both were developed by the great acaryas. It is, therefore, a misnomer to call one ‘original Buddhism’ and another ‘developed Buddhism.’ Both the teachings were delivered simultaneously. The exoteric teachings may be called well-known Buddhism and the esoteric less known, the latter being subtler than the former.\u003c\/p\u003e \u003cp\u003e We have, however, to find out how the terms Hinayana and Mahayana came into vogue. According to R. Kimura, the Mahasanghikas had retained the esoteric teachings of the Buddha and were more liberal and advanced than the Vajjian monks were excommunicated by the Sthaviras for expressing opinions different from those of the orthodox school, and were denounced as ‘Papa Bhikkhus’ and ‘Adhammavadins.’ The Mahasanghikas, in order to show the superiority of their doctrines over those of the Sthaviras, coined the term Mahayana (the higher vehicle) for their own school, and Hinayana (the lower vehicle) for the school of their opponents. Thus the terms Mahayana and Hinayana came into vogue. It goes without saying that these terms were used only by the Mahayanists.\u003c\/p\u003e \u003cp\u003e Three Phases in Buddhism\u003c\/p\u003e \u003cp\u003e Three phases can be easily marked in Buddhist philosophy and religion.\u003c\/p\u003e \u003cp\u003e 1. The Abhidharmic phase from the Buddha’s death to 1st Century A.D.\u003c\/p\u003e \u003cp\u003e This was the realistic and pluralistic phase of Buddhism. The method of this school was one of analysis. The philosophy of this period consisted mostly of analysis of psycho-physical phenomena into dharmas (elements) samskrta (compounded or conditioned) and asamskrta (uncompounded or unconditioned). The main interest in this period was psychological-soteriological. The dominant tone of this school was one of rationalism combined with meditation practices. The language used in this period was pali, and the school is known as Hinayana.\u003c\/p\u003e \u003cp\u003e 2. Development of Esoteric Teachings\u003c\/p\u003e \u003cp\u003e The second phase consisted of the development of the esoteric teachings of the Buddha which were current among the Mahasanghikas, simultaneously with the abhidharmic phase. The main interest in this period was ontological-soteriological. The dominant tone of this school was one of supra-rationalism combined with yoga. The main attempt was to find out the Svabhava or true nature of Reality and to realize it in oneself by developing Prajna. The language used was Samskrta or mixed Samskrta. This school was known as Mahayana. The earlier phase was known as Madhyamaka philosophy or Sunyavada, the later as Yogacara or Vijnanavada. This phase lasted from 2nd century A.D. to 500 A.D.\u003c\/p\u003e \u003cp\u003e 3. Development of Tantra\u003c\/p\u003e \u003cp\u003e The third phase was that of Tantra. This lasted from 500 A.D. to 1000 A.D. The main interest of the period was cosmical-soteriological. The dominant feature of this school was occultism. The main emphasis was on adjustment and harmony with the cosmos and on achieving enlightenment by mantric and occult methods. The language was mostly Samskrta and Apabhramsa. The main Tantric schools were Mantrayana, Vajrayana, Sahajayana, Kalacakrayana.\u003c\/p\u003e \u003cp\u003e Here we are not concerned with the first and third phase. We are concerned only with the earlier phase of the second period. Stcherbatsky has provided a translation only of the first and twentyfifth chapters i.e. the chapter dealing with causality and that dealing with Nirvana of the Madhyamaka Sastra or the Madhyamaka-Karikas of Nagarjuna together with the commentary of Candrakirti. In the Introduction, an attempt is made to give a brief resume of the Madhyamaka system as a whole. Madhyamaka Sastra : Life of Nagarjuna and Aryadeva\u003c\/p\u003e \u003cp\u003e The Madhyamaka philosophy is contained mainly in the Madhyamaka Sastra of Nagarjuna and the Catuh-Sataka of Aryadeva.\u003c\/p\u003e \u003cp\u003e Books on Mahayana Buddhism were completely lost in India. Their translation existed in Chinese, Japanese and Tibetan. Mahayana literature was written mostly in Samskrta and mixed Samskrta. Scholars who had made a study of Buddhism hardly suspected that there were books on Buddhism in Samskrta also.\u003c\/p\u003e \u003cp\u003e Mr. Brian Houghton Hodgson was appointed Resident at Kathamandu in Nepal in 1833, and served in this capacity up to the end of 1843.\u003c\/p\u003e \u003cp\u003e During this period, he discovered there 381 bundles of manuscripts on Buddhism in Samskrta. These were distributed to various learned societies for editing and publication. It was then found out that the Buddhism in the Samskrta manuscripts was greatly different from that of the Pali Canon, and that the Buddhism in China, Japan, Tibet etc. was very much similar to that of the Samskrta works. Among the Samskrta manuscripts was also found the Madhyamakasastra of Nagarjuna together with the commentary known as Prasannapada by Candrakirti. This was edited by Louis de la Valleepoussin and published in the Biliotheca Buddhica, Vol. IV. St. Petersburg, Russia in 1912. An earlier edition of this book was published by the Buddhist Text Society, Calcutta, in 1897 and edited by Saraccandra Sastri. This was full of misprints. Poussin consulted this book, but he also used two other manuscripts, one from Cambridge and another from Paris. He also checked up the text of the Karikas and the commentary with the help of Tibetan translation. Dr. P. L. Vaidya utilised Poussin’s edition and brought out in 1960 Madhyamaka Sastra of Nagarjuna with Candrakirti’s commentary in Devanagari character. This has been published by Mithila Vidyapitha, Darbhanga. Stcherbatsky had utilized Poussin’s edition in writing out his Conception of Buddhist Nirvana.