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24 Cards in this Set
- Front
- Back
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Nāgārjuna
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did not present metaphysical argument. Used logic to show metaphysical claims necessarily contain contradictions. Did not present an alternative metaphysics. Madhyamika founder.
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Vasubandhu
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early major thinkers. Buddisht Yogacara founders. Created the 3 aspects of experience (constructed, dependent, perfected)
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Theravāda
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one of the early buddist schools with its own interpretation of Buddah’s words. Categorized kinds of existence
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Mahāyāna
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Stands in contrast to the Hiniyana views. Expanded the analysis more. Studied logic. More philosophical analysis
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Yogācāra
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emphasis on understanding and controlling and analyzing states of mind. Created theory of 8 kinds of consciousness
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Śūnyatā
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inability of words to summarize precise nature of reality. However, if we think of them as having limitations and specific purposes then they can be useful.
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Prajñā
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insight into the impermanent flow of events which allows one to use words without being caught up into believing they perfectly characterize reality
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Subration
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downrate an experience when contradicted by new experience
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Avidhyā
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ignorance. What we experience in dreamless sleep.
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Superimposition
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projecting characteristics onto something that does not have them
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Vivartavāda
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theory that effect is only apparent manifestation of cause. Kind of satkaryavada.
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Satkaryavāda
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Samkhya’s theory. The effect already exists in its cause. The oak tree is potentially in the acorn.
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Svabhāva
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explains continuity even though everything is impermanent. Its own being. Being itself is only instantaneous.
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Abhidharma
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interpretation of Buddah’s words. Going beyond them by analysis and reason.
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Jiva
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individual person. Jiva is the person in the mirror. Both empirical self and Atman sitting behind it.
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1. Explain Nāgārjuna’s view of language, its limits and its proper use.
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Language can’t describe metaphysical claims. We have contradictory things about time between the past, present, and future when trying to describe them with words. We are assuming a reductio form of arguing. Words have useful practical purposes but cannot express reality as it is. Words are practical tools for everyday communication. Ultimate truth is beyond words.
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2. Explain difference between the Sautrāntika and Sarvāstivāda Buddhist school’s interpretation of impermanence in relation to the issue of svabhava.
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Both stressed impermanence but the first school is saying no momentary permanence. Sarvastivada0 school says there is a temporary permanence. A svabhava. Things can be permanent along with Atman.
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3. What is the role of the seventh consciousness in the Yogācāra theory of eight consciousnesses and in light of that role, what is the purpose of Yogācāra practice?
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Nirvana Article. Seventh consciousness. Conditions those and causes us to have this delusions on reality. Also goes back to false sense of permanence. How the seventh consciousness creates the who notion of “I”. Experiences of a unified agent. Conciousness that adds a delusion aspect of reality in later Buddism.
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4. Explain the Advaita Vedāntan theory of the four states of consciousness.
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1) Waking consciousness
a. Sense of self as physical body b. Can only be subrated by Brahman 2) Dream consciousness a. From memories of fancy, wish, desires b. But I am not lost in the dream c. Can be subrated by waking consciousness 3) Deep (dreamless) sleep a. Sense of bliss b. Absence of duality c. Viewing ignorance 4) Transcendent consciousness a. Experience of Brahman as “determinate” i. Not an absence but presence of nonduality ii. Self is aware of reality b. Epxerience of Brahman with determination i. No limitation and no distinction between atman and Brahman ii. Self is reality |
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5. What is the causality theory of satkaryavāda? Compare the versions of the theory given in any two of the following: Qualified Advaita Vedanta & Advaita Vedānta?
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Advaita Vedanta is theory is the oneness of Brahman which means nothing new comes into being. Causality is only appearance. Qualified Advaita Vedanta theory is oneness, but qualified. Brahman transforms itself into pluralistic reality. Nothing new is created but onesness undergoes self-transformation.
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6. Explain the role of Iśvara in Advaita Vedāntic theory.
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Isvara is the material cause of the spontaneous natural expansion of Isvara. The apparent world comes into being for no purpose except as Isvara’s “play”
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7. In Advaita Vedānta, explain the difference between the two terms for “self”: ātman and jiva in terms of the mirror analogy.
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Jiva is the broader term because Jiva cannot exist without Atman. The thing in the mirror is jiva because it is the appearance and real you (atman).
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8. In Advaita Vedānta, explain the difference between the two terms for “self”: ātman and jiva in terms of the limitation analogy.
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Jiva is the effect. The limitation is that we have this infinite thing “Atman”. We are trying to conceptualize it. Sort of a comparisite of Atman. Compliment mirror analogy. Limitation in Jiva is from ignorance because it is a conceptualization. Infinite can’t be described.
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9. Explain the Advaita Vedāntin theory of the “self-validity of knowledge.”
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This knowledge is obtained through the pramanas (different sources). However, none of it is ultimately true. Brahman is the only thing that is true. Knowledge of reality is the only thing that is true.
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