Die uigurischen Übersetzungen des Guruyogas "Tiefer Weg" von Sa-skya Paṇḍita und der Man̄juśrīnāmasaṃgīti

1979 ◽  
Vol 99 (3) ◽  
pp. 512
Author(s):  
Larry V. Clark ◽  
Georg Kara ◽  
Peter Zieme
Keyword(s):  
Sa Skya Paṇḍita ◽  
Sa Skya

Sa skya Paṇḍita (1182–1251)

2018 ◽  
Author(s):  
Georges B.J. Dreyfus
Keyword(s):  
Buddhist Philosophy ◽  
Main Obstacle ◽  
Crucial Element ◽  
Types Of Knowledge ◽  
Buddhist Tradition ◽  
Summum Bonum ◽  
Philosophical Importance ◽  
Sa Skya Paṇḍita ◽  
Individual Objects ◽  
Sa Skya

The philosophical importance of Sa skya Paṇḍita (Sagya Paṇḍita) lies in his clarification of the tradition of logic and epistemology established by Dharmakīrti. He actively promoted the study of Dharmakīrti’s thought in Tibet as a propaedeutic to the study of other systems of Buddhist philosophy as well as to a Buddhist account of knowledge; knowledge is a crucial element in the Buddhist tradition, for ignorance is considered the main obstacle to liberation, the summum bonum of the tradition. Like Dharmakīrti, Sa skya Paṇḍita held that the only two types of knowledge are perception and inference. Perception presents us with real individual objects, while inference enables us to consider these individuals in a conceptual way, in terms of universals; however, it is a mistake to regard these universals as real.

scholarly journals Sa skya Paṇḍita on the defining characteristic and variegation of direct perception (based on his Tshad ma rigs gter with his auto-commentary and Go-rams pa’s sub-commentary providing contextual and subtextual clarification)

2010 ◽  
Vol 11 (1) ◽  
pp. 53-83
Author(s):  
Bruce J. Stewart
Keyword(s):  
Direct Perception ◽  
Sa Skya Paṇḍita ◽  
Sa Skya

Independent scholarThe present study focuses on the defining characteristic and variegation of direct perception (mngon sum, pratyakṣa) as laid out by Sa-skya Paṇḍita Kun-dga’ rgyal-mtshan (1182–1251) in the first eight verses of the ‘Direct Perception’ chapter in his Tshad-ma rigs pa’i gter. As is well known, direct perception along with inference (rjes dpag, anumāna) make up the two means of valid cognition (tshad ma, pramāṇa) according the Buddhist system of epistemology initiated by the renowned Buddhist philosopher Dignāga (circa 480–540) and expanded and further developed by his indirect follower Dharmakīrti (mid-7th century). Each of these means of valid cognitionis restricted to its respective objects (prameya, gzhal bya); the specifically characterised object (rang mtshan, svalakṣaṇa) is the object of a direct perception and the generally characterised object (spyi mtshan, sāmānyalakṣaṇa) is the object for an inference.

Were Sa-pan and 'Jig-rten-mgon-po "Neoconservatives?" Utility and Futility of Source-Culture Alien Categories

2010 ◽  
Vol 53 (1) ◽  
pp. 23-33
Author(s):  
Jan-Ulrich Sobisch
Keyword(s):  
Sa Skya Paṇḍita ◽  
Sa Skya

AbstractIn his influential Tibetan Renaissance (publ. 2005), Ronald Davidson categorizes the two eminent masters of the late 12th and early 13th centuries, Sa-skya Pandita Kun-dga'-rgyal-mtshan and 'Bri-gung 'Jig-rten-mgon-po, as "neoconservatives," portraying them as having an un-Buddhist and inauthentic fixation on India, and as working to suppress any deviation from their norms. This paper critically investigates Davidson's general and specific interpretations of his categorization and raises the question of methodology.

A Tibetan Principality: The Political System of Sa Skya.

1969 ◽  
Vol 42 (4) ◽  
pp. 518
Author(s):  
Luciano Petech ◽  
C. W. Cassinelli ◽  
R. B. Ekvall
Keyword(s):  
Political System ◽  
The Political ◽  
Sa Skya
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