Download Alone with Others: An Existential Approach to Buddhism by Stephen Batchelor PDF

By Stephen Batchelor

On my own with Others is a uniquely modern advisor to realizing the undying message of Buddhism, and particularly its relevance in genuine human kinfolk. It was once encouraged through Shantideva’s consultant to the Bodhisattava’s lifestyle, the oral directions of dwelling Buddhist masters, Martin Heidegger’s vintage Being and Time, and the writings of the Christian theologians Paul Tillich and John MacQuarrie.

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Additional info for Alone with Others: An Existential Approach to Buddhism (Grove Press Eastern Philosophy and Literature)

Example text

61 The relationship between-the five aggregates (khandhi) and the twelve spheres (dyatana) has not received much attention, even though an examination of this relationship could clarify many confusions regarding Buddhist psychology. While it is possible to locate the twelve spheres within the category of the five aggregates, these two categories are not identical in any way. It is possible to place the first five senses (eye, ear, nose, tongue and body) under the general category of the aggregate of form (rupakkhandha), and the sixth sense mind, together with its object, namely, concepts, under the category of the aggregate of consciousness (viifiaankkhandha).

Yet, mano has a very specific function which is not shared by any of the other faculties and, therefore, adds a special element to consciousness or experience. 62 Unfortunately, this statement is taken to mean that mano is the pre-condition or the foundation of all experience, a sort of senses communes which, indeed, is an exaggeration of its function. " Mano, therefore, has "concepts" (dhamma) as its objects, and these are generally considered substitutes for percepts (see section on "Conception" below).

In the first instance, "luminosity" (pabhassara)need not be taken in the sense of "original purity," for it can simply mean effulgence. It is only the reference to adventitious defilements that gives the wrong impression that this effulgence involves ultimate purity. Secondly, there is another statement that denies such luminosity (na pabhassaram) and which compares thought with "gold-ore" (jatatiupa). As gold-ore needs to be washed and smelt in order to obtain gold (suvanna); even so this thought process requires purification in order to be luminous.

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