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trasted with a more insight-oriented understanding, which would be a point of diver-
gence between the two scholars approaches to text. See Clarke, Oriental
Enlightenment, 189 90. Beyond demonstrating the dialogic character of Gadamer s
interpretation, Clarke also notes how scholars such as Halbfass and Turner have
demonstrated that the process of interpretation is in significant operation within what
we would characterize as a single culture and tradition, weakening Gadamer s case
regarding comparison (183 84). On the issue of the comparison of Eliade s and
Gadamer s thought, see Bryan S. Rennie, Reconstructing Eliade: Making Sense of
Religion (Albany: State University of New York Press, 1996), 228 29.
25. Eliade, The Quest, 63 64. For an extended discussion of the question of the rela-
tionship of Eliade s theory to postmodernism, see Rennie, Reconstructing Eliade, 215 41.
CHAPTER 1
1. Gerald Larson,  Classical Yoga as Neo-Sa\me"khya: A Chapter in the History of
Indian Philosophy, Asiatische Studien 53:3 (1999): 723 32. It might be asked as well
to what degree such a  tradition text could be considered to precede the formation of
sectarian traditions, an issue tied closely to the debate regarding the origins of yoga.
2. See Tenzin Gyatso (H. H. the Dalai Lama), Stages of Meditation, trans. Geshe
Lobsang Jordhen, Lobsang Choephel Ganchepa, and Jeremy Russell (Ithaca, N.Y.:
Snow Lion Press, 2001). The BK has been used in recent years by the Dalai Lama in
the context of teaching meditation seminars to Buddhist groups throughout the United
States. Another version of the text that has been used in this context is A|ca\rya
Kamalaóêla, The Stages of Meditation Middle Volume (Bha\vana\krama II), trans. Ven.
Geshe Lhundub Sopa, Ven. Elvin W. Jones, and John Newman (Madison, Wis.: Deer
Park Books, 1998).
3. Paul Williams, Maha\ya\na Buddhism: The Doctrinal Foundations (New York:
Routledge, 1989), 196 97.
4. Johannes Bronkhorst,  Patañjali and the Yoga Su\tras, Studien zur Indologie
und Iranistik 10 (1985): 191 212.
140 Notes to Chapter 1
5. Johannes Bronkhorst,  Yoga and Seóvara Sa\me"khya, Journal of Indian Phi-
losophy 9 (1981): 309 20. It should be pointed out that this  malleability has been
part of the reason the YS is seen as such an important practice text, and not simply a
source for Sa\me"khya philosophy.
6. See Staal, Exploring Mysticism, 86 91.
7. For a discussion of alternate scenarios regarding this debate, see Herbert Guen-
ther,  Meditation Trends in Early Tibet, in Early Ch an in China and Tibet, ed. Whalen
Lai and Lewis R. Lancaster (Berkeley, Calif.: Asian Humanities Press, 1983), 351 56.
8. Lewis Gomez has noted problems in viewing the sudden-gradual debate as
being fundamentally an issue of Indian versus Chinese understandings of Buddhism.
See his article  Indian Materials on the Doctrine of Sudden Enlightenment, in Early
Ch an in China and Tibet, 425 26.
9. D. S. Ruegg, Buddha-Nature, Mind, and the Problem of Gradualism in a
Comparative Perspective: On the Transmission and Reception of Buddhism in India
and Tibet (London: School of Oriental and African Studies, 1989), 111 12.
10. YS II.29, yamaniyama\ ne" ya\ ha\radha\ a\ nasama\
sanapra\ a\ mapratya\ rane" dhya\ dhayo
se" vanæ nê.
èa\ ga\
11. YS I.39; YS II.11.
12. YS IV.6.
13. YBh, III.2.
14. Jan Gonda, The Vision of the Vedic Poets (The Hague, the Netherlands: Mou-
ton & Co., 1963), 289.
15. Ibid.
16. Ibid., 18.
17. Ibid., 289 95.
18. Ibid., 296.
19. Ibid., 298.
20. Bader, Meditation in S:anækara s Vedanta, 40 44.
21. Gonda, Vision of the Vedic Poets, 299 300.
22. Bader, Meditation, 25.
23. Ibid., 26.
24. Ibid.
25. Ibid., 28.
26. Ibid., 29.
27. Ibid., 32.
28. YS II.34, vitarka\ hime"sa\dayahe" kre"taka\rita\numodita\ lobhakrodhamohapurvaka\
mre"dumadhya\dhima\tra\ duhe"kha\jña\na\nantaphala\ iti pratipakse"abha\vanam.
Notes to Chapter 1 141
29. A|ca\rya Gyaltsen Namdol, ed., Bha\vana\kramahe" of A|ca\rya Kamalaóêla:
Tibetan Version, Sanskrit Restoration, and Hindi Translation (Sarnath: Central Insti-
tute of Higher Tibetan Studes, 1985), 181.
30. Ibid., 223.
31. Ibid., 227.
32. Ian Whicher, The Integrity of the Yoga Daróana: A Reconsideration of Clas-
sical Yoga (Albany: State University of New York Press, 1998a), 181 90.
33. Ibid., 202.
34. Ibid., 216.
35. Sir M. Monier-Williams, A Sanskrit-English Dictionary (Oxford: Oxford Uni-
versity Press, 1899), 1161. Monier-Williams specifically refers to the YS for a series
of definitions.
36. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, Vol-
ume II: Dictionary (New Haven, Conn.: Yale University Press, 1953), 569 70.
37. YS III.4, trayamekatra same"yamahe".
38. Whicher, The Integrity of the Yoga Daróana, 184.
39. Ibid., 182 83.
40. Paramananda Sharma, trans., Bha\vana\krama of Kamalaóêla (New Delhi:
Aditya Prakashan, 1997), 55.
41. Namdol, Bha\vana\kramahe", 204.
42. Mircea Eliade, Yoga: Immortality and Freedom (Princeton: Bollingen, 1990),
101 38.
43. Eliade, Yoga, 236.
44. Jean Filliozat, Religion, Philosophy, Yoga (Delhi: Motilal Banarsidass, 1991),
379.
45. David M. Knipe, In the Image of Fire: Vedic Experiences of Heat (Delhi:
Motilal Banarsidass, 1975), 53 54 passim.
46. Edward Crangle, The Origin and Development of Early Indian Contemplative
Practices (Wiesbaden: Harrassowitz, 1994), 274.
47. Winston King, Therava\da Meditation: The Buddhist Transformation of Yoga
(Delhi: Motilal Banarsidass, 1992).
48. Henepola Gunaratana, The Path of Serenity and Insight: An Explanation of the
Buddhist Jha\nas (Delhi: Motilal Banarsidass, 1985), 3.
49. Ven. Geshe Lhundub Sopa,  S:amathavipaóyana\yuganaddha: The Two Lead-
ing Principles of Buddhist Meditation, in Maha\ya\na Buddhist Meditation: Theory
and Practice, ed. Minoru Kiyota (Honolulu: University Press of Hawaii, 1978), 52.
50. Gunaratana, The Path of Serenity and Insight, 136. Buddhaghosa refers to
momentary concentration (khane"ika-sama\dhi) and the  bare-insight worker (sukkha-
142 Notes to Chapter 2
vipassaka) a number of times in the Visuddhimagga. An interesting point is that in the [ Pobierz całość w formacie PDF ]