This book is in four parts. The first part consists of introduction by MS. Prasad. He argues for sempiternal, dynamic and substantive reality underlying all appearances. He shows that as one rises to a higher level of consciousness, the various yanas, like sravakayana, pratyekabuddhayana, bodhisattvayana and mahayana, all merge into ekayana; for each contributes to the gradual realisation of the oneness of ultimate reality, thus paving the way for the emergence of universal culture. On Prasad’s view the much talked-about negativism of the Madhyamika - sarvadrstisunyata - is not an end in itself, rather it is a basis for the realisation of the essential unity of all beings, sentient as well as insentient, leading to the cultivation and promotion of universal good, compassion and friendliness.
In the second part is reprinted the Sanskrit text of Maitreya’s Utaratantra (Ratnagotravibhaga). The third part includes corrections and emendations suggested by Jikido Takasaki in the Sanskrit text in the light of Tibetan and Chinese versions. The fourth part is an English translation of the text from its Tibetan version by E. Obermiller.
This book is a radical departure from the traditional interpretations of Buddhism and the Madhyamika philosophy in particular. It aims at reviving philosophy as cultural activity, a path to enlightenment and spiritual discipline.
H.S. Prasad (b. 1953), M.A. from Banaras Hindu University and Ph.D. from the Australian National University, is a recipient of a number of academic awards. At present, he is a Research Scientist teaching in the Philosophy Department at the University of Delhi since 1983.
Prasad has published in Journal of Indian Philosophy, East and West. Indian Philosophical Quarterly. Paramarsa, Journal of Buddhist Studies and the Annals of Professors World Peace Academy. His other books include: (I) Amala Prajna Aspects of Buddhist Studies (co-edited with N.H. Samtani), (2) Essays on Time in Buddhism (edited), (3) Time in Indian Philosophy (edited) and (4) The Buddhist Philosophy of Time.
Currently he is working on the Buddhist theory of meaning and a critical edition of the Bodhicaryavatara of Santideva with Prajnakaramati’s panjika.
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