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By David Kalupahana

This advent to Buddhism examines its uncomplicated philosophical teachings and historic improvement, surroundings forth advanced and demanding principles in an easy and straightforward kind that's simply obtainable to the scholar. The author's orientation is philosophical, instead of spiritual or sociological. This technique is either the distinctiveness and the power of the paintings. half I outlines the historic historical past out of which Buddhism arose and emphasizes the lessons of early Buddhism. by way of evaluating the earliest Buddhist literature in either the Pali Nikayas and the chinese language Agamas, the writer has confirmed the typical base of earliest Buddhism so much freed from sectarian contention. themes similar to epistemology, causality, lifestyles, karma, morality, ethics, and nirvana are mentioned intimately. half II examines advancements within the historical past of Buddhist proposal and the emergence of many of the faculties of Buddhism. the advance of Abhidharma is studied via research of a number of the doctrines of the scholastics that contain Abhidharma literature, as is early Mahayana in the course of the Mahayana sutras. chapters study Madhyamika Transcendentalism and Yogacara Idealism. The Buddha's angle towards metaphysics and the connection among early Buddhism and Zen are coated in appendices.

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Extra info for Buddhist Philosophy: A Historical Analysis (National Foreign Language Center Technical Reports)

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The result was the emergence of a large pantheon of divinities on whose favors man depended for a peaceful and comfortable life. Each person, depending on the nature of his needs and desires, selected one of these gods to worship, and in the process tended to extol him as the highest among the gods. Max MĂĽller called this stage henotheism. This conception of gods led to a twofold development: to monotheism, represented by gods like and later by Prajapati* and Brahma*, and monism, which culminated in the conception of Brahman-Atman* as reflected in the .

4 The Traditionalists, it was mentioned, derived their knowledge Page 17 wholly from a scriptural tradition and interpretation based on it. These were the brahmans who upheld the sacred authority of the divinely revealed Vedas. 5 Here he is represented as saying: There are five things which have a twofold result in this life. What five? , even if I hear something on the profoundest revelation , that may be empty, hollow and false, while what I do not hear on the profoundest revelation may be factual , true and not otherwise.

20 As mentioned earlier, subjective attitudes such as likes and dislikes interfere with sense perceptions and therefore distort sense impressions. The process of meditation and the development of extrasensory perception are, in a way, directed at eliminating these subjective prejudices. But, as we have seen, even after the development of extrasensory perception and the verification of the nature of things through this means, the pre-Buddhist thinkers, according to the Buddha, allowed their subjective prejudices to interfere with the interpretation of things presented to such forms of higher perception.

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