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This book lays down the terrible thesis that creation is a mistake; being, such as it is, is not as good as non-being, and death is better than life. I felt the same mournful impression that Obermann left upon me in my youth. The black melancholy of Buddhism encompassed and overshadowed me.
But it is not suggested that either the police or any ecclesiastical authority ought to prevent human sacrifices, and the reason why Mâdhava was able to save his beloved from death was that he had gone to the uncanny spot where such rites were performed to make an offering of human flesh to demons. In Buddhism religion and the moral law are identified, but not in Hinduism.
But he must always remember that he himself comes first. To make others just, you must yourself be just; to make others happy, you must yourself be happy first; to be loved, you must first love. Consider your own soul, to make it lovely. Such is the teaching of Buddha. But if this were all, then would Buddhism be but a repetition of the commonplaces of all religions, of all philosophies.
The nature and value of the Pali Canon form the subject of the fifth chapter and the sixth is occupied with the great Emperor Asoka whose name is the clearest landmark in the early history of Buddhism, and indeed of India. The seventh and eighth chapters discuss topics which belong to Hinduism as well as to Buddhism, namely, meditation and mythology.
Such a future life would with Schopenhauer only be a renewal of the misery of existence in another form. It is the Christian, not the Buddhist, way of feeling that inspires the lovers. Christianity starts from the insufficiency and misery of human life, but contemplates redemption therefrom by love, whereas Buddhism conceives of no possibility of redemption.
Intellectual Boston is at her feet, and Boston pays well for its amusements. It is remarkable for an utter lack of anything like Christianity or science. It is as Christian as Buddhism and as scientific as the notions of our early forefathers concerning the automobile. It is a parody on both and like the usual run of parodies, it is a success.
The object of the present chapter is to trace the early stages of these beliefs, for they are found in the Pali Canon, although it is not until later that they overgrow and hide the temple in whose walls they are rooted. It may be fairly said that Buddhism is not a miraculous religion in the sense that none of its essential doctrines depend on miracles.
'Nippon-koku-chu- yaoyorozu-no-Kami-gami-sama! 'Ho ke-kyo! My uguisu is awake at last, and utters his morning prayer. You do not know what an uguisu is? An uguisu is a holy little bird that professes Buddhism. All uguisu have professed Buddhism from time immemorial; all uguisu preach alike to men the excellence of the divine Sutra. 'Ho ke-kyo!
One who believes, as I do, that the free intellect is the chief engine of human progress, cannot but be fundamentally opposed to Bolshevism, as much as to the Church of Rome. Among religions, Bolshevism is to be reckoned with Mohammedanism rather than with Christianity and Buddhism. Christianity and Buddhism are primarily personal religions, with mystical doctrines and a love of contemplation.
Śaṅkara was a Brahman of the south who in a short life found time to write numerous works, to wander over India, to found a monastic order and build four monasteries. In doctrine and discipline he was more pliant than Kumâriḷa and he assimilated many strong points of Buddhism.
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