A Buddhist Spectrum: Contributions to the Christian-Buddhist by Marco Pallis

April 3, 2017 | Other Eastern Religions Sacred Texts | By admin | 0 Comments

By Marco Pallis

Essays distilling a life of proposal and perform through one of many earliest explorers of either the actual panorama of Tibet in addition to it Vajrayana culture.

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Extra resources for A Buddhist Spectrum: Contributions to the Christian-Buddhist Dialogue (Perennial Philosophy)

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A substance can be called pure only when it is nothing else but itself, being free from any trace of ‘otherness’. Being such, it carries no incentive to change. It is the ambivalent character of the relative that is the root of change, for where there is more than one pole of attraction (or repulsion) there instability will prevail in some degree. What is wholly free from internal tensions cannot die, for what should there be to make it die? Whatever is liable to death, therefore, implies a dualism, the presence of forces pulling different ways, a composition of things partly incompatible, and this, by definition, is other than selfhood.

The problem of distraction nevertheless will often arise and when this happens it is more than likely that the person so affected will be expected to rely immediately on the will, in the context of the Grace of God, in order to recall himself to a state of attention. Here Buddhists would be inclined to say that the human will, like anything else in one’s psychic makeup, starts off already weakened by improper use and therefore requires intelligent training, failing which its action will remain too fluctuating to stand up to the pressures of distracting thoughts such as no man, be he English or Tibetan or other, can expect to be immune from.

For a way to be justly describable as ‘active’ it must be clearly related, under the double heading of intention and method, to the promoting of enlightenment. qxd 9/16/2003 4:18 PM Page 16 A Buddhist Spectrum may be called into play incidentally in the course of gaining merit, remains essentially passive in respect of its finality, and by this criterion it falls short. For karma to be utilizable as an instrument to serve the greater purpose, a number of technical conditions have to be satisfied, three of which are of particular importance, so that they can fittingly provide the conclusion to this essay.

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