Buddhist Philosophy in India and CeylonClarendon Press, 1923 - 339 pages |
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Page 6
... BUDDHA • 1. The Path of Salvation 2. The Forms of Meditation 3. Intuition and Nirvāņa 4. The Saint and the Buddha 115 · 115 • 122 128 130 VII . THE PLACE OF BUDDHISM IN EARLY INDIAN THOUGHT 135 1. Early Indian Materialism , Fatalism ...
... BUDDHA • 1. The Path of Salvation 2. The Forms of Meditation 3. Intuition and Nirvāņa 4. The Saint and the Buddha 115 · 115 • 122 128 130 VII . THE PLACE OF BUDDHISM IN EARLY INDIAN THOUGHT 135 1. Early Indian Materialism , Fatalism ...
Page 14
... Buddha could not disregard the ordinary terminology of his time3 ; his teaching had to be expressed in the terms of ... Buddha's views become painful to modern rationalism , recourse may be had to the subtle irony which distinguishes ...
... Buddha could not disregard the ordinary terminology of his time3 ; his teaching had to be expressed in the terms of ... Buddha's views become painful to modern rationalism , recourse may be had to the subtle irony which distinguishes ...
Page 15
... Buddha , and in both cases the contention is one which must be established , if at all , on its own merits without ... Buddha should be discussed in the light of the evidence of the relevant texts and not on the basis of dubious and ...
... Buddha , and in both cases the contention is one which must be established , if at all , on its own merits without ... Buddha should be discussed in the light of the evidence of the relevant texts and not on the basis of dubious and ...
Page 16
... Buddha , when in the Dhamma , i . e . the Sutta Pitaka , itself appear references to a date posterior to the Buddha's death , and the Vinaya can be analysed into sets of rules , an ancient commentary upon them , and a further careful ...
... Buddha , when in the Dhamma , i . e . the Sutta Pitaka , itself appear references to a date posterior to the Buddha's death , and the Vinaya can be analysed into sets of rules , an ancient commentary upon them , and a further careful ...
Page 26
... Buddha was one who was indeed human , but who at the same time felt him- self to be , and was regarded by his followers as , something far superior to humanity , a great divinity in the eyes of his followers , a deity even to those who ...
... Buddha was one who was indeed human , but who at the same time felt him- self to be , and was regarded by his followers as , something far superior to humanity , a great divinity in the eyes of his followers , a deity even to those who ...
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Common terms and phrases
Abhidhamma absolute accept action admitted aggregates Andhakas appears asserted attained BCAP Beckh birth Bodhisattva body Brahmanical Buddha Buddhaghosa Buddhist cause chain of causation conception connexion consciousness death denotes deny desire Dhamma disciples dispositions doctrine doubtless early Buddhism effect elements empirical enlightenment essential existence explained external fact faith feeling gods Hinayana idea ignorance impermanence India individual intuition JRAS knowledge later Madhyamaka Mahasanghikas Mahāyāna matter meditation mental merely Milindapañha mind misery momentary monk name and form nature Nikaya Nirvana object Oldenberg pain Pali Canon perception Pitaka pleasure possible Poussin present Psych psychic reality rebirth recognized regarded Rhys Davids salvation Samkhya Sammitiyas saññā Sanskrit Sautrantika sense soul suggestion Sutta Sutta Pitaka Tathāgata term texts theory things thirst thought tradition true Upanisads Vaibhāṣikas Vasubandhu Vijñānavāda Vinaya viññāna void Walleser Wassilieff Yoga ZDMG
Popular passages
Page 63 - Here again we are confronted with bare possibilities ; it is quite legitimate to hold that the Buddha was a genuine agnostic, that he had studied the various systems of ideas prevalent in his day without deriving any. greater satisfaction from them than any of us to-day do from the study of modern systems, and that he had no reasoned or other conviction on the matter.
Page 9 - JAOS Journal of the American Oriental Society JASB Journal of the Asiatic Society of Bengal JBBRAS Journal of the Bombay Branch...
Page 64 - ... in any sense, that is the existence of the Absolute One. I cannot here explain the reasons why, to my way of thinking, philosophy is forced to accept the metaphysical conception of the Absolute One, although, if this idea be realized in perfect sharpness, we are as unable to think as to deny that the Absolute One is either identical with, or different from, the world.1 I only state that the Absolute One in its very sense, as also, for instance, in the sense of...
Page 55 - Verily, I declare to you, my friend, that within this very body, mortal as it is and only a fathom high, but conscious and endowed with mind...
Page 170 - Just so, O king, is the continuity of a person or thing maintained. One comes into being, another passes away; and the rebirth is, as it were, simultaneous. Thus neither as the same nor as another does a man go on to the last phase of his self-consciousness.
Page 40 - Thus fearing and abhorring the being wrong in an expressed opinion, he will neither declare anything to be good, nor to be bad ; but on a question being put to him on this or that, he resorts to eel-wriggling, to equivocation, and says : " I don't take it thus. I don't take it the other way. But I advance no different opinion. And I don't deny your position. And I don't say it is neither the one, nor the other V
Page 130 - The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond.
Page 29 - ... was due to the fact that he either had claims to divinity, or his followers attributed it to him and won general acceptance for the view. It is conceivable that divinity was thrust upon him against his will, but every ground of probability supports the plain evidence of the texts that he himself hud claims which necessarily conferred upon him a place as high as the rank of the greatest of gods.
Page 78 - ... on, so fundamental to the right understanding of primitive Buddhism, that it is essential there should be no mistake about it. Yet the position is also so original, so fundamentally opposed to what is usually understood as religious belief, both in India and elsewhere, that there is great temptation to attempt to find a loophole through which at least a covert or esoteric belief in the soul and in future life (that is of course of a soul), can be recognised, in some sort of way, as part of so...