By Oliver Leaman
This booklet will end up valuable to all these looking a greater knowing of japanese methods of notion with extracts grouped less than thematic headings from Bhagavad-Gita and caste to nirvana and yin-yang.
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Extra info for Eastern Philosophy: Key Readings (Routledge Key Guides)
If the individual self (Ɨtma) were [identical to] the "groups" (skandha), then it would partake of origination and destruction. " 2. If the individual self does not exist, how then will there be something which is "my own"? " 3. He who is without possessiveness and who has no ego – He, also, does not exist. Whoever sees "he who is without possessiveness" or "he who has no ego" [really] does not see. 4. When "I" and "mine" have stopped, then also there is not an outside nor an inner self. The "acquiring" [of karma] (upƗdƗna) is stopped; on account of that destruction, there is destruction of very existence.
1986) The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja, Basingstoke: Macmillan, p. 125 See also BRAHMAN, KARMA, PRAKRITI 3 Buddhism sets itself firmly against the idea of brahman sustaining our world of experience as defended by various philosophical schools in Hinduism: The Buddhist doctrine that there is no such thing as self is usually taken for granted. That this represents the real view of the Buddha is certainly true if by 'self' we understand the empirical ego only.
The critique of the idea of a permanent self represents one of the main theses of Buddhism. The first two views presented here come from the Theravada tradition. Malalasekera identifies the Buddhist refusal to accept the permanent nature of the self as its defining statement: This is the one doctrine which separates Buddhism from all other religions, creeds, and systems of philosophy and which makes it unique in the world's history. All its other teachings . . are found, more or less in similar forms, in one or other of the schools of thought or religions which have attempted to guide men through life and explain to them the unsatisfactoriness of the world.