Buddhist Philosophy in India and CeylonClarendon Press, 1923 - 339 pages |
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Page 14
... become painful to modern rationalism , recourse may be had to the subtle irony which distinguishes Buddhist utterances and presents a key which , skilfully turned , is fitted to open any locked door of Buddhist doctrine . Or , more ...
... become painful to modern rationalism , recourse may be had to the subtle irony which distinguishes Buddhist utterances and presents a key which , skilfully turned , is fitted to open any locked door of Buddhist doctrine . Or , more ...
Page 14
... become painful to modern rationalism , recourse may be had to the subtle irony which distinguishes Buddhist utterances and presents a key which , skilfully turned , is fitted to open any locked door of Buddhist doctrine . Or , more ...
... become painful to modern rationalism , recourse may be had to the subtle irony which distinguishes Buddhist utterances and presents a key which , skilfully turned , is fitted to open any locked door of Buddhist doctrine . Or , more ...
Page 16
... becomes hard to ask us to accept as valid the legend of a second Council held a hundred years later at Vaiçalı , which condemned ten errors of discipline of the Vajjian monks and at which , the Cullavagga tells us , the Vinaya was once ...
... becomes hard to ask us to accept as valid the legend of a second Council held a hundred years later at Vaiçalı , which condemned ten errors of discipline of the Vajjian monks and at which , the Cullavagga tells us , the Vinaya was once ...
Page 20
... becomes of real importance ; it may conceivably be the second century B. C. , but it is quite possible that it should be placed a century later.3 We have , therefore , moderately secure ground for thinking that in the two centuries ...
... becomes of real importance ; it may conceivably be the second century B. C. , but it is quite possible that it should be placed a century later.3 We have , therefore , moderately secure ground for thinking that in the two centuries ...
Page 27
... become Emperors of the World or Buddhas , the flat feet , the dustless skin , the long tongue , the mole between the eyebrows , and the tur- ban - like protuberance on the head . Each passes through the same stages of worldly life , of ...
... become Emperors of the World or Buddhas , the flat feet , the dustless skin , the long tongue , the mole between the eyebrows , and the tur- ban - like protuberance on the head . Each passes through the same stages of worldly life , of ...
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Common terms and phrases
Abhidhamma absolute accept action admitted aggregates Andhakas appears Arhant asserted attained BCAP Beckh Bhāmatī birth Bodhisattva body Brahmanical Buddha Buddhaghosa Buddhist cause chain of causation Chinese cognition conception consciousness death deny desire Dhamma Dharmakirti Dignaga disciples distinction doctrine early Buddhism effect elements enlightenment essential existence external fact feeling Hinayana idea ignorance illusion impermanent individual inference intellect intuition JRAS knowledge Madhyamaka Mahasanghikas Mahāyāna matter meditation mental merely merit Milindapañha mind misery momentary monk name and form nature Nikaya Nirvana non-existence object Oldenberg Pali Canon perception Pitaka possible Poussin present reality rebirth recognized regarded release result Rhys Davids salvation Samkhya Sammitiyas saññā Sanskrit Sautrantika sense soul Sutta Tathāgata term texts theory things thirst thought tradition true truth unreal Upanisads Vaibhāṣikas Vasubandhu Vedanta Vijñānavāda Vinaya viññāna void Walleser Wassilieff Yoga
Popular passages
Page 61 - 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 7 - JAOS Journal of the American Oriental Society JASB Journal of the Asiatic Society of Bengal JBBRAS Journal of the Bombay Branch...
Page 62 - ... 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 53 - 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 168 - 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 38 - 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 128 - The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond.
Page 27 - ... 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 76 - ... 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...