By Paul Williams
Brings jointly Paul Williams' formerly released papers at the Indian and Tibetan interpretations of chosen verses from the 8th and 9th chapters of the Bodhicaryavatara.
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Extra info for Altruism and Reality : Studies in the Philosophy of the Bodhicaryavatara
Mi pham begins by plagiarism - or a homage - to rGyal tshab rj e which makes the direction of his subsequent comments all the more pointed. For having calmed without exception all verbal differentia tions, he continues to say that this is equality like the circle of the sky, where there does not exist speech, thought or utterance, explained analytically as a mere gnosis which is reflexive awareness (so so rang rig pa'i ye shes tsam=pratisvasaytlvittijftanamatra) . 42 And Mi pham continues by quoting at rGyal tshab rje Nagarjuna's Madhyamakakarika 1 3 : 8 emptiness was taught by the Victors for the overcoming of all dr�tis, all dogmatically held viewpoints.
In the absence of an investigative object, the investigating mind does not arise. With the calming of both investigative object and investigating mind there is that calm, that cessation of all possible verbal differentiations, which is nirviilJa. This, 17 Altruism and Reality broadly speaking, is the bare structure of Cittamatra meditation practice. Prajiiakaramati comments: Having negated all reifying superimpositions, because of thoroughly knowing the nature of things, because there has been done that which was to be done, because of the nonexistence of engaging and termination there is nowhere clinging, nor also becoming indifferent.
From which it would seem to follow that my relationship to myself at future stages in my very own life is also other in the same way that my relationship to my future lives is other, and if I concern myself with my own future stages I am also morally obliged to concern myself with contemporary others. Thus in the Buddhist context it is indeed possible to construct an argument based on the wider application of 'future sufferings' . The fact that this seems to deny a clear phenomenological difference between the otherness possessed by cases of rebirth, and otherness within one life stream where bodily continuity seems to provide a stronger sense of personal continuity (if not identity) may nevertheless itself be taken as an argument against the Buddhist position.
Altruism and Reality : Studies in the Philosophy of the Bodhicaryavatara by Paul Williams