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Journal of Indian Philosophy 2009 - 37,1

Journal of Indian Philosophy
Journal of Indian philosophy / Editor-in-Chief: Phyllis Granoff. - Dordrecht [u.a.] : Springer.
Erscheinungsverlauf: 1.1970/72 -
ISSN 0022-1791 (Printausg.)
ISSN 1573-0395 (Online-Ausg.)
URL: Homepage
URL: Online-Ausg. (Springerlink)

Inhalt: Vol. 37, No. 1 (Februar 2009)

  • Clarke, Shayne: „Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms“. - In: Journal of Indian Philosophy. - 37 (2009), S. 1-43.
    DOI: 10.1007/s10781-008-9059-3
    Abstract: In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

  • Wallace, Vesna A.: „Why is the Bodiless (aṅanga) Gnostic Body (jñāna-kāya) Considered a Body?“. - In: Journal of Indian Philosophy. - 37 (2009), S. 45-60.
    DOI: 10.1007/s10781-008-9062-8
    Abstract: This paper analyzes the reasons for which the incorporeal ultimate reality called the “Gnostic Body” (jñānakāya) is categorized as a “body” in the Kālacakra tradition. It examines the diverse ways in which the body imagery is applied to ultimate reality within this tradition. Although conceptions of the Gnostic Body (jñāna-kāya) as a special category of the Buddha-body have been included in all of the unexcelled yoga-tantras (anuttara-yoga-tantras), they are most extensively elaborated upon in the Kālacakra literature. For this reason, the analysis is primarily based on the Indian Kālacakratantra literary corpus (11th century) (From among the Kālacakratantra literature, I consulted the Kālacakratrantra with the Vimalaprabhā, Nāropā’s Sekoddeśaṭīkā, Sādhuputra’s Sekoddeśaṭipaṇī, and the Ṣaḍṅngayoga of Anupamarakṣita.) and to the closely related Mañjuśrīnāmasaṃgīti, Raviśrījñāna’s commentary on the Mañjuśrīnāmasaṃgīti, the Amṛtakaṇikāṭippaṇī, and Vibhūticandra’s subcommentary Amṛtakaṇikodyotanibandha (12th–13th centuries). In so doing, it will bring forth the evaluative and classificatory usages of the term jñāna-kāya in the aforementioned sources, and the analysis is concerned with both the heuristic and provocative functions of their discourses. It also addresses the interpretative framework through which the Kālacakra tradition constructs the notions of embodiment and suggests that Buddhist esoteric discourse can be useful in demonstrating that the concept of a body can be understood as a broader category that extends from a physical body, to an immaterial perceptible form, and to the pure nondual awareness. An analysis of the multileveled constructions of the Gnostic Body (jñāna-kāya) in the Indian Vajrayāna tradition opens new questions and new avenues of investigation with respect to critical assessments of the rubric of the “body,” while bringing to light new models of embodiment.

  • Heim, Maria: „The Conceit of Self-Loathing“. - In: Journal of Indian Philosophy. - 37 (2009), S. 61-74.
    DOI: 10.1007/s10781-008-9057-5
    Abstract: This article explores the psychological intricacies of the Theravādin interpretation of the “conceit of inferiority” (omāna), which is considered to be one of the standard types of pride or conceit (māna). Considering oneself inferior involves an inflated and contrived construction of oneself, akin to other varieties of conceit. Yet (omāna) is a curious form of pride, involving as it does much selfabasement, and even loathing and despising of oneself. Drawing primarily on Abhidhamma canonical and commentarial texts, the article investigates how this conceit illuminates subtle forms of self-affirmation, the affective aspects of selfassessment, and the socially determined dimensions of self-knowledge. The article also offers some comparative considerations with ideals of humility in western traditions.

  • Sung Yong Kang: „What Does - sama Mean? on the Uniform Ending of the Names of the jāti-s in the Nyāyasūtra“. - In: Journal of Indian Philosophy. - 37 (2009), S. 75-96.
    DOI: 10.1007/s10781-008-9055-7
    Abstract: All individual terms listed as jāti-s (sophisticated ripostes) in Nyāyasūtra V a 1 have the peculiar uniform ending -sama. The interpretation of this ending here reveals a greater nuance of meaning than the hitherto customary understanding of it. It will be demonstrated that the observable semantic difference is due to a historical shift of signification as a result of an enlarging and systematizing of the thematic group of jāti-s. In this paper, I examine relevant text material, including two very important manuscripts of the Nyāyabhṣya to show this semantic difference. The understanding gained by this analysis will help to trace the historical development of the complex of jāti-s within the larger context of the ancient Indian tradition of debate.