Prakrit work with Hindi commentary and translation on Jaina monastic life and discipline.

In the discussions concerning the date of Dharmakīrti, Jaina sources have never been seriously taken into account. They may, however, provide a valuable insight because Dharmakīrti both criticised and was criticised by Jaina thinkers. Two Jaina authors, Samantabhadra and Pūjyapāda Devanandin, may prove crucial in determining the actual dates of Dharmakīrti. The paper argues that Dharmakīrti directly influenced Samantabhadra in a number of ways, which sets the terminus ante quem for Dharmakīrti, and his traditional chronology has to be (...) reconsidered in the light of new findings. The paper suggests new dates for all the three authors. (shrink)

Collection of five works of a Sanskrit author, on Jain philosophy.

On the life and contribution of Samantabhadrasvāmī to Jaina philosophy and epistemology.

Exegsis of Samantabhadra's Āptamīmāṃsā, treatise on Jaina logic.

Dharmakīrti's critique of Jaina philosophy is examined under three categories: epistemology, ontology, and ethics. It is shown that the target of this critique was Samantabhadra, who, like Dharmakīrti, was also a native of southern India.

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of (...) philosophical categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

Investigation into the True Teaching by Jens W. Borgland is a translation of the 10th century Jain philosophical Sanskrit text Satyasasanapariksa, composed by Vidyanandin. The text, which is incomplete, presents and refutes 12 Indian philosophical systems, the most important of which are Sautrantika and Yogacara Buddhism, Advaita Vedanta, Nyaya-Vaisesika, Samkhya, Mimamsa and Carvaka. Criticizing these from the standpoint of the Jain anekantavada (theory of manysidedness), Vidyanandin aims to establish the superior status of Jain philosophy. In addition to providing an English (...) translation of this text from the Sanskrit, with explanatory notes, the study places it in the context of Jain philosophy and investigates the arguments Vidyanandin employs in his refutations of his rivals. The doctrines Vidyanandin ascribes to his rivals are also examined and compared to presentations of their doctrines in secondary literature on Indian philosophy and in some cases to how these doctrines are presented in the original literature of the schools in question. Some issues are highlighted as requiring further research. Furthermore, the investigation shows considerable influence from Vidyanandin's predecessors Samantabhadra and Akalanka on Vidyanandin's argumentation. The clearest example of this influence is shown on comparing the sections of the Satyasasanapariksa in which Vidyanandin quotes the Aptamimamsa of Samantabhadra (ca 600 CE) with Akalanka's (ca 770 CE) commentary to these verses in his Astasati. (shrink)

This paper explores the coexistence of more apologetic and of more systematic considerations in the _Āpta-mīmāṁsā_ (ĀMī), _Investigation on authority_, of the Jain author Samantabhadra (530–590). First, this treatise offers a relevant case study to investigate the transition from a conception in which the reliability criterion of an authoritative discourse is the authoritative character of its utterer, to a conception in which the criteria of validity and soundness of the discourse itself are foremost. Second, Samantabhadra is one of (...) the first authors to undertake to logically prove the omniscience of the Jain teachers. And third, he links these questions to the celebrated Jain epistemological theory of non-one-sidedness. (shrink)

불교의 모든 경전의 분류는 십이부경으로 구성되어 있으며, 이것은 오늘날 우리가 말하는 문학적 표현 방법이다. 「이세간품」의 교설은 모두 문학적 갈래에 속한다는 것을 전제로, 제Ⅱ장에서는 12분교와 문학과의 연관성을, 제Ⅲ장은 ｢이세간품｣에 보이는 12분교의 문학적 특징을 분석해보았다. 그 결과를 도출해보면 첫째, 십이분교는 십이부경, 십이분성교, 십이분경이라 이명하며, 서술형식 등에 따라 삼장의 불교 경전을 12가지로 분류한 것으로, 불교의 총칭이다. 십이분교는 수다라․기야․수기․가타 ․우타나․인연․비유․본사․본생․방광․미증유법․ 논의가 있다. 둘째, 십이분교의 정의에 대한 언급은 부처님의 원음이라 할 수 있는 초기경전인 잡아함경·부파불교·초기 대승경전인 화엄경의 「십무진장품」등까지 전승된 교설로 모든 불교경전의 교설에까지 상용된 경전서술의 표현방법이다. (...) 셋째, 문학과 십이분교의 절점은 일상적인 문학적 표현방법을 불교에선 12가지 항목의 갈래로 조금 더 세분화했다. 문학이 우리 삶에 대한 표현이라면, 불교교설 또한 우리 삶에 대한 내용을 본질로 삼고 있다는 점에서 상통한다. 12분교는 불교의 심오한 교설을 조금 더 쉽게 이해하기 위한 표현방법론으로서 사용되었기 때문에, 십이분교는 문학과 깊은 접점 관계에 있다. 넷째, 「이세간품」에는 12분교 전체 항목이 드러나진 않고, 구체적으로 나타나는 십이분교는 9종류로 ①수다라②응송③수기④풍송⑤자설 ⑥비유⑦본생⑧방광⑨미증유법이다. 품에서 가장 많이 사용된 것은 수다라와 운문, 풍송이다. 다섯째, 화엄수행 단계인 52계위 등에서 주로 사용된 수사법은 철학적 의미와 언어형식인 은유적 표현과 비유와 강조법 등이 혼용되었다. 이러한 수사적 표현을 통해본 「이세간품」의 핵심은 보살도의 실천을 총괄함에 있다. 이것이 보혜의 물음에 보현이 2천 가지로 대답한 요지이며, 이것은 곧 12분교가 화엄수행의 52계위 함의를 발현한 맑고 강직한 마음을 상징적으로 금강보주와 바다 등의 문학에 비유하고 있다는 것을 엿볼 수 있다. (shrink)