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La teoría del tipo:
“His re-formulation of the perennial wisdom was designed to counteract three evils.
1. Violence
2. The “self”,
3. Death
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“For the last two thousand years Buddhism has mainly flourished in rice-growing countries and little elsewhere. In addition, and that is much harder to explain, it has spread only into those countries which had previously had a cult of Serpents or Dragons, and never made headway in those parts of the world which view the killing of dragons as a meritorious deed or blame serpents for mankinds ills.”
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“the Buddhists react to the unproven with a benevolent scepticism and so they have been able to accommodate themselves to every kind of popular belief, not only in India, but in all countries they moved into.”
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“As to the third point, concerning death; there is something here which we do not quite understand. The Buddha obviously shared the conviction, widely held in the early stages of mankind’s history, that death is not a necessary ingredient of our human constitution, but a sign that something has gone wrong with us. It is our own fault; essentially we are immortal and can conquer death and win eternal life by religious means.”
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Primer periodo: Hínayána
“Arhat, or a person who has non-attachment, in whom all craving is extinct and who will no more be reborn in this world.”
Segundo período: Maháyána;
“Bodhisattva, a person who wishes to save all his fellow-beings and who hopes ultimately to become an omniscient Buddha”
Tercer período: Tantra and Ch’an
“Siddha, a man who is so much in harmony with the cosmos that he is under no constraint whatsoever and as a free agent is able to manipulate the cosmic forces both inside and outside himself.”
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“Buddhists tend to cancel out each statement by a counter-statement and the truth is obtained not by choosing between the two contradictory statements, but by combining them.” (Pág. 14)
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“what are the common factors which allow us to call all of them “Buddhist”?
1. Among the more stable factors the monastic organization” (sangha)
2 técnica de meditación
3 objetivo común de la extensión del ser
4 continuidad y metamorfosis de la doctrina (la capacidad de adaptación).
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“Buddhism differs from Christianity in that it sees the root cause of all evil in “ignorance” and not in “sin”, in an act of intellectual misapprehension and not in an act of volition and rebellion. ”
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“The emperor Asoka, about 250 BC, sent some missions to the successors of Alexander the Great, i.e. to the Greek kingdoms of the diadochs in Egypt, Macedon, Cyrene and Epirus. These missions have left no trace and they may very well have been ineffective.”
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“Ceylon became the home of a school known as the Theravádins – of great interest in the history of Buddhism partly because their Canon is preserved in its entirety and partly because in their geographical isolation they remained relatively unaffected by many of the later developments.”
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“The Maháyána developed in North-West India and South India, the two regions where Buddhism was most exposed to non-Indian influences, to the impact of Greek art in its Hellenistic and Romanized forms and to the influence of ideas from both the Mediterranean and the Iranian world. This cross-fertilization incidentally rendered the Buddhism of the Maháyána fit for export outside India.”
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“The Maháyána developed in two stages: first in an unsystematic form, which went on between 100 BC and AD 500, and then, after AD 150, in a systematized philosophical form, which led to two distinct schools, the Mádhyamikas and the Yogácárins.” (Pág. 63)
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“The six are: the perfections of giving, morality, patience, vigour, meditation and wisdom.”
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“If all is one and the same, then also the Absolute will be identical with the Relative, the Unconditioned with the conditioned, Nirvana with Samsára.” (Pág. 74)
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“in China with the Ch’an sect, in Japan in the Kamakura period, in Tibet with the Kahgyudpas and Gelugpas” (Pág. 93)
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“There were at that time three principal Paradises – that of the Buddha Akshobhya in the East, that of Amitábha in the West, and that of Maitreya at a future time on earth.” (Pág. 108)
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“The names of the Five Tathágatas were Vairocana, Akshobhya, Ratnasambhava, Amitábha and Amoghasiddhi.” (Pág. 118)
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“After the Arhats, Pratyekabuddhas, Bodhisattvas and Siddhas we now have the Ch’an Róshis as a fifth type.” (Pág. 144)
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“Buddhism came to Korea officially in AD 372, and by about 525 it had penetrated the entire country. ”
“Korean Buddhism was chiefly significant by acting as an intermediary between China and Japan.”
“About 550 Buddhism came to Japan from Korea, as one of the constituent elements of Chinese civilization and a great statesman, Shotoku Taishi (523–621), adopted it as a kind of religion”
(Pág. 147)
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“In Tibet Buddhism is said to have begun about 650, but it made real headway only a century later.”
“under King Ral-pa-can (817–36) they reached the height of their influence. In 787 the first monastery was completed at bSam Yas and soon after the first monks were ordained by Śántarakshita.”
(Pág. 151)
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“Tsong-kha-pa (1327–1419), the last great thinker of the Buddhist world.” (Pág. 193)
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“Buddhism is the only factor common to all Asian culture, at least from the Indus and Hindu Kush to Kyoto and Java. All those who dwell in Asia can take pride in a religion which is not only five centuries older than that of the West, but has spread and maintained itself with little recourse to violence and has remained unstained by religious wars, holy inquisitions, sanguinary crusades or the burning of women as witches.” (Pág. 201)
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“Not only in India, but also in China, Japan and Ceylon, the most brilliant periods of history were precisely those in which Buddhism flourished most.” (Pág. 202)
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