Thesis On Hinduism And Buddhism

Thesis On Hinduism And Buddhism-36
Maha-Kotthita asked, "On what do these five faculties of sense depend? This probably is the best and most complete exposition of Death or Annihilation. Then the Rajah Pasenadi of Kosala was delighted with the words of the sister Khema, and took pleasure therein. "Then Lord, the Tathagata does not exist after death." 32. He then asks the other questions and gets the same reply. Maha-Kotthita asked, "On what does vitality depend? Maha-Kotthita asked, "What is the difference between a lifeless corpse and an almsman in trance, in whom perception and feelings are stilled? Sariputta replied, "In the corpse not only are the plastic forces of the body and speech and mind stilled and quiescent, but also vitality is exhausted, heat is quenched, and the faculties of sense broken up; whereas in the almsman in trance vitality persists, heat abides, and the faculties are clear, although respiration, observation, and perception are stilled and quiescent." 34. Maha-Kotthita should have asked Sariputta one question: What is heat? What answer Sariputta would have given, it is not easy to imagine. He believed in the regeneration of matter and not in the rebirth of the soul. So interpreted, the Buddha's view is in consonance with science. It is only in this sense that the Buddha could be said to have believed in rebirth. To say, 'The Tathagata exists after death...exists not after death', does not apply." 27. "Not revealed by me, maharajah, is this matter." 31. When I ask the question, 'Does the Tathagata exist?

Maha-Kotthita asked, "On what do these five faculties of sense depend? This probably is the best and most complete exposition of Death or Annihilation. Then the Rajah Pasenadi of Kosala was delighted with the words of the sister Khema, and took pleasure therein. "Then Lord, the Tathagata does not exist after death." 32. He then asks the other questions and gets the same reply. Maha-Kotthita asked, "On what does vitality depend? Maha-Kotthita asked, "What is the difference between a lifeless corpse and an almsman in trance, in whom perception and feelings are stilled? Sariputta replied, "In the corpse not only are the plastic forces of the body and speech and mind stilled and quiescent, but also vitality is exhausted, heat is quenched, and the faculties of sense broken up; whereas in the almsman in trance vitality persists, heat abides, and the faculties are clear, although respiration, observation, and perception are stilled and quiescent." 34. Maha-Kotthita should have asked Sariputta one question: What is heat? What answer Sariputta would have given, it is not easy to imagine. He believed in the regeneration of matter and not in the rebirth of the soul. So interpreted, the Buddha's view is in consonance with science. It is only in this sense that the Buddha could be said to have believed in rebirth. To say, 'The Tathagata exists after death...exists not after death', does not apply." 27. "Not revealed by me, maharajah, is this matter." 31. When I ask the question, 'Does the Tathagata exist?

They are (1) Prithvi; (2) Apa; (3) Tej; and (4) Vayu. Question is, when the human body dies, what happens to these four elements?

It is because of the mixing of the two questions that so much confusion has arisen. According to the Buddha, there are four elements of Existence which go to compose the body.

Now in the ghana doth appear the hair, The down, the nails.

He was so emphatic about the Law of Karma that he maintained that there could be no moral order unless there was a stern observance of the Law of Karma. The Buddha's Law of Karma applied only to Karma and its effect on present life. If a man is born in a rich family, it is because of his past good karma. If a man is born with a congenital defect, it is because of his past bad karma. Everything is predetermined for him by his past karma. This extended doctrine is often found to be attributed to the Buddha. Therefrom the pesi grows, Developing as ghana in its turn.

"Because those he stole were the result of those that were planted." 39. The king said, "When deeds are committed, Nagasena, by one name-and-form, what becomes of those deeds? "The deeds would follow it, O king, like a shadow that never leaves it." 43. Thereupon, I said to those Niganthas, "Do you know, reverend sirs, whether you had an existence before this or you were not non-existent? How could the Buddha maintain [that] pain and pleasure in [the] present life being [=is] due to environment, if he believed that it was due to past karma? The doctrine of past karma is a purely Brahminic doctrine. They say that such a definition of Ahimsa involves the sacrifice of good for evil, the sacrifice of virtue for vice.

This teaching commends and approves itself to us, and we rejoice in it." 6. "Do you know that, in a former existence, you were guilty, and not guiltless, of misdeeds? How could the Buddha throw doubt on past karma, if he believed in it? People who accept the Buddha's teachings find it difficult to accept Ahimsa as an absolute obligation. There is no subject which is a matter of greater confusion than this subject of Ahimsa. How have the people of Buddhist countries understood and practised Ahimsa? This is an important question which must be taken into account. The monks of Ceylon fought against, and asked the people of Ceylon to fight against, the foreign invaders. On the other hand the monks of Burma refused to fight against the foreign invaders, and asked the Burmese people not to fight.

As shown above, the Buddha did not believe in such an absurdity. "Yes, if it were not reborn; but if it were, no." 34. "Suppose, O king, a man were to steal another man's mangoes, would the thief deserve punishment? And therefore is it not set free from its evil deeds? But it is quite inconsistent with the Buddhist doctrine of non-soul. It has been bodily introduced into Buddhism by someone who wanted to make Buddhism akin to Hinduism, or who did not know what the Buddhist doctrine was. This is one reason why it must be held that the Buddha could not have preached such a doctrine. There is another and a more general reason why it must be held that the Buddha could not have preached such a doctrine. The basis of the Hindu doctrine of past karma as the regulator of future life is an iniquitous doctrine.

"But he would not have stolen the mangoes the other set in the ground. "Just so, great king, this name-and-form commits deeds, either pure or impure, and by that karma another name-and-form is reborn. "Can anyone point out those deeds, saying: 'Here are those deeds, or there? Past karma taking effect in [the] present life is quite consistent with the Brahminic doctrine of soul, the effect of karma on soul. The question has, however, been raised whether His Ahimsa was absolute in its obligation, or only relative.

"Mighty is the ocean, lady--deep, boundless, unfathomable." 24.

This is so because of the transmigration of the soul.

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