History 1

A History of Indian Literature, Volume VII: Buddhist and by Kenneth Roy Norman; Jan Gonda (Edtitor)

By Kenneth Roy Norman; Jan Gonda (Edtitor)

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Additional resources for A History of Indian Literature, Volume VII: Buddhist and Jaina Literature, Fasc. 2: Pāli Literature including the Canonical Literature in Prakrit and Sanskrit of all the Hīnayāna Schools of Buddhism

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Sacrifice, caste, or asceticism, and by inserting a higher meaning into the words being discussed, or by concentrating upon the ethical concepts involved, he leads his opponent up to his own conclusion, viz. the goal of arahant-ship. The Brahmajalasutta (1) tells how the Buddha knows, like a good fisherman, how to catch in his net of views20 all sophists and philosophers, and to prove their doctrines and speculations to be worthless and obstacles to true salvation. In the course of this, he enumerates 62 different philosophical views, from which the follower of the Buddha is to keep away.

The fact that the sutras in each Sanskrit dgama do not coincide with their Pali equivalents would seem to indicate that each school had its own bhdnakas who, while all agreeing in general with the other bhdnakas of their own and other sects, nevertheless preferred to differ over the placing of some sutras. This suggests that there was in early times a large collection of suttas which were remembered by heart, and the task of allocating them to the various nikayas /dgamas had not been finished, or the allocation completely agreed, by the time the schools began to separate.

The sutta begins with the mention of Sunakkhatta Licchaviputta, who had left the Buddha because he would not perform miracles or discuss origins, but the emphasis changes, and the Buddha becomes eager to show that he has worked wonders. e. the nature of asceticism both true and false, but it treats it in a more elaborate way. The Buddha discusses the different kinds of asceticism and their evil effects, and explains the life of a real liver of the the holy life (brahmacdrin). The Cakkavattisihanadasutta (26) tells the story of the righteous monarch, of the corrupt conditions which followed after his time and led to a shortening of the human lifespan, and then a general improvement in morals which will lead to a lengthening of the lifespan again.

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