🚀 go-pugleaf

$@J8Kv$KF|K\8l$N<ALd$D$-(J article $@$G$9!#$=$N<ALd$N@-<A$+$i!"(Jfj.books $@$K(J
$@%/%m%9%]%9%H$7$^$9!#%U%)%m!<$O$b$H$b$H$N(J fj.misc $@$K$*4j$$$7$^$9!#(J

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    While I and Dave have had some discussion under the subject title
    "There's-only-one-truth-ism", the come-and-go process made the articles 
    contain several subjects with its size too long.  So I will devide 
    the followup article according to the subjects.  Most of the Refs.
    deleted.  This is part 1 of 2 (or 3):

>>>After all, the Buddha was famous for his conversations and he was
>>>Oriental, wasn't he? At least Nargarjuna says in the Maha-Prajna-
>>>Paramita-Sastra that the Buddha was a skillful communicator....

>>    And, as Dave says, I have read the Buddha's great ability in
>>communication.  I had to notice there's many aspects in Oriental phylo-
>>sophy, which of course include those based on intuition. 

>Yes, I think so also. Just because it is based on intuition doesn't
>necessarily mean that it is based *only* on intuition. 

    And even if it is based not *only* on intuition, in this context,
    if a philosophy stands on various ideas, it doesn't necessarily
    mean that it is based equally on those ideas.
    Of course I understand that above lines are written as the intro-
    duction to the next paragraphs, and I admit it is often the cause of 
    mistake that you divide things into two opposite categories with 
    no gray area allowed.  This is effective only when you remind the
    limitation of this type of simplification, such as votes.
    
    Anyway, your carefulness on discussion is worth getting HYO^SHO^JO^ !
    (testimonial? according to J-E dictionary :-)
    
>One of the great attactions of Nagarjuna's Sastra (which attemped to
>combine the various school of Buddhist thought) was his separation
>of what is useful and appropriate for dealing with mundane
>(everyday) life and what is useful and appropriate for dealing with
>the ultimate nature of things:
>
>  "The indeterminability of the ultimate nature is not of the same
>   kind as the interminability of the mundane nature."
>
>Nagajuna claims that one of our biggest mistakes is not to keep
>these separate and equally useful but to try and deny one or the
>other (or maybe even both). 

>In a similar fashion, there are those who try to deny either 'logic'
>or 'intuition' (or mabye even both). But I find Nagarjuna's argument
>that these are simply "distinguishable aspects of a single entity"
>convincing. 

    Umm, it may be a translation of the aphorism.  
    On Sunday I read Spanipatta (in Japanese), which has been left behind 
    over ten years on my bookshelf, but could not find out the lines 
    corresponding to this.  Let me have time to read some Bhuddist books.
    I am going to take a week of summer vacation starting from Thursday, 
    and I think is the best time to think of sort of mundane nature.
    Thereafter I would like to continue this thread.
     
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    Besides, I have a question to the readers.  I have not read much
    Buddhist books.  Though some sastra ( = sutra $@7PE5(J ? ) is available 
    on Iwanami Bunko, the mentioned Nagarjuna's ( $@BgHL<c7P(J , as someone
    told me in a mail) aren't.  As far as I could know, the essense of
    the sutra is written in $@HL<c?47P(J .
    Would you tell me how I can get some information of the sutra or 
    the sutra itself as Japanese version?  
    
    $@$H$3$m$G!"$3$l$rFI$s$G$kJ}$K<ALd$,$"$j$^$9!#;d$OJ)E5$r$"$^$jFI$s$G(J
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    $@J}$K%a!<%k$G65$($F$$$?$@$$$?$iBgHL<c7P$@$=$&$G$9$,!K$O!"$"$j$^$;$s!#(J
    $@HL<c?47P$O$3$NBgHL<c7P$N%(%C%;%s%9$r=q$$$?$b$N$@$H$$$&$3$H$O$o$+$C$?(J
    $@$N$G$9$,!#(J
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    $@$I$&$7$?$i$$$$$+!"65$($F2<$5$$!#(J

--
 Masahiko Tachibana	          E-mail:  mtachiba@rkna50.riken.go.jp
 Lab. of Organometallic Chemistry,   Tel:  +81-48-462-1111 ext.3513
 The Institute of Physical and       Fax:  +81-48-462-4665
 Chemical Research (RIKEN), Wako-shi, 351-01 Japan.