Jul 8 2010

♦ Where does the reference to lokāyatikas in Bhāviveka’s Tarkajvālā lead us?

During these last days I was reading Malcolm D. Eckel’s recent publication Bhāviveka and His Buddhist Opponents, which is an edition and translation of Chaperts 4 and 5 of the Madhyamakahṛdayakārikā and of Tarkajvālā commentary. In Chapter 5 of Tarkajvālā, ad Madhyamakahṛdayakārikā 5.83ab we find a reference to lokāyatikas which is, to my knowledge, the […]

Jun 23 2010

♦ Again on Mūlamadhyamakakārikā VIII, 4 (in brief)

If we compare de Jong’s and de la Vallée Poussin’s editions of MMK, 4cd (we have already dealt with this kārikā here), we can notice the following difference: de Jong: hetāv asati kāryaṃ ca kāraṇaṃ ca na vidyate | tadabhāve kriyā kartā kāraṇaṃ ca na vidyate || de la Vallée Poussin: hetāv asati kāryaṃ ca […]

Jun 14 2010

♦ Few considerations on the Buddhist world: loko, lokaḥ, ’jig rten, shì jiàn

The term used by early Buddhists to refer to what we know as “world” is, usually, the Pāli term loko. This word has more or less the same semantic extent of the French monde whose meaning is both «world» and «people» (consider, for instance, the compounds loka-visargaḥ, «distruction of the world» and loka-vikruṣṭaḥ, «offensive for […]

May 26 2010

♦ Some open reflections on Mūlamadhyamakakārikā VIII, 4ab

Let us consider Mūlamadhyamakakārikā VIII, 4ab, where Nāgārjuna seems to accept a sort of “priority” of hetu on both pratyaya and utpanna: hetāv asati kāryaṃ ca kāraṇaṃ ca na vidyate | («when the [primary] cause does not exist, both the effect and the [secondary] cause are not evident»). Jacques May, reflecting on this half a […]

Mar 25 2010

♦ The king as God: Cārvākas’ usage of a quite common expression

In the first chapter of Sāyaṇa-Mādhava’s Sarva-darśana-saṃgraha (on Cārvāka/Lokāyata) we meet with the following half-verse: lokasiddho bhaved rājā pareśo nāparaḥ smṛtaḥ |1 That is: The king (rājā), celebrated by the people (lokasiddho; also: powerful in the world, established in/by the world, etc.), is considered (bhaved smṛtaḥ; also: is declared, is admitted) [according to Cārvākas] the […]

Mar 16 2010

♦ The 37 heresies listed in the Madhyamakaratnapradīpa

During these last days I was at work on the second chapter of the Madhyamakaratnapradīpa of Bhavya from Tibetan bsTan-’gyur. I have compared two versions: sDe-dge and dGa’-ldan (available for free on line). In this chapter we find a list of a number of heretical schools and of heretical teachers. Some of these names are […]

Feb 16 2010

♦ A brief note on Lindtner’s edition of Bhavya’s Madhyamakahṛdayakārikā III, 253

Let us discuss a particular reading of Bhavya’s Madhyamakahṛdayakārikā (MHK) III, 253, as it has been established by Lindtner in his critical edition, based on the unique extant Sanscrit manuscript.1 The Sanskrit version of this kārikā, according to Lindtner, runs as follows: yathā prasuptaḥ putra-strī-vimāna-bhavanādikam | paśyet siddhavaśāt tatra pratibuddho na paśyati ||2 Now, if […]

Jan 2 2010

♦ Italy welcomes the first Sanskrit-Italian Dictionary

After many years of accurate and painstaking work of several Italian scholars, also Italy has its dictionary of Sanskrit. A project originally by Oscar Botto. Dizionario Sanscrito-Italiano (ed. by Saverio Sani), Edizioni ETS, Pisa 2009, pp. LII + 1978, ISBN: 9788846721730, € 80,00. © Comitato Dizionario Sanscrito-Italiano, Torino; Director: Saverio Sani; Editorial coordinator: Irma Piovano. […]

Dec 8 2009

♦ manas and saññā: the non-meditative recognition of the impermanent and the not-self

The activity of saññā can be distinguished according to two acceptations, that is, in a “normal” state of consciousness and, in a state of meditation.1 Generally, compounds like anicca-saññā, «saññā concerning to what is impermanent»,2 anatta-saññā, «saññā concerning not-self»,3 etc. are used in passages in which the meditative aspect of saññā is involved but, of […]

Nov 25 2009

♦ How to recognize a feeling? Reflections on “being in touch”

According to the well-known Buddhist doctrine of conditional co-production (paṭicca-samuppāda), vedanā depends on contact (phassa) between senses and sense-objects, which stimulates the sensorial faculties. Now, we find that the Pāli Canon points out that also saññā, and not only vedanā, is conditioned, in its manifestation, by phassa. In Saṃyutta-Nikāya III, 59-60, indeed, we can read: […]