In Avalokitavrata’s (fl. 700 CE ca.) Ṭīkā we find a quote of a well-known Cārvāka stanza (see D, dBu-ma, Źa, 334b7-335a1): ma śi’i bar du bde bar ’tsho | | śi zin phan chad spyod yul med | | lus ni thal bar gyur pa la | | phyir yaṅ ’oṅ ba ga la yod… Continue reading ♦ Avalokitavrata and a Cārvāka stanza: some textual consideration
In the 5th chapter of the Madhyamakaratnapradīpa (MRP) we find the following stanza, attributed to Diṅnāga (sDe-dge 272b4-5): slob dpon phyogs kyi glaṅ pos kyaṅ | ’di na mya ṅan ’das lam groṅ khyer du | | de bźin gśegs pa’i gsuṅ gi ñi ma’i ’od can gyis | | bdag med śes pa’i ’phags… Continue reading ♦ Who knows which work of Diṅnāga this stanza is taken from?
In a previous post I have taken into consideration Nāgārjuna’s Mūlamadhyamakakārikā VIII, 4 in its Sanskrit and Tibetan versions. The Sanskrit texts runs thus: hetāv asati kāryaṃ ca kāraṇaṃ ca na vidyate | tadabhāve kriyā kartā karaṇaṃ ca na vidyate || That is: If there is no cause, both effect and cause are not found;… Continue reading ♦ To conclude on Mūlamadhyamakakārika VIII, 4: philosophical notes
The term used by early Buddhists to refer to what we know as “world” is, usually, the Pāli term loko. This word has more or less the same semantic extent of the French monde whose meaning is both «world» and «people» (consider, for instance, the compounds loka-visargaḥ, «distruction of the world» and loka-vikruṣṭaḥ, «offensive for… Continue reading ♦ Few considerations on the Buddhist world: loko, lokaḥ, ’jig rten, shì jiàn