Загрузка...

AI-разбор доступен после входа

Суть книги, пересказ, главный конфликт, ключевые идеи, вывод, кому полезна, главные темы, персонажи и цитаты можно получить после входа в BookRa.

auto_awesomeПолучить AI-разбор

О книге

Дата написания1970-01-01
Язык книгиen
Возрастное ограничение0+
Жанры
зарубежная классиказарубежная психологиязарубежная религиозная литературазарубежная старинная литературакниги по философиивероучения в буддизмеиудаизм

Читать онлайн

Страница 160 из 161

707

Thus in the drama Ratnâvalî a magician makes the characters see an imaginary conflagration of the palace and also a vision of heaven. His performance seems to be accepted as merely a remarkable piece of conjuring.

Back

708

Ang. Nik. xvi. 1. In spite of his magic power he could not prevent himself being murdered. The Milinda-Pañha explains this as the result of Karma, which is stronger than magic and everything else.

Back

709

E.g. Maj. Nik. 77.

Back

710

Cullavag. v. 8.

Back

711

Dig. Nik. xi.

Back

712

Visuddhi Magga, xii. in Warren, Buddhism in Translation, pp. 315 ff.

Back

713

R.V. II. 12. 5.

Back

714

Yet Tennyson can say "And at their feet the crocus brake like fire," but in a mythological poem.

Back

715

Mahâv. V. i.

Back

716

E.g. Dig. Nik. XI. and Cullavag. V. 8.

Back

717

Even in the Upanishads the gods are not given a very high position. They are powerless against Brahman (e.g. Kena Up. 14-28) and are not naturally in possession of true knowledge, though they may acquire it (e.g. Chând. Up. VIII. 7).

Back

718

Dig. Nik. XI.

Back

719

Dig. Nik. I. chap. 2, 1-6. The radiant gods are the Abhassara, cf. Dhammap 200.

Back

720

Watters, II. p. 160.

Back

721

The legends of both Râma and Krishna occur in the Book of Jâtakas in a somewhat altered form, nos. 641 and 454.

Back

722

Thus Helios the Sun passes into St Elias.

Back

723

He is often called Brahmâ Sahampati, a title of doubtful meaning and not found in Brahmanic writings. The Pitakas often speak of Brahmâs and worlds of Brahmâ in the plural, as if there were a whole class of Brahmâs. See especially the Suttas collected in book I, chap. vi. of the Saṃyutta-Nikâya where we even hear of Pacceka Brahmâs, apparently corresponding in some way to Pacceka Buddhas.

Back

724

Maj. Nik. 49. The meaning of the title Baka is not clear and may be ironical. Another ironical name is manopadosikâ (debauched in mind) invented as the title of a class of gods in Dig. Nik. I. and XX. The idea that sages can instruct the gods is anterior to Buddhism, See e.g. Bṛihad-Âr. Up. II. 5. 17, and ib. IV. 3. 33, and the parallel passage in the Tait. Chând. Kaush. Upanishads and Śat. Brâhmaṇa for the idea that a Śrotriya is equal to the highest deities.

Back

725

Six Manvantaras of the present Kalpa have elapsed and we are in the seventh.

Back

726

We are in the Kali or worst age of the present mahâyuga. The Kali lasts 432,000 years and began 3102 B.C.

In their number and in many other points of cosmography the various accounts differ greatly. The account given above is taken from the Vishnu Purâna, book II. but the details in it are not entirely consistent.

Back

727

The detailed formulation of this cosmography was naturally gradual but its chief features are known to the Nikâyas. Dig. Nik. XIV. 17 and 30 seem to imply the theory of spheres. For Heavens, see Maj. Nik. 49, Dig. Nik. XI. 68-79 and for Hells Sut. Nip. III. 10, Maj. Nik. 129. See too De la Vallée Poussin's article, Cosmology Buddhist, in E.R.E.

Back

728

See for the Asuras Sam. Nik. I. xi. 1.

Back

729

See a Tibetan representation in Waddell's Buddhism of Tibet, p. 79.

Back

730

The question of whether the universe is infinite in space or not is according to the Pitakas one of those problems which cannot be answered.

Back

731

Dig. Nik. XXVII.

Back

732

Mâro pâpimâ. See especially Windisch, Mâra and Buddha, 1895, and Sam. Nik. I. iv.

Back

733

We sometimes hear of Mâras in the plural. Like Brahmâ he is sometimes a personality, sometimes the type of a class of gods. We also hear that he has obtained his present exalted though not virtuous post by his liberality in former births. Thus, like Sakka and other Buddhist Devas, Mâra is really an office held by successive occupants. He is said to be worshipped by some Tibetan sects. It is possible that the legends about Mâra and his daughters and about Krishna and the Gopîs may have a common origin for Mâra is called Kaṇha (the Prakrit equivalent of Krishna) in Sutta-Nipâta, 439.

Back

734

Ang. Nik. III. 35.

Back

735

This seems to be the correct doctrine, though it is hard to understand how the popular idea of continual torture is compatible with the performance of good deeds. The Kathâ-vatthu, XIII. 2, states that a man in purgatory can do good. See too Ang. Nik. 1. 19.

Back

736

But even the language of the Pitakas is not always quite correct on this point, for it represents evil-doers as falling down straight into hell.

Back

737

Khud. Path. 7. In this poem, the word Peta (Sk. Preta) seems to be used as equivalent to departed spirits, not necessarily implying that they are undergoing punishment. In the Questions of Milinda (IV. 8. 29) the practice of making offerings on behalf of the dead is countenanced, and it is explained exactly what classes of dead profit by them. On the other hand the Kathâ-vatthu states that the dead do not benefit by gifts given in this world, but two sects, the Râjagirika and Siddhattika, are said by the commentary to hold the contrary view.

Back

Страница 160 из 161

Назад1…159160161Далее

Вам также может понравиться

Hinduism and Buddhism, An Historical Sketch, Vol. 2 — обложка книги

Hinduism and Buddhism, An Historical Sketch, Vol. 2

Charles Eliot