Buddhist Philosophy in India and CeylonClarendon Press, 1923 - 339 pages |
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Page 37
... rebirth . The change of view is characteristic ; originally the word of the Buddha was the norm , and hell the fate of him who , when the lion voice uttered its decrees , had the temerity to disbelieve the Buddha's superhuman knowledge ...
... rebirth . The change of view is characteristic ; originally the word of the Buddha was the norm , and hell the fate of him who , when the lion voice uttered its decrees , had the temerity to disbelieve the Buddha's superhuman knowledge ...
Page 40
... rebirth and produces remorse ; others feel conscious that they know neither good nor evil and that they could not explain them , so that they might be rebuked , if they tried , by others , and feel remorse ; while yet others are simply ...
... rebirth and produces remorse ; others feel conscious that they know neither good nor evil and that they could not explain them , so that they might be rebuked , if they tried , by others , and feel remorse ; while yet others are simply ...
Page 43
... rebirth with its attendant results of death and grief , lamentation , pain , sorrow , and despair . It is in the know- ledge of the origin and end , the attraction , the danger , and the way of escape from the six realms of the senses ...
... rebirth with its attendant results of death and grief , lamentation , pain , sorrow , and despair . It is in the know- ledge of the origin and end , the attraction , the danger , and the way of escape from the six realms of the senses ...
Page 51
... rebirth of the dead ; a monk who forms a resolve to be reborn in a noble family achieves this result from the Samkhara thus framed ; here again we cannot believe that the rebirth is a pure figment of the creative imagina- tion , just as ...
... rebirth of the dead ; a monk who forms a resolve to be reborn in a noble family achieves this result from the Samkhara thus framed ; here again we cannot believe that the rebirth is a pure figment of the creative imagina- tion , just as ...
Page 61
... consciousness of the destruction of existence and rebirth ; DN . i . 84 ; Beckh , Buddhismus , ii . 112 ff . Tathāgata after death is in the ultimate issue the same THE FUNDAMENTAL CHARACTER OF BEING 61 The Absolute and Nirvāṇa.
... consciousness of the destruction of existence and rebirth ; DN . i . 84 ; Beckh , Buddhismus , ii . 112 ff . Tathāgata after death is in the ultimate issue the same THE FUNDAMENTAL CHARACTER OF BEING 61 The Absolute and Nirvāṇa.
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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...