David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
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Sophia 45 (2):61-80 (2006)
This question—why did Bodhidharma come from the West?— is ubiquitous in Chinese Ch’an Buddhist literature. Though some see it as an arbitrary question intended merely as an opener to obscure puzzles, I think it represents a genuine intellectual puzzle: Why did Bodhidharma come from theWest—that is, fromIndia? Why couldn’tChina with its rich literary and philosophical tradition have given rise to Buddhism? We will approach that question, but I prefer to do so backwards. I want to ask instead, “why was it so fortuitous for the development of Buddhist philosophy that Bodhidharma wentEast? I will argue that by doing so he gave a trajectory to Buddhist thought about the mind and knowledge that allows certain issues that are obscure in Indo-Tibetan Buddhism, despite their centrality to the Buddhist critique of Indian orthodoxy, to come into sharper relief, and hence to complete a project begun, but not completable, in that Indo-European context.
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References found in this work BETA
Chad Hansen (1992). A Daoist Theory of Chinese Thought: A Philosophical Interpretation. Oxford University Press.
Georges B. J. Dreyfus (1997). Recognizing Reality Dharmakirti's Philosophy and its Tibetan Interpretations. Monograph Collection (Matt - Pseudo).
Tom J. F. Tillemans (1999). Scripture, Logic, Language Essays on Dharmakirti and His Tibetan Successors.
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