By Matthew Kapstein
Reason's Traces addresses the various key questions within the examine of Indian and Buddhist notion: the research of private id and of final truth, the translation of Tantric texts and traditions, and Tibetan methods to the translation of Indian resources. Drawing on quite a lot of scholarship, Reason's Traces displays present paintings in philosophical research and hermeneutics, inviting readers to discover in a Buddhist context the connection among philosophy and traditions of non secular workout.
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Additional resources for Reason's Traces: Identity and Interpretation in Indian and Tibetan Buddhist Thought
Sample text
2, part 2, p. 155. 20 One of the first obstacles we face in appraising these texts, however, is traditional classification. In the Jaina manuscript collections in which Sántaraksita’s text was preserved in Sanskrit, and equally in the Tibetan Buddhist commentarial canons, which give us its eleventh-century Tibetan translation, the Gathering of the Tattvas was classified among works of pramánavidyá, that is to say, the science of logic and epistemology. There is nothing particularly wrong about this classification, for many of the topics Sántaraksita discusses— for instance, perception and inference, reference, and particulars and universals— were gen erally allocated here, and many of Sántaraksita’s particular arguments ultimately derive from the writings of Dignága and Dharmaklrti, the founding masters of the Buddhist epistemological school.
23 I shall return to the actual content o f the selection from Epicharmus, a Sicilian dramatist o f the early fifth century b . c . , in the following chapter. Here, however, I am concerned with what appears to be Barnes’ evidential principle, namely, that one relevant fragment in an appropriate context is all that we need. Clearly, in the study of the pre-Socratics, where fragments are all that we have, one either accepts some principle of this sort or else abandons the project altogether. But, generally speaking, it is not a very good principle; for it is always possible that a talented writer like Epicharmus has had a flash of insight, but lacks any enduring awareness of, or, for that matter, interest in, the implications of his or her own discovery.
The dialectical path of the work is defined by its continual oscil lation between moments of affirmation and of negation. O n the one hand, this means that Santaraksita is occupied throughout in presenting the affir mations of his intellectual rivals, Santaraksita’s refutation of which points the way to successively stronger positions. But Santaraksita does not pro ceed via negative argument alone; there is a positive content to his thought as well, which finds its culmination, once again, in the teaching of inter dependent origination and in the affirmation of the Buddha’s surpassing omniscience and omnibenevolence.