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eCONTENTS\u003c\/b\u003e \u003cp\u003e \u003cb\u003ePart I\u003c\/b\u003e\u003c\/p\u003e \u003c\/center\u003e \u003cp\u003e \u003cb\u003eINTRODUCTION\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"95%\"\u003e Mahayana and Hinayana\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Three phases in Budhism\u003c\/td\u003e \u003ctd\u003e 2\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Madhyamaka Sastra : Life of Nagarjuna and Aryadeva\u003c\/td\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Original Sources of Mahayana\u003c\/td\u003e \u003ctd\u003e 7\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamaka Works and Schools\u003c\/td\u003e \u003ctd\u003e 11\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamaka Dialectic : Its Origin, Structure and Development\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 14\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Positive Contribution of Nagarjuna\u003c\/td\u003e \u003ctd\u003e 20\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Distinction between Hinayana and Mahayana\u003c\/td\u003e \u003ctd\u003e 22\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Main features of Madhyamaka Philosohy\u003cbr\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 36\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003cb\u003eANALYSIS OF CONTENTS\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Preliminary\u003c\/td\u003e \u003ctd\u003e 61\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mystic Intuition (Yogi-Pratyaksa)\u003c\/td\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Buddha's belief in personal Immortality\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Was Buddha an Agnostic\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Position of the later Schools of Hinayana\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Double Character of the Absolute\u003c\/td\u003e \u003ctd\u003e 65\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Vaibhasikas\u003c\/td\u003e \u003ctd\u003e 66\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Sautrantikas\u003c\/td\u003e \u003ctd\u003e 67\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Yogacaras\u003c\/td\u003e \u003ctd\u003e 67\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamikas\u003c\/td\u003e \u003ctd\u003e 68\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Doctrine of Causality in the Hinayana\u003c\/td\u003e \u003ctd\u003e 69\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Doctrine of Relativity\u003c\/td\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Real Eternal Buddha\u003c\/td\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The New Conception of Nirvana\u003c\/td\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Is relativity itself reality?\u003c\/td\u003e \u003ctd\u003e 71\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Parallel Developments in Buddhism and Brahmanism\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 72\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e European Parallels\u003c\/td\u003e \u003ctd\u003e 72\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Position of Nyaya-Vaisesika\u003c\/td\u003e \u003ctd\u003e 73\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Conclusion\u003c\/td\u003e \u003ctd\u003e 75\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Treatise on Relativily\u003c\/td\u003e \u003ctd\u003e 76\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Prefatory\u003c\/td\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination of Causality\u003c\/td\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Preliminary\u003c\/td\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Meaning of Pratitya-Samutpada\u003c\/td\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Meaning of this Term in Hinayana\u003c\/td\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Hinayanist Interpretation rejected\u003c\/td\u003e \u003ctd\u003e 79\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Opinion of Bhavaviveka refuted\u003c\/td\u003e \u003ctd\u003e 79\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka's Criticism Unsound\u003c\/td\u003e \u003ctd\u003e 79\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Definition of the term by Bhavaviveka\u003c\/td\u003e \u003ctd\u003e 79\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Principle of Reality : The Law of all Pluralistic existence\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Causality Denied\u003c\/td\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Identity of Cause and Effect Denied\u003c\/td\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka assails the Comment of Buddhapalita\u003c\/td\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The First Objection of Bhavaviveka Answered\u003c\/td\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Second Point of Bhavaviveka Rejected\u003c\/td\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamika Method Explained Buddhapalita's Comment Vindicated from the Standpoint of Formal Logic\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Answer of the Sankhya Virtually Repudiated by Buddhapalita\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 82\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Some Minor Points Explained\u003c\/td\u003e \u003ctd\u003e 82\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Third Stricture of Bhavaviveka Answered. The Denial of one View does not imply the Acceptance of the contrary\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 82\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination of Bhavaviveka's Formal Argument Against The Sankhya\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka's Argument Assailed From the Standpoint of Formal Logic\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Another Attempt of Bhavaviveka to Vindicate His Argument\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 83\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka Also Avails Himself of the Argument That for the Monist All Individual Existence is Unreal\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 84\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Another