Buddhist Philosophy in India and CeylonClarendon Press, 1923 - 339 pages |
From inside the book
Results 1-5 of 35
Page 21
... practice of Buddhism , late and early , to form groups of ideas on the basis of number . There is some ground for treating this last Nikaya as younger than the other three but while the Samyutta Nikāya may be suspected of being late ...
... practice of Buddhism , late and early , to form groups of ideas on the basis of number . There is some ground for treating this last Nikaya as younger than the other three but while the Samyutta Nikāya may be suspected of being late ...
Page 30
... practice of intense meditation . On the positive content , if any , of the state attained by these means the master must have been silent , what- ever his personal view ; for the texts present us with abundant evidence to this effect ...
... practice of intense meditation . On the positive content , if any , of the state attained by these means the master must have been silent , what- ever his personal view ; for the texts present us with abundant evidence to this effect ...
Page 70
... practice , without regard to its moral quality ; it expresses the characteristic of any person or thing . Still more vaguely it comes occasionally to be used almost as a synonym of cause or ground ( hetu ) , with which the commentators ...
... practice , without regard to its moral quality ; it expresses the characteristic of any person or thing . Still more vaguely it comes occasionally to be used almost as a synonym of cause or ground ( hetu ) , with which the commentators ...
Page 93
... practice the four Meditations , and to those who are non - returners among the disciples , and who will therefore attain Nirvāņa in heaven in lieu of rebirth on earth . In the world without matter we find the place of those who carry ...
... practice the four Meditations , and to those who are non - returners among the disciples , and who will therefore attain Nirvāņa in heaven in lieu of rebirth on earth . In the world without matter we find the place of those who carry ...
Page 103
... practices regarded as adequate to salvation , and to the belief in the self ; the first is pure thirst , the others ignorance . But the term denotes also the object of attachment or grasping ; thus thirst is the Upādāna when ...
... practices regarded as adequate to salvation , and to the belief in the self ; the first is pure thirst , the others ignorance . But the term denotes also the object of attachment or grasping ; thus thirst is the Upādāna when ...
Other editions - View all
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...