Nietzsche and Buddhism (Theologische Bibliothek Topelmann (Walter de Gruyter))

Nietzsche and Buddhism (Theologische Bibliothek Topelmann (Walter de Gruyter))

Freny Mistry

Language: English

Pages: 226

ISBN: 3110083051

Format: PDF / Kindle (mobi) / ePub


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brethren, that we call thought, that we call mind, that we call consciousness, that arises as one thing, ceases as another, whether by night or by day" (S ii, 94). The body, it is stated furthermore, is the best test and evidence of pre-existence and of the will to power: "This body, brethren, is not your own, neither is it that of any others. It should be regarded as brought about by action of the past, by plans, by volitions, by feelings" (S ii, 62). ' . . Rejecting the traditional view of

the chain of dependent origination is said co be conditioned as well as conditioning, 28 and, as with Nietzsche's will to power, subject to circular motion. The Dhammapada, inter alia, states chat there is no substance in the conditioned aggregates; they are impermanent and of the nature of suffering.29 In the Mahayana school of Buddhism the per­ spective of the conditionality of all things became a central conception . The Madhyamkasastra i of Nagarjuna, as the passages selected below indicate,

pleasant, unpleasant or neutral sensuion, he knows that it is impermanent, that it docs not bind him, that it is not experienced with passion. Whatever may be the sensation, he experiences it without ben i g bound to it. He knows that all those sensations will be pacified with the dissolution of the body, just as the flame of a lamp goes out when oil and wick give out. Therefore, 0 bhikkhu, a person so endowed is endowed with the absolute wisdom, for the knowledge of the extinction of all dukkha

accordance he defends and advocates the technique of contradiction as indispensable to the approximation to truth: " . . . this creature full of contradictions has in his being a great method ofcogniti.on: he feels many pros and cons - he elevates himself to justice - to the comprehension beyond the estimation of good and evil I The wisest man would be the richest in contradiction, who at the same time would have touch­ organs for all kinds of men and in between his great moments of grandiose

Perhaps no other ethical view approaches and challenges the Dionysian vision of life as constructively as the Buddhist in making man affirmative of and superior to the reality of suffering. The comparison below of Nictzschean and Buddhist insights into the phenomena of suffering, an, and power is n i tended to serve as a corrective to the opposition Nietzsche en­ visi-Oned between his personal nihilism and that of Buddhism, as also to his characterisation of Buddhism as a nihilistic perspective

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