Buddhist Philosophy in India and CeylonClarendon Press, 1923 - 339 pages |
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Page 4
... conceptions familiar in modern thought ; but it is a very different thing to distort early ideas in order to bring them ... conception slowly came into being and took shape in the Vijñānavāda school which assails the realism of the more ...
... conceptions familiar in modern thought ; but it is a very different thing to distort early ideas in order to bring them ... conception slowly came into being and took shape in the Vijñānavāda school which assails the realism of the more ...
Page 6
... Conception of Dhamma or the Norm . • PAGE 13 13 • 25 33 88 • 89 47 47 • 56 61 68 75 75 • 81 84 92 96 • 96 97 • 99 • 105 • · 109 111 112 • 113 IV . THE PHILOSOPHY OF SPIRIT AND NATURE . 1. The Negation of the Self 2. Personalist ...
... Conception of Dhamma or the Norm . • PAGE 13 13 • 25 33 88 • 89 47 47 • 56 61 68 75 75 • 81 84 92 96 • 96 97 • 99 • 105 • · 109 111 112 • 113 IV . THE PHILOSOPHY OF SPIRIT AND NATURE . 1. The Negation of the Self 2. Personalist ...
Page 13
... conception of constant change under a law of causality , thereby effecting a Copernican revolution in the tendency of philosophical thought . This realization of the unreality of the self led him to a wise and reasonable ethical system ...
... conception of constant change under a law of causality , thereby effecting a Copernican revolution in the tendency of philosophical thought . This realization of the unreality of the self led him to a wise and reasonable ethical system ...
Page 31
... conception that he was far above humanity ; this is the simple psychological explanation of a claim which seems more bizarre and unreal to the western world than it ever has seemed in India . The popular appeal of his teaching lay ...
... conception that he was far above humanity ; this is the simple psychological explanation of a claim which seems more bizarre and unreal to the western world than it ever has seemed in India . The popular appeal of his teaching lay ...
Page 37
... conception which later in the Mahāyāna appears in full development in the doctrine of the two forms of truth.3 The texts themselves clearly demand the exercise of reason ; it is necessary doubtless to regard the letter , nor must a ...
... conception which later in the Mahāyāna appears in full development in the doctrine of the two forms of truth.3 The texts themselves clearly demand the exercise of reason ; it is necessary doubtless to regard the letter , nor must a ...
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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...