Category:Motilal Banarsidass Publishers: Difference between revisions
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|wpDescription=Motilal Banarsidass (MLBD) is a leading Indian publishing house on Sanskrit and Indology since 1903, located in Delhi, India. It publishes and distributes serials, monographs, and scholarly publications on Asian religion, philosophy, history, culture, arts, architecture, archaeology, language, literature, linguistics, musicology, mysticism, yoga, tantra, occult, medicine, astronomy, astrology and other related subjects, and to date have published over 25,000 works. | |||
Its noted publications are the 100 volumes of the Mahapuranas, Sacred Books of the East (50 Volumes) edited by Max Müller; Bibliotheca Buddhica (30 Volumes in 32 pts); Ramcharitmanas with Hindi and English translation, the Manusmriti in ten volumes and the Sanskrit lexicon, and Encyclopedia of Indian Philosophies (7 volumes). It also brings out books based on research and study conducted at organisations such as the Indian Council of Historical Research (ICHR), Indira Gandhi National Centre for the Arts (IGNCA), and Indian Council for Cultural Relations (ICCR). It has a turnover of approximately Rs 5–6 crore, roughly 75% coming from exports. | Its noted publications are the 100 volumes of the Mahapuranas, Sacred Books of the East (50 Volumes) edited by Max Müller; Bibliotheca Buddhica (30 Volumes in 32 pts); Ramcharitmanas with Hindi and English translation, the Manusmriti in ten volumes and the Sanskrit lexicon, and Encyclopedia of Indian Philosophies (7 volumes). It also brings out books based on research and study conducted at organisations such as the Indian Council of Historical Research (ICHR), Indira Gandhi National Centre for the Arts (IGNCA), and Indian Council for Cultural Relations (ICCR). It has a turnover of approximately Rs 5–6 crore, roughly 75% coming from exports. | ||
|wpPage=https://en.wikipedia.org/wiki/Motilal_Banarsidass | |||
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Latest revision as of 23:57, 17 August 2018
Motilal Banarsidass Publishers
In part 1 he has singled out those scriptures that use the term tathāgatagarbha as their principal term and identified three scriptures—Tathāgatagarbha-sūtra, Anūnatvāpurṇatvanirdeśa, and Śrīmālādevīnirdeśa—as the basis for the formation of the tathāgatagarbha theory. Next, he has placed the Mahāyāna Mahāparinirvāṇa-sūtra, which uses the term buddhadhātu for the first time as a synonym of tathāgatagarbha, and associated scriptures in a second group, while in the third group we have the Laṅkāvatāra-sūtra and so on, in which the concept of tathāgatagarbha is identified with ālayavijñana, the basic concept of the Vijñānavāda.
In part 2, he has dealt with the prehistory of the tathāgatagarbha theory in Mahāyāna scriptures that use terms synonymous with tathāgatagarbha, such as gotra and dhātu, tathāgatagotra, tathāgatotpattisambhava, āryavaṃsa, buddhaputra, dharmadhātu and dharmakāya, cittaprakṛti, and so on. The main points made in this work are discussed in the papers that have now been brought together in the present volume.
This volume has for convenience' sake been divided into seven parts according to subject matter. Part 1 presents a textual study, namely, a critical edition of chapter 6 of the Laṅkāvatāra. Part 2 deals with subjects concerning scriptures such as the Laṅkāvatāra, part 3 with technical terms and basic concepts of the tathāgatagarbha theory, part 4 with tathāgatagarbha doctrine in general, and part 5 with Japanese Buddhism and Buddhism in East Asia (on the basis of scriptures translated into Chinese). Part 6 presents a historical survey of Japanese scholarship on Buddhism, and part 7 consists of several book reviews. (Source: Motilal Banarsidass)
The book's contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathatā 'awakens' to itself, comes to perfect self-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of 'embryonic' absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the 'Highest Truth' and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
Frauwallner's way of translating was straightforward: to remain as close as possible to the original text while presenting it in a clear and readable way in order to convey an accurate impression of its meaning. For technical terms in the source materials he maintained a single translation even when various meanings were suggested. For clarity regarding such variations of meaning he relied on the context and his explanation.
The same approach was taken by the translator of the present book. Although his translation attempts to be faithful to the 1994 edition of Die Philosophie des Buddhismus, he inserted helpful additional headlines into the text and considerably enlarged the index. All other additions by the translator are given within square brackets. Besides this, he created an Appendix, which contains one of Frauwallner's more important articles "Amalavijnana and Alayavijnana" (1951) to complement the long Yogacara section of the book, a bibliography of selective publications after 1969. The URLs for many of the source materials were also conveniently provided. (Source: Motilal Banarsidass)Paul Williams places this controversy in its Indian and Tibetan context. He traces in detail Mi pham's position in his commentary on the Bodhicaryaāvatāra, the attack of one of his opponents, and his response, as well as indicating ways in which this controversy over the nature of awareness may be important within the context of Mi pham's rNyingma heritage of rDzogs chen thought and practice.
This book is the first book length study of its subject, and also includes a reprint of a previous paper by Williams on the reflexive nature of awareness, as well as the relevant Tibetan texts from Mi pham. The book will be of interest to all students of Indian and Tibetan Madhyamaka, as well as associated areas of Buddhist thought such as Yogācāra and the philosophy of Dharmakīrti. It will also be of value to those concerned with the intelectual foundations of rDzogs chen. (Source: Back cover of Routledge 2013 edition)
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