THÔNG TIN TÀI LIỆU
INDEX true being, 84-88 ; on the true nature of the Buddha 348a PrajiiiImilla, S 40b PrajiiiIp raJip a , 340b p rajiiap ti �IUiH! (name, concept, as well as the entity that the name designates ; also c onvention) mean ing of the term 349b-soa ; modes of, 82-8 ; see convention ; see also niIma, smajiiiI, cf upiIdiIya prajiiapti 44, 146 ; as the comprehension of the essential unity of analysis, criti cism and moral code, 144 ; as contain ing all elements o f merit, 280; as giv ing rise to the different views or per spectives 127 ; as including all other kinds of knowledge, 287, 289 ; as in conceivable in terms of duality, 267, s b S9a ; as itself the an utpa ttika dharma-k$iInti, 06 ; as itself the bodhi par excelle�ce, S S a ; as the mother ()f all the Buddhas, ; as non-cling ing, 127 128 163 ; as one of the £ve eyes U2-23 ; as the origin of all the five eyes 20, 70 ; as purifying the different eyes, 122-23 ; as putting 'an end to the entire network of pra paiica, 128 ; as spoken by the Buddhas through various names , 286 prajiiiI, the undivided being as incon ceivable in terms of duality 267 8b-S9a ; as the t rue essence iJi all 14 2S9 S ; as the ul timate nature of the self-conscious individual 1 ; as the universal re aliey, 86, 1 , 263 , 265 s Ib 68a ; as unstained by im Prajflaptivadins 62, prakrti 'f:!E (essential nat ure ) , 76 77 S u-b ; see also dhiItu svabhiIva p rakrti iIt'f:!E (an ultimate reality in the Sailkhya system) how the Sankhyas arrive at the conception of, 48-so ; its relation with it s product s pramiIl;la (vaild means of knowledge) as not denied by the Madhyamika, 69 ; Madhyamika criticism of the Nyaya view of, 3 40a p ral;l idhiIna f'F ( resolving ) to deed 294 ; see apralJihitatiI prapaiica "� (conceptual elaboration), as thp clinging to words or concepts and as the root of all contentions 19 129 ; as itself the way to freedom when free from e xtremes 16S ; as the means to express and communi cate &ruth 165 ; as the network of words or concepts in which one gets entangled when under clinging 29 s 6b " prapaiiciitita (beyond conception) tUe ultimate nature of the Tathagata � • aginative constructions 274-7S prajila and pUlJya, wisdom as the two basic aspect s ing 280 349a, 69a and merit of wayfar prajiiiIpiiramitiI, ���.@ (perfection of wisdom) as the foremost of all kinds of perfection, , 293 ; as it self dis tinguished into bodhi andSiin yatiI, 342a, 76a ; as · itself distin guishe d into the six kinds of per fection 280 PrajiiiIpiIramitii-sUtras, on the five eyes 1 ; their illus tration s of illllS i on 89 ; as the � scriptual source of Nag arj una 30-3 I ; their main teach ing viz the ultirllacy of undivided being and skilfulness of non-clinging I ; their overarching concept of silnyatii, ; on stripping bare the S 45b 6b 66b prasaliga (reductio ad a bsu rdum) , as the way of exposing the self-contradic tions inherent in exclusive views 34 l S I- b priIsaligika (the way of prasanga,· a fol lower of the way of prasanga) , a Madhyamika tradition followed by Buddhapalita and Candrakirti U ; c£ sviitantrika • 99 INDEX Prasantl4paJ4 tary on (Candrakirri's the commen Pratityasamutpada-JiIstra, H, 37 366b pratyayas (conditions), the four, critical ly examined , 180-83 , 361a pratyaya-sarga (creation by intellect), a S ankhya conception, 365b ; c£ vijiiiina pratyekabuddha � (one who is inter ested in achieving Buddhahood just for oneself), his eye of wisdom, 56a ; his knowledge , I 8, 287-88, 289, 299, c£ bod 304, 371a; see srilvaka; hisattva pratyutpanna-samiIdhi (a s tate of medi tation in which one feels the con stant presence of the Buddha), as a crit erion of the true status of the bod hisat tva, 300 Pre-Dinniiga Buddhist Texts on Logic, 340a, 340b priti (sense ofjoy), as one of the seven factors of enlightenment, 291 ; see bodhyanga pudgala (individual), as a substantial enti ty, examined, 217-18, 36sa; see also I-substam:e, soul pudgaliitmiI (the self-being of the indi vidual), as denied by Sarvastiv;[da, 57, 343b ; c£, dharmiitmii pudgala-fiinyatiI (non-substantiality, es sential relativity, of the individual), 343 b ; as not included in the eighteen kinds of sunyata, 375b ; c£ dharma sunyatii pur,ya t/liW (merit), as forming, along wi th prajiiii, the two basic aspects of wayfaring, 18, 280, 349a, 369a Pllriir,as, 28 Puranic Chronology, 3 8a puru�a (self or soul, as conce ived in the Karika) , 36; on iIlam bana':'pratyaya, 361b ; on antarabhava, 367a ; on the Buddha s dharma-kaya, 374b ; on the docoine of bllih of birth, 362a ; on dri#, 3S¥; on the meanmg of tathatiI, 367b ; on mistak ing sunyata to mean nonexistence, 360a ; on the Sarvastivada doctrine of elements , 347a ; on sunyaM making room for a€tivity, 362a ; on the ulti mat e truth as beyond concepts, 343a, 376b ; on the usefulness of- words, S6b prasrabdhi (tranquility, serenity), one of the seven factors of enlightenment, 291 ; 'Fe bodhyariga pratibhiina (ready wit), one of the four elements of expertness, 374b ; see pratisamvit; c£ vaiSaradya priitipakiika-siddhiinta Jtr6'-(remedial kind of teaching ) , one of the four siJ dhiintas, 39-40, 3W, 57a, S9b; see siddhiinta priitipaufUiika-siddhiinta 4t4t.A (teaching from the individual stand point), one of the four siddhiIntas, 39, 57a ; see siddhilnta pratisamvit (expertness), the kinds of, 10, 374b ; cf vaiSiIradya pratitya-samutpada (conditioned or de pendent origination), as the direct te aching of the mundane truth, ; as the doctrine o f the cycle o f life, see cycle of life ; as the ess ential re lativi ty of things, 39, 138, 160-
Ngày đăng: 31/10/2022, 13:42
Xem thêm: