By D. Seyfort Ruegg
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Название "Сибирь" впервые упоминается у иранских авторов XIII века, на карте впервые обозначено как «Sebur» в Каталонском атласе в 1375. В русских летописях XV века Сибирской землёй назывался район в низовьях р. Тобол и по среднему Иртышу. Но геополитическое применение слова «Сибирь» связано обозначением всех территорий, лежащих к востоку от Волги.
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Extra resources for Buddha-nature, mind, and the problem of gradualism in a comparative perspective: On the transmission and reception of Buddhism in India and Tibet
36 In his Locana on the Dhvanyaloka (i. I and i-4) of Anandavardhana (ninth century), Abhinavagupta (tenth-eleventh century) has enumerated cancellation of the primary meaning (mukhyarthabiidha) , cause (nimitta) and motive (prayojana) as the three 'seeds' of meaning-transfer (upacara). e. the very qualities which characterize the Ganges and which are thus transferred to this herdsmen's station by means of this particular 'indicational' turn of phrase. e. e. in incompatibility with the true purport of the sentence with regard to the speaker's intention.
61 In reply to the suggestion that, in view of parallels between them, the nairatmya of the Buddhist is really similar to the Vedantic atman, it is moreover explained in the sections of the Latikiivatiirasutra iii, p. 192-3. Bhavaviveka, Madhyamakahrdayakiirikii iii. 290: aryiivalokitdaryamaitreyiidyiis ca suraya" / anupasanayogena munayo yad upiisate II. See also Tarkajviilii iii, 289 f (P. f I40a) (cf Indo-Iranian Journal 5 [1961-2], p. 273). ). Cf. Indo-Iranian Journal 2 (1958). pp. 177 and 188.
93, where it is applied to the caturakaragut}ani,pattyasambhinnalak,at}o nirvQt}adhatuh; and in i. I, in connexion with the seven-fold adhigamartha. 73 Ratnagotravibhaga-Commentary i. 153 and i. I; compare also v. 9. 74 Ratnagotravibhaga-Commentary i. 153 (avatarat)ika). e. the tathagatagarbha - and its state of defilement (upakli~tata) only through faith (§raddha). 8 0 And it also holds true for the 'young' Bodhisattva newly started on his course (navayanasamprasthita); for such a young Bodhisattva is not yet able to know the tathagatagarbha as absolute sunyata because his mind is distracted from Emptiness (Sunyatavik-iipta) by reason of the fact that he mistakenly takes it either to be the destruction of a previously existing entity or to be some negative entity to which to cling.