Formal Error in the Syllogism of Bhavaviveka\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamika Repudiates His Opponent on Principles Admitted by Him\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Logical Refutation on The Basis of Facts Admitted By Only One Party\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Denial of Causality Through Separate Substance\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Combined Causality Denied\u003c\/td\u003e \u003ctd\u003e 86\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e No Pluralistic Universe Without Causation\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 86\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Causality Through The Will Of God\u003c\/td\u003e \u003ctd\u003e 86\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mahayana And Hinayana Contrasted\u003c\/td\u003e \u003ctd\u003e 86\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Direct And Indirect Meaning of Buddha's Words\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e How Is The Moral Law To Be Vindicated in An Unreal World ?\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Twelve Membered Causal Series Refers To the Phenomenal World\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 88\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Controversy About the Validity of Logic\u003c\/td\u003e \u003ctd\u003e 88\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Controversy with The Buddhist Logician Continued\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Critique of the Notion of AN Absolute Particular Point-instant\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introspection\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Discussion About The Point-instant Resumed\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Is There A Cogniser ?\u003c\/td\u003e \u003ctd\u003e 91\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Vindication of Phenomenal Reality\u003c\/td\u003e \u003ctd\u003e 91\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Definition of Sense Perception\u003c\/td\u003e \u003ctd\u003e 92\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Hinayana Theory of Causation Examined\u003c\/td\u003e \u003ctd\u003e 92\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Existence of Separate Energies Denied\u003c\/td\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Causation Is Not Co-ordination\u003c\/td\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Cause-Condition\u003c\/td\u003e \u003ctd\u003e 94\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Object-A Condition of Mental Phenomena\u003c\/td\u003e \u003ctd\u003e 94\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Cause Materials Denied\u003c\/td\u003e \u003ctd\u003e 95\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Special Cause Also Denied \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 95\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003cb\u003eEXAMINATION OF NIRVANA\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Hinayanistic Nirvana Rejected\u003c\/td\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Mahayanistic Nirvana\u003c\/td\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana Not As Ens (a particular existing entity)\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana is not Non-Ens (non-existing entity)\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana Is The World Viewed Sub specie Aeternitatis\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 98\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana Is Not Both Ens And Non-Ens together\u003c\/td\u003e \u003ctd\u003e 98\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nor Is Nirvana A negation of Both Ens And Non-Ens Together\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Real Buddha, What?\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Ultimate Identity of The Phenomenal And The Absolute\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Antimonies\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Conclusion \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 100\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e \u003cb\u003ePart II\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Preliminary\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Buddhism And Yoga\u003c\/td\u003e \u003ctd\u003e 2\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mystic Intuition (Yoga-Pratyaksa)\u003c\/td\u003e \u003ctd\u003e 18\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Buddha's Belief In Personal Immoratality\u003c\/td\u003e \u003ctd\u003e 23\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Was Buddha An Agnostic?\u003c\/td\u003e \u003ctd\u003e 24\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Position of The Later Schools of The Hinayana\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 26\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Double Character of The Absolute\u003c\/td\u003e \u003ctd\u003e 30\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Vaibhasikas\u003c\/td\u003e \u003ctd\u003e 31\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Sautrantikas\u003c\/td\u003e \u003ctd\u003e 34\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Yogacaras\u003c\/td\u003e \u003ctd\u003e 36\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamikas\u003c\/td\u003e \u003ctd\u003e 41\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Doctrine of Causality In The Hinayana\u003c\/td\u003e \u003ctd\u003e 45\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e This Doctrine Modified In Mahayana\u003c\/td\u003e \u003ctd\u003e 47\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Doctrine of Relativity\u003c\/td\u003e \u003ctd\u003e 48\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Real Eternal Buddha Cognised In Mystic Intuition\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 51\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The New Conception of Nirvana\u003c\/td\u003e \u003ctd\u003e 53\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Is Relativity Itself Relative ? Condemnation of All Logic For The Cognition of The Absolute\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 57\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Parallel Developments In Buddhism And Brahmanism\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 59\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e European Parallels\u003c\/td\u003e \u003ctd\u003e 59\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Position of Nyaya-Vaisesika\u003c\/td\u003e \u003ctd\u003e 62\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Conclusion\u003c\/td\u003e \u003ctd\u003e 69\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e APPENDIX\u003c\/td\u003e \u003ctd\u003e 72\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nagarjuna's Treatise On Relativity\u003c\/td\u003e \u003ctd\u003e 72\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Prefatory\u003c\/td\u003e \u003ctd\u003e 72\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Dedication \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 77\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e CHAPTER I\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination of Causality \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 78\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e CHAPTER XXV\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination of Nirvana\u003c\/td\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A Comment Upon Nagarjuna's Treatise On Relativity By Chandrakirti\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination of Causality\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Preliminary\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Meaning of Pratitya Samutpada According To The Author\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Meaning Of This Term In Hinayana\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Hinayanist Interpretation Rejected\u003c\/td\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Opinion Of Bhavaviveka\u003c\/td\u003e \u003ctd\u003e 91\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka's Criticism Of Buddhapalita's Comment\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 92\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Definition Of The Term By Bhavaviveka\u003c\/td\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Principle Of Relativity The Law Of All Pluralistic Existence\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 94\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Causality Denied\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Identity Of Cause And Effect Denied\u003c\/td\u003e \u003ctd\u003e 98\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka Assails The Comment of Buddhapalita\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The First Objection Of Bhavavieka Answered\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Second Point Of Bhavaviveka Viz. That The Answer Of The Sankhya Is Left Unnoticed By Buddhapalita, Rejected\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 101\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamika Method Explained\u003c\/td\u003e \u003ctd\u003e 103\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Buddhapalita's Comment Vindicated Form The Standpoint of Formal Logic\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 104\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Answer Of The Sankhya Virtually Repudiated by Buddhapalita\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 106\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Some Minor Points Explained\u003c\/td\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Third Stricture of Bhavaviveka Answered The Denial Of One View Does Not Imply The Acceptance Of the Other\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 108\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination Of the Bhavaviveka's Formal Argument Against the Sankhya\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 111\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka's Argument Assailed Form The Standpoint Of Formal Logic\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 113\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Another Attempt Of Bhavaviveka To Vindicate His Argument\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 114\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Bhavaviveka Also Avails Himself Of The Argument The For The Monist All Individual Existence Is Unreal\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 118\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Another Formal Error In The Syllogism Of Bhavaviveka\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 122\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Madhyamika Repudiates His Opponent On Priciples Admitted As Valid BY The Same Opponent\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 123\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Logical Reputation On The Basis Of Facts Admitted by Only One Party\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 124\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Denial Of Causality Through A Separate Substance\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 125\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Combined Causality Denied\u003c\/td\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e No Pluralistic Universe Without Causation\u003c\/td\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Causality Through The Will Of God\u003c\/td\u003e \u003ctd\u003e 128\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mahayana And Hinayana Contrasted\u003c\/td\u003e \u003ctd\u003e 129\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Direct And Indirect Meaning Of Buddha's Words\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 132\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e How Is The Moral Law