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Titlebook: Nāgārjuna’s Twelve Gate Treatise; Translated with Intr Hsueh-li Cheng Book 1982 D. Reidel Publishing Company, Dordrecht, Holland 1982 Chine

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發(fā)表于 2025-3-21 17:42:59 | 只看該作者 |倒序?yàn)g覽 |閱讀模式
書(shū)目名稱Nāgārjuna’s Twelve Gate Treatise
副標(biāo)題Translated with Intr
編輯Hsueh-li Cheng
視頻videohttp://file.papertrans.cn/670/669816/669816.mp4
叢書(shū)名稱Studies of Classical India
圖書(shū)封面Titlebook: Nāgārjuna’s Twelve Gate Treatise; Translated with Intr Hsueh-li Cheng Book 1982 D. Reidel Publishing Company, Dordrecht, Holland 1982 Chine
描述MADHYAMIKA The hallmark of Miidhyamika philosophy is ‘Emptiness‘, sunyata. This is not a view of reality. In fact it is emphatically denied that sunyata is a view of reality. If anybody falls into such an error as to construe emptiness as reality (or as a view, even the right view, of reality), he is only grasping the snake at the wrong end (Mk, 24.1 I)! Nftgfujuna in Mk, 24.18, has referred to at least four ways by which the same truth is conveyed: Whatever is dependent origination, we call it emptiness. That is (also) dependent conceptualization; that is, to be sure, the Middle Way. The two terms, pratitya samutpiida and upiidiiya prajnapti, which I have translated here- as ‘dependent origination‘ and ‘dependent conceptualization‘ need to be explained. The interdependence of everything (and under ‘everything‘ we may include, following the Mftdhyamika, all items, ontological concepts, entities, theories, views, theses and even relative truths), i.e., the essential lack of independence of the origin (cf. utpiida) of everything proves or shows that everything is essentially devoid of its assumed essence or its independent ‘own nature‘ or its ‘self-existence‘ (cf. svabhiiva). Besides
出版日期Book 1982
關(guān)鍵詞Chinese; bibliography; identity; nature; subject
版次1
doihttps://doi.org/10.1007/978-94-009-7775-4
isbn_softcover978-94-009-7777-8
isbn_ebook978-94-009-7775-4
copyrightD. Reidel Publishing Company, Dordrecht, Holland 1982
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Book 1982ta is a view of reality. If anybody falls into such an error as to construe emptiness as reality (or as a view, even the right view, of reality), he is only grasping the snake at the wrong end (Mk, 24.1 I)! Nftgfujuna in Mk, 24.18, has referred to at least four ways by which the same truth is convey
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With or without Effectuces it? Nāgārjuna argues that neither case can be established. The issue is also whether an effect is already real in a cause or at the outset unreal in a cause, and whether an effect pre-exists in a cause or not. Nāgārjuna tries to point out that causal production is impossible by showing that causal relation cannot be established.
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Hsueh-li Chengities experience a greater number of adverse childhood experiences (ACEs), which affect development and behavioral and physical health and are related to chronic disease and early death. Pediatricians are the frontline defense in understanding and identifying trauma and connecting their patients to
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