The riddles that world-causation pose to the human mind lie at the bottom of all cosmological systems of thought. In their origins, all philosophical attitudes are conditioned by partiality and "perspectivism. " The philosopher's attempted flight towards the seemingly remote kingdom of truth is often aborted by the binding twines of perspectival language. Thus his insights lose themselves in conflicting, contradictory manifestos. Greek cosmology, as it is formally set forth by the pre-Socratics, is a clear example of this weary pilgrimage of mind's embodied vision from angle to angle, from perspective to perspective. Not less is to be expected from the systems of Hinduism and, mutatis mutandis, also of Buddhist thought. More confined from the very outset to the study of reality as a study of human existence, of its awareness of embodiment, of its spatio-temporal bondage, and of its ultimate ontological status, Buddhism gave rise to truly astounding theories of "life-world" causation. The process of Buddhist thought, as it refers to the nature of the human experience as "in-the-world" existence, covers a vast range of doctrines, from original theories of pluralism and phenomenalism with sectional, multifarious and relativistic notions of causality, through the unitary conceptions of monistic idealism, up to the top of universal integrationism and dialectical totalism.
Inhaltsverzeichnis
I Pre-totalistic Theories of Causation in Buddhism.- Introduction: The Central Issue of Causation.- 1. The Dharma-Theory of Causation. Phenomenalism in H?nay?na Buddhist Thought.- 2. Causation-by-Ideation Theory. Subjective Idealism in Mah?y?na Buddhist Thought.- II Buddhist Totalism: General Doctrine of Causation-by-Tathat? and the Basis of the Causative Process: the Substance, the Function and the Manifestations.- Buddhist Totalism: Causation-by-Tathat? .- III Buddhist Totalism: The Substance and Its Function.- Introduction: Tathat? (Thusness) as the Essence of All Aspects of Existence.- 1. The Totality of the Substance.- I. The Substance as such : Bh?ta-tathat? (Chin.: Chen-Ju).- II. The Substance as agent : That?gata-garbha (Chin.: Ju-lai-tsang).- III. The Substance as acted upon : ?laya-vijñ?na (Chin.: A-li-yeh shih).- 2. The Totality of the Function.- I. Pen-chüeh (Jap.: hongaku) = Original or Implicit Knowledge.- II. Pu-chüeh (Jap.: fukaku) = Non-knowledge.- III. Shih-chüeh (Jap.: shikaku) = Genetic or Explicit Knowledge.- IV Buddhist Totalism: The Manifestations, Entitative and Cognitive.- Introduction: The Totality of the Manifestations.- 1. The Entitative Manifestations. Doctrine of Three Natures . The Notions of Universality and Particularity.- I. Parinispanna (Chin.: yüan-ch eng-hsing; Jap.: enj?-sh?) or the Perfected, all-Encompassing Nature.- II. Paratantra (Chin.: i-t a-hsing; Jap.: etash?) or the Dependent Nature.- III. Parikalpita (Chin.: pien-chi-hsing; Jap.: hengesh?) or Imagined (Illusory) Nature.- 2. The Cognitive Manifestations. Individuality: Consciousness, Individual Karma (Volitive Action) and Enlightenment.- I. State of Individual Ignorance.- II. State of Intermediation of Knowledge.- III. State of Individual Knowledge.- V Buddhist Totalism: The Ontological Manifestations.- Introduction: The Trik?ya Doctrine or the Three Bodies of Ontological Manifestation.- 1. The Nirm??a-k?ya or Natural, Historical Manifestations.- I. ??kyamuni or the Singular Historical Manifestation.- II. The Arhats or Plural Historical Manifestations.- 2. The Nirm??a-k?ya or Historical Manifestations (Continued).- III. The Schools or the Collective Historical Manifestations.- 3. The Sa?bhoga-k?ya or Preternatural Manifestations.- 4. The Dharma-k?ya or Total and Absolute Freedom of Manifestation.- I. Ten Profound Principles of Inter-inclusion .- II. Six Categories of Inclusiveness .- VI Conclusion.- Buddhist Totality and Buddhist Emptiness.- VII.- Notes to the Text.- General Index.- Chinese (and Japanese) Glossary.