To Be Vindicated In An Unreal World\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 133\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Twelve Membered Causal Series Refers To The Phenomenal World\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 140\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Controversy About The Validity Of Logic\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 142\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Controversy With The Buddhist Logician Continued\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 147\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Critique Of The Notion Of An Absolute Particular Point-Instant\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 150\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Introspection\u003c\/td\u003e \u003ctd\u003e 152\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Discussion About The Point-Instant Resumed\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 154\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Is There A Cogniser\u003c\/td\u003e \u003ctd\u003e 156\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Vindication Of Phenomenal Reality\u003c\/td\u003e \u003ctd\u003e 158\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Definition Of The Sense Perception\u003c\/td\u003e \u003ctd\u003e 165\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e The Hinayana Theory Of Causation Examined\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 174\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Existence of Separate Energies Denied\u003c\/td\u003e \u003ctd\u003e 177\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Causation Is not co-ordination\u003c\/td\u003e \u003ctd\u003e 179\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Cause Condition\u003c\/td\u003e \u003ctd\u003e 181\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Object-a Condition of mental phenomena\u003c\/td\u003e \u003ctd\u003e 182\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Cause materials denied\u003c\/td\u003e \u003ctd\u003e 184\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Special cause denied\u003c\/td\u003e \u003ctd\u003e 186\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Examination Of Nirvana\u003c\/td\u003e \u003ctd\u003e 193\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Mahayanistic Nirvana, What?\u003c\/td\u003e \u003ctd\u003e 196\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana not an Ens\u003c\/td\u003e \u003ctd\u003e 200\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana a Non-Ens\u003c\/td\u003e \u003ctd\u003e 203\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana is This World Viewed\u003c\/td\u003e \u003ctd\u003e 205\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana not both Ens and non-Ens\u003c\/td\u003e \u003ctd\u003e 209\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana not a negation of both Ens and non-Ens\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 211\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Real Buddha What?\u003c\/td\u003e \u003ctd\u003e 213\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Ultimate Identity of the phenomenal and the Absolute\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 215\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Antinomies\u003c\/td\u003e \u003ctd\u003e 215\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Conclusion \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 218\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e \u003cb\u003ePart III\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ci\u003eMadhyamaka Sastra of Nagarjuna\u003cbr\u003e Sanskrit Text With the Commentary\u003cbr\u003e Prasannapada of Acarya Candrakirti\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 1-51\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Pratyaya pariksa\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e Nirvana pariksa \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 39\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e \u003cb\u003ePart IV\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ci\u003eIndex To The Introduction\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ci\u003eIndex To Stcherbatsky's Text\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 5\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003ci\u003eIndex To Subjects\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 17\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003e\u003cu\u003e\u003cfont color=\"red\" size=\"5\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170a.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170b.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170c.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170d.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170e.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170f.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170g.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170h.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170i.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170j.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170k.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170l.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170m.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170n.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170o.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cp\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/idc170p.jpg\"\u003e\u003c\/p\u003e \u003c\/center\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44648129069357,"sku":"IDC170","price":39.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/the_conception_of_buddhist_nirvana_with_sanskrit_idc170.jpg?v=1677947028","url":"https:\/\/occultnthings.com\/es\/products\/conception-of-buddhist-nirvana-with-sanskrit-text-of-madhyamaka-karika-idc170","provider":"Occult-N-Things","version":"1.0","type":"link"}