Linguistic Approach to Buddhist Thought

Front Cover
Motilal Banarsidass Publ., 1986 - Religion - 194 pages
Dr. Sisir Kumar Mitra's book, entitled The Early Rulers of Khajuraho constitutes a welcome addition to the existing literature on the history of the Candellas of Bundelkhand. He gives a comprehensive and fascinating account of the varied activities of this distinguished family of rulers, based on a minute and detailed study of the material which he collected with great industry and thoroughness from diverse sources, indigenous and foreign, literary and archaeological. Though most of his data have been compiled from epigraphic sources, he is not over-zealous in his estimate of the importance and reliability of inscriptional material which he examines as critically as any piece of literary gerated. he has discussed the controversial issues connected with his subject without any bias. His chapters on administrative, social, economic and religious history will be specially useful to those interested in the compilation of epigraphic material bearing on the evolution of ancient Indian culture.

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Page 30 - continuum" thus: "Just so, O King, is the continuum of a person or thing maintained. One comes into being, another passes away; and it is like a thing that has no preceding, no succeeding existence. Thus neither as the same nor as another does a man go on to the last phase of his self-consciousness
Page 68 - idam nirujjhati." (This being, that becomes; from the arising of this, that arises; this not becoming, that does not become; from the ceasing of this, that ceases.)
Page 42 - It is not our business at present to make a detailed statement and a comparative estimate of Oriental and Western achievements in this branch of thought. We leave this to more competent hands. We can not leave without notice of a remarkable characteristic, as well as a great difference, in a specific problem of epistemological logic, between
Page 71 - Stcherbatsky, Buddhist Logic, Vol. I., p. 382: "It would be natural to surmise that negative knowledge must be the product of absence of reality. Such is the view of many philosophic schools in India and in the West. But this is an error".
Page 121 - He is not followed by good, he is not followed by evil, for then he has passed beyond all sorrows of the heart.
Page 132 - karma cannot produce fruit, but when rebirth has been given by other karma, and fruit has been produced, it supports the ensuing happiness or misery, and brings about its continuance. Counteractive
Page 132 - karma, when rebirth has been given by other karma, and fruit has been produced, counteracts the ensuing happiness or misery, suppresses it, and does not suffer it to continue. Destructive
Page 132 - karma, whether meritorious or demeritorious, destroys other weak karma, and, preventing it from bearing fruit, makes room for its own fruition. The fruit which thus arises is called apparitional.
Page 132 - karma may be either meritorious or demeritorious. It produces both form and the other fruitiongroups, not only at the time of conception but as long as they continue. Supportive
Page 69 - 1. The word aggregates or khandha (Skt. skandha) the group of bodily and psychical states which are immediate with us and are divided into five classes:

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