Download PDF by Stephen Batchelor: After Buddhism: Rethinking the Dharma for a Secular Age

By Stephen Batchelor

ISBN-10: 030021622X

ISBN-13: 9780300216226

A few twenty-five centuries after the Buddha all started instructing, his message maintains to encourage humans around the globe, together with these dwelling in predominantly secular societies. What does it suggest to evolve non secular practices to secular contexts?

Stephen Batchelor, an across the world recognized writer and instructor, is devoted to a secularized model of the Buddha's teachings. The time has come, he feels, to articulate a coherent moral, contemplative, and philosophical imaginative and prescient of Buddhism for our age. After Buddhism, the fruits of 4 a long time of analysis and perform within the Tibetan, Zen, and Theravada traditions, is his try and set the list immediately approximately who the Buddha was once and what he used to be attempting to train. Combining severe readings of the earliest canonical texts with narrative debts of 5 contributors of the Buddha's internal circle, Batchelor depicts the Buddha as a practical ethicist instead of a dogmatic metaphysician. He envisions Buddhism as a continually evolving tradition of awakening whose lengthy survival is because of its ability to reinvent itself and have interaction creatively with each one society it encounters.

This unique and provocative publication provides a brand new framework for figuring out the awesome unfold of Buddhism in today's globalized international. It additionally reminds us of what used to be so startling concerning the Buddha's imaginative and prescient of human flourishing.

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Extra resources for After Buddhism: Rethinking the Dharma for a Secular Age

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For the account of Asanga's students bringing the Aksayamatinirdesa-sütra and the Dasa-bhümika, see Bu-ston II, p 143. 56. Paramärtha, p 292; Bu-ston II, p 143; Hsüan-tsang Records I, p 228. 57. Täranätha, r> 122. 58. Aksayamati-nirdesa-tikä, Tokyo/Peking Tibetan Tripitaka, volume 104. 59. Datobhümi-vyäkhyäna, Tokyo/Peking Tripitaka, v. 104, pp 54-136. 60. Bu-ston, II, p 145, says fata, but Täranätha, p 122, says Asta. 61. This is either the Saddharmapundarikopadesa, Taishö 1519-1520„ or, as Wayman supposes, Taishö 1524.

Dignäga also tells us that Vasubandhu later rejected opinions expressed in A Method for Argumentation. {Pramänasamuccaya I, ad I) 2. It was later found that Vasubandhu's definition did not cover several instances of valid "logical pervasions", and an exact definition of the term became one of the main concerns of the Navya-Naiyäyikas, the late formal logicians of India, (cf. ) 3. cf. Matilal, "The Intensional Character of Laksana and Samkara in Navya-Nyäya", Indo-Iranian Journal VIII, 1964, pp 88 ff; Barlingay, A Modern Introduction to Indian Logic, p 57.

Sanghabhadra in fact died shortly after. "73 A little later, he seems to have made a more generous appraisal of his greatest rival in the field of Vaibhäsika scholastics. " 74 No utterance attributed to Vasubandhu could more clearly demonstrate the difference he felt between mere intellectual acumen and true profundity. Vasubandhu did not long survive Sanghabhadra. In the eightieth year of his life, c. 396, he died. Tradition is unanimous in saying that he died at eighty, but there are various versions as to the place of his death.

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After Buddhism: Rethinking the Dharma for a Secular Age by Stephen Batchelor


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