This study focuses on the development of the concept of unconscious mind within Indian Buddhist thought, presents issues of conception of mind and examines the doctrinal and philosophical arguments described and defended it.

An extraordinary collection of writings on buddha nature by the Third Karmapa Rangjung Dorje (1284-1339)--now in paperback. The Third Karmapa Rangjung Dorje's unique and balanced view synthesizes Yogācāra Madhyamaka and the classical teachings on buddha nature. His work focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha's enlightened activity. Included are commentaries by Jamgön Kongtrul Lodrö Tayé that supplement the view of the Third Karmapa on two fundamental treatises on buddha nature, emphasizing the luminous empty mind of buddha nature as presented by the great Indian masters Maitreya and Asaṅga. For those practicing the sutrayāna and the vajrayāna in the Kagyü tradition, what these texts describe can be transformed into living experience.

The field of religion and science is one of the most exciting and dynamic areas of research today. This Companion brings together an outstanding team of scholars to explore the ways in which science intersects with the major religions of the world and religious naturalism. The collection provides an overview of the field and also indicates ways in which it is developing. Its multicultural breadth and scientific rigor on topics that are and will be compelling issues in the first part of the twenty-first century and beyond will be welcomed by students and scholars alike.

Includes text and translations of manuscripts found in the library.

Organised in broadly chronological terms, this book presents the philosophical arguments of the great Indian Buddhist philosophers of the fifth century BCE to the eighth century CE. Each chapter examines their core ethical, metaphysical and epistemological views as well as the distinctive area of Buddhist ethics that we call today moral psychology. Throughout, this book follows three key themes that both tie the tradition together and are the focus for most critical dialogue: the idea of anatman or no-self, the appearance/reality distinction and the moral aim, or ideal. Indian Buddhist philosophy is shown to be a remarkably rich tradition that deserves much wider engagement from European philosophy. Carpenter shows that while we should recognise the differences and distances between Indian and European philosophy, its driving questions and key conceptions, we must resist the temptation to find in Indian Buddhist philosophy, some Other, something foreign, self-contained and quite detached from anything familiar. Indian Buddhism is shown to be a way of looking at the world that shares many of the features of European philosophy and considers themes central to philosophy understood in the European tradition.

Often designated as Yoga-ca-ra, Vijña-nava-da, or Yoga-ca-ra-Vijña-nava-da, the second comprehensive branch of philosophical development within Indian Maha-ya-na Buddhism generated a large textual corpus of considerable conceptual heterogeneity.