Hinduism and Buddhism, An Historical Sketch

Renew：Volume III Part 52
Author：Charles Eliot
Update：08-15-2023
Tags：Religion Spirituality
Description：Hinduism and Buddhism, An Historical Sketch summary: Hinduism and Buddhism, An Historical Sketch summary is updating. Come visit Novelonlinefull.com sometime to read the latest chapter of Hinduism and Buddhism, An Historical Sketch. If you have any question about this novel, Please don't hesitate to contact us or translate team. Hope you enjoy it.

Read Now

Chapter List

Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter of Bliss. "He who knows Brahman" it declares, "which exists, which is conscious, which is without end, as hidden in the depth of the heart, and in farthest s.p.a.ce, he enjoys all blessings, in communion with the omniscient Brahman.... He who knows the bliss (anandam) of that Brahman from which all speech and mind turn away unable to reach it, he never fears[193]."
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter consisting of at least ten members. The first, called pabbajja or going forth-that is leaving the world-is effected when the would-be novice, duly shorn and robed in yellow, recites the three refuges and the ten precepts[537]. Full membership is obtained by the further ceremony called upasampada. The postulant, who must be at least twenty years old, is examined in order to ascertain that he is _sui juris_ and has no disqualifying disease or other impediment. Then he is introduced to the Chapter by "a learned and competent monk" who asks those who are in favour of his admission to signify the same by their silence and those who are not, to speak. If this formula is repeated three times without calling forth objection, the upasampada is complete. The newly admitted Bhikkhu must have an Upajjhaya or preceptor on whom he waits as a servant, seeing to his clothes, bath, bed, etc. In return the preceptor gives him spiritual instruction, supervises his conduct and tends him when sick.
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter on Realization.]
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter X is sketched the course to be followed by "young men or young ladies of good family" who wish to become Bodhisattvas.[10] The chief difference is that the Bodhicaryavatara portrays a more spiritual life, it speaks more of devotion, less of the million shapes that compose the heavenly host: more of love and wisdom, less of the merits of reading particular sutras. While rendering to it and the faith that produced it all honour, we must remember that it is typical of the Mahayana only in the sense that the De Imitatione Christi is typical of Roman Catholicism, for both faiths have other sides.
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter iv, which has often been compared with Luke xv. 11 ff. But neither in moral nor in plot are the two parables really similar. The Lotus maintains that there are many varieties of doctrine of which the less profound are not necessarily wrong, and it attempts to ill.u.s.trate this by not very convincing stories of how a father may withhold the whole truth from his children for their good. In one story a father and son are separated for fifty years and _both_ move about: the father becomes very rich, the son poor. The son in his wanderings comes upon his father"s palace and recognizes no one. The father, now a very old man, knows his son, but instead of welcoming him at once as his heir puts him through a gradual discipline and explains the real position only on his deathbed. These incidents have nothing in common with the parable related in the Gospel except that a son is lost and found, an event which occurs in a hundred oriental tales. What is much more remarkable, though hardly a case of borrowing, is that in both versions the chief personage, that is Buddha or G.o.d, is likened to a father as he also is in the parable of the carriages[1121].
Chapter 125
Chapter 126
Chapter 127