The Doctrine of the Buddha: The Religion of ReasonOffizin W. Drugulin, 1926 - 536 pages |
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Page viii
... opens out to man the prospect of survival after death , and thereby requires of him that he no longer direct his efforts toward the utmost possible unrestrained satisfaction of his sense cravings , but also viii PREFACE.
... opens out to man the prospect of survival after death , and thereby requires of him that he no longer direct his efforts toward the utmost possible unrestrained satisfaction of his sense cravings , but also viii PREFACE.
Page ix
... direct all their energies towards making a home for religion among the nations . But the terrible thing is precisely this , that of men of this better class of mind hardly any more are now at all to be found , and that , particularly ...
... direct all their energies towards making a home for religion among the nations . But the terrible thing is precisely this , that of men of this better class of mind hardly any more are now at all to be found , and that , particularly ...
Page xi
... direct symptom of decadence . It fails to recognise the fundamental fact that in the sphere of knowledge it is always only the single super - eminent minds that have pointed out to mankind the road , so that , where such geniuses as ...
... direct symptom of decadence . It fails to recognise the fundamental fact that in the sphere of knowledge it is always only the single super - eminent minds that have pointed out to mankind the road , so that , where such geniuses as ...
Page xviii
... direct opposite . One need only imagine , for example , what would be the result if some one sought authentically to establish what was the philosophy of Spinoza or Berkeley , instead of from the original works themselves , from ...
... direct opposite . One need only imagine , for example , what would be the result if some one sought authentically to establish what was the philosophy of Spinoza or Berkeley , instead of from the original works themselves , from ...
Page 6
... direct and formal nature of every religion . A system abhorring faith can eo ipso on no account be taken as a religion . But not every man is able to believe . " There is , " as Schopen- hauer says , " a boiling point on the scale of ...
... direct and formal nature of every religion . A system abhorring faith can eo ipso on no account be taken as a religion . But not every man is able to believe . " There is , " as Schopen- hauer says , " a boiling point on the scale of ...
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Common terms and phrases
able according activities Ananda anattā annihilation antecedent condition arises ascetic Atman attained become bhikkhu birth bliss body endowed boundless Brahmin Buddha called cause Certainly clear cognition complete concentration conception conditioned consciousness consequence consists contemplation corporeal form corporeal organism course death deed deliverance dependence desire Digha Nikaya direction disciples Discourse doctrine element entirely eternal everything evil Exalted excellent truths existence five groups fundamental Gotama groups of grasping holy insight kind king knowledge living Majjhima Nikaya Māra means mental mentation mind Nagasena nature Nibbāna object odours organ of thought organs of sense ourselves painful penetrate perceive perfect perishes personality possible Prajapati precisely processes pure question realm reason rebirth recognize Recollectedness regard reverend rūpa saint Samsara Sankhārā Sariputta Schopenhauer sensation and perception six realms six senses six senses-machine suffering teaching thereby things thinking thirst touch transitory Upanishads Vacchagotta whole words Yamaka ye monks
Popular passages
Page 403 - Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.
Page 16 - I will not have this arrow taken out until I have learnt whether the man who wounded me belonged to the warrior caste, or to the Brahmin caste, or to the agricultural caste, or to the menial caste!
Page 17 - Malunkyaputta, does not depend on the dogma that the world is eternal; nor does the religious life, Malunkyaputta, depend on the dogma that the world is not eternal. Whether the dogma obtain, Malunkyaputta, that the world is eternal, or that the world is not eternal, there still remain birth, old age, death, sorrow, lamentation, misery, grief, and despair, for the extinction of which in the present life I am prescribing.
Page 166 - ... mean or exalted, far or near, the correct view in the light of the highest knowledge is as follows: This is not mine; this am I not; this is not my Ego.
Page 154 - Your majesty, you are a delicate prince, an exceedingly delicate prince; and if, your majesty, you walk in the middle of the day on hot sandy ground, and you tread on rough grit, gravel, and sand, your feet become sore, your body tired, the mind is oppressed, and the body-consciousness suffers. Pray, did you come afoot, or riding?" "Bhante, I do not go afoot: I came in a chariot.
Page 100 - There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them.
Page 50 - There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery...
Page 37 - Birth is suffering; old age is suffering; disease is suffering ; death is suffering ; sorrow and misery are suffering...
Page 243 - And he lets his mind pervade one quarter of the world with thoughts of pity, sympathy, and equanimity, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of pity, sympathy, and equanimity, far-reaching, grown great, and beyond measure.
Page 156 - Thoroughly well, your majesty, do you understand a chariot. In exactly the same way, your majesty, in respect of me, Nagasena is but a way of counting, term, appellation, convenient designation, mere name for the hair of my head, hair of my body . . . brain of the head, form, sensation, perception, the predispositions, and consciousness. But in the absolute sense there is no Ego here to be found. And the priestess Vajira, your majesty, said as follows in the presence of The Blessed One: — " 'Even...