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By Ananda K. Coomaraswamy

A hugely unique dialogue of difficulties of philosophy of faith from the Indian element of view.

The entire exposition indicates that the Christian theologian who will take the difficulty to review Indian faith heavily, and never basically "historically" will locate in its teachings considerable extrinsic and possible proofs of the reality of Christian doctrine;and may possibly even as, if he'll abandon his "proselytising fury," become aware of the basic solidarity of all religions.

Ananda Kentish Coomaraswamy 22 August 1877, Colombo - nine September 1947, Needham, Massachusetts) used to be a Sri Lankan thinker. He wanted to be remembered as essentially a metaphysician, but in addition he used to be a pioneering historian and thinker of Indian artwork, specifically paintings background and symbolism, and an early interpreter of Indian tradition to the West.

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22); as remarked by way of Mrs. Rhys Davids, “so, ‘this one’, is utilized in the Suttas for utmost emphasis in questions of private identification” (Minor Anthologies, I, p. 7, observe 2). It used to be no longer for the Buddha, yet for the natthika, to disclaim this Self! And as to “ignoring God” (it is usually pretended that Buddhism is “atheistic”), one may well besides argue that Meister Eckhart “ignored God” in asserting “niht, daz ist gote gelich, wande beide niht sind” (Pfeiffer, p. 506)!. 176 See Marco Pallis, Peaks and Lamas, 1939, pp. 79-81. 177 See many of the books of T. Suzuki. 178 Dh. seventy four mam‘eva kata . . . iti blassa sakappo, “ ‘I did it’, an childish idea”, Cf. observe 163. 179 Kern, guide of Indian Buddhism, p. sixty five. Cf. A. II. 38,39 the place the Buddha says that he has destroyed the entire factors in which he could turn into a God or a guy, and so on. , and being uncontaminated by way of the area, “Therefore i'm Buddha” (tasm buddbo’smi). a hundred and eighty Saddharma Puarka, XV. 1, in respond to the bewilderment of his viewers, who can't comprehend the Buddha’s declare to were the instructor of numerous Bodhisattvas in bygone aeons. in exactly a similar approach Arjuna is bewildered through Krishna’s everlasting delivery (BG. IV. 4), and the Jews couldn't comprehend the asserting of Christ, “before Abraham was once, I am”. 181 Libri adv. jovinianum, I. forty two. 182 this can be a technicality. See my “Symbolism of the Dome” (Part three) in IHQ. XIV, 1938 and “Svayamt; Janua Coeli” in Zalmoxis II, 1939 (1941). 183 Vin. I. 23 (Mahvagga I. 14). Cf. Vis. 393 rjna gavesitum udhu attnam? CU. VIII. 7. 1 tm . . . anveavya. 184 Vin. I. 25 (Mahvagga I. 15). Cf. the same tale of Mogallna’s clash with the Dragon Rrapla, Vis. 399 f. 185 S. I. 169. See additionally my “tmayajña; Self-sacrifice” in HJAS. VI. 1942. 186 Cf. Keith, Aitareya rayaka, 1908, p. xi. One needs to imagine that it really is in lack of understanding of the Brahmanical literature that Mrs. Rhys Davids unearths anything novel within the Buddha’s inner Agnihotra (Gotama the fellow, p. 97). in exactly an identical approach I. B. Horner (Early Buddhist idea of guy Perfected, Ch. II, esp. p. fifty three) can speak about the historical past of the note arabat at nice size with no stating that during RV. X. sixty three. four we're instructed that the Gods (who, of their plurality, had by no means been regarded as initially immortal) “by their worthy (arha) attained their immortality”! And within the comparable means the PTS. Pali Dictionary is familiar with of arabant “before Buddhism” merely as an “honorific name of excessive officials”. Buddhist exegesis by means of students who have no idea their Vedas is rarely particularly trustworthy. 186 a S. III. a hundred and twenty 187 D. II. one zero one atta-dp vibaratha atta-sara . . . dhamma-dp dhammasara. Cf. Sn. 501 ye atta-dp vicaranti loke akican sabbadhi vippamutt; Dh. 146, 232 andbakrena onaddh padpa na gavessatha . . . so karohi dpam attano. The admonition “Make the Self your safe haven” (kareyya saraattano, S. III. 143) enjoins what the Buddha himself has performed, who says “I have made the Self my shelter” (katam me saraam attano, D. II. 120); for, certainly, “as he teaches, so he does” (yatha vadi, tatha kari, A. II. 23, III. a hundred thirty five, Sn,357); which tatb is usually made the foundation of the epithet “Tathgata”. The Buddhist “lamp” texts correspond to Svet.

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