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By Edward Conze

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From the preface:

This publication units out to debate and interpret the most topics of
Buddhist notion in India.' The time isn't but ripe for the production
of a complete educational instruction manual, and at the least such
an project will require even more area than I had at my
disposal. there was no room to do justice to the limitless details
of Buddhist philosophizing, and in addition the references on the finish have
been saved short and may were increased indefinitely. The
emphasis is in all places on these features of the doctrine which appear
to me to be surely actual or major. all through i've got aimed
at furthering the certainty, as special from the naked knowledge,
of Buddhist considering. it can were more straightforward to thread jointly a
lot of quotations, yet what might were won in ostensible
erudition might were misplaced in demonstrable perception. In presenting
Buddhist philosophy as an intelligible, believable and legitimate method, I
have by no means overlooked its functionality as a non secular process designed to
win emancipation from this international. As opposite to the methods of the
whole global has this Dharma been verified. It teaches you not
to grab upon dharmas, however the global is wont to understand at something

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Extra resources for Buddhist Thought in India, Three Phases of Buddhist Philosophy

Sample text

In Christianity this is God, and in Wisdom-Buddhism the dharmas. The Christian doctrine is quite analogous to the Buddhist and may perhaps be described as follows: Spiritual love for people is entirely dependent on the love for God, and secondary to it. Since we are bidden to love all people equally, we can do so only by loving them in the one respect in which they are equal, and that is their relation to God, whose children they are. The love of God is therefore the necessary antecedent to the love of others in its more spiritual form.

Once the three 'doors to deliverance' are understood, the higher teaching of Buddhism will present no further serious difficulties, and everything becomes almost self-evident. It will be noted that the concentration on emptiness concerns ontology, wishlessness pertains to the volitional sphere, and the signless belongs to the domain of epistemology. The later scholastics tried to establish correlations with some of the lists and categories which formed the backbone of the Abhidharma. Their explanations diverge only slightly, and thus offer a valuable guide to an extremely important aspect of the doctrine which in essentials must date back to Mokās time.

They may not dare to want happiness, because they suffer from a sense of guilt, and feel that they have not deserved to be happy, but that, on the contrary, punishment is due for what they did or thought in the past. If a neurotic is a person who is both discontented with himself and unable to have satisfactory relations with others, then he can be made to live at peace with others only by first learning to endure himself. We must therefore agree with Aristotle when he said that only the wise man can love himself, and he alone, just because he is wise.

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