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John J. Makransky, Buddhahood Embodied. Sources of Controversy in. India and Tibet. Albany, State University of New York Press, xix, pp. Buddhahood Embodied: Sources of Controversy in India and Tibet (S U N Y Series in Buddhist Studies) [John J. Makransky] on *FREE* shipping. These questions underlie a millennium-old controversy over buddhahood in India and Buddhahood Embodied: Sources of Controversy in India and Tibet.


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A Sufi Perspective" come to mind. In buddhahood embodied, the volume highlights both the achievements and the temptations to excess that talk of "spirituality" and "the Second Axial Age" can provoke.

Sources of Controversy in India and Tibet.

Buddhahood Embodied: Sources of Controversy in India and Tibet - John J. Makransky - Google 圖書

State University of New York Press, This is an extremely impressive treatment of Buddhist doctrines regarding the multiple "bodies" hya of a Buddha.

Buddhahood embodied chiefly consists of a thorough philological analysis of one of the most important sites of contestation for this doctrine: Briefly, the central issue is whether that buddhahood embodied explains a Buddha's activity as Book Reviews manifested in three "bodies" i.

Through close analysis of the wide range of texts that constitute the relevant context for its interpretation, John Makransky persua- sively argues that buddhahood embodied Abhisamaydlamkara should be understood as teaching three buddhakayas.

This was the conclusion of kya Vimuktisena, the sixth-century Bud- dhist whose commentary represents the oldest extant exegesis of the text.

This conclusion counters that of Haribhadra, whose commentary particularly influ- enced and still influences the interpretation upheld by Tibet's dGe-lugs-pas.


Makransky's philological case in favor of kYa Vimuktisena is much too com- plex to summarize, but the central thrust is this: While the persuasive philological case for this claim represents the bulk of buddhahood embodied book, Makransky also shows sensitivity to the "theological" significance of this con- troversy, which he sees as reflecting the "paradox" of "nonabiding nirvana" up- ratisthitaniruana: For Haribhadra, the paradox is to be resolved by reason, with his four-kaya doctrine supporting the intuition that a Buddha's buddhahood embodied is analogous to ours.

Given this intuition, the appro- priate theological method is one in which "autonomous inference directs textual interpretation" p. In contrast, the interpretive tradition backed by Makransky allows the paradox to stand and "uses sacred texts as revelation of a Buddha's perspective on nir- vana" p.

But despite Makransky's appreciation of the theological signifi- cance of this debate and although it is clear where his sympathies lieit is not, finally, altogether clear what Makransky takes to be the theological upshot of Vi- muktisena's superior case.

What are Buddhists to do in light of its being "both historically and philologically sounder" p.

Buddhahood Embodied: Sources of Controversy in India and Tibet - John J. Makransky - Google книги

Does this fact by itself recom- mend the treatment of received tradition as "revelation"? While Makransky ap- preciates the philosophical motivation behind Haribhadra's interpretation, he at- tacks only Haribhadra's philological case.

Are we, then, to suppose and buddhahood embodied on what?

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I'm not sure that Haribhadra's case would carry convic- tion even at a strictly philosophical level. But, insofar as Makransky buddhahood embodied this as The Journal of Religion relevant to Buddhist "theology," and insofar as dGe-lugs-pas represent a vibrant Buddhist theological tradition which highly values reason, it would be interesting to learn of any responses to Makransky's work from dGe-lugs-pas; for the dGe- lugs-pas own position is undermined by this cogent and impressive book perhaps only to the extent that we first agree to treat scripture as buddhahood embodied.

The author shows how these perspectives provide alternative ways to resolve a logical tension at buddhahood embodied heart of Mahayana thought, inscribed in the doctrine that buddhahood paradoxically transcends and engages our worlds simultaneously.

How are these two apparently contradictory qualities buddhahood embodied be embodied in the attainment of buddhahood dharmakaya? How can one's present practice accomplish that?