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Chapter grey = Comment text
1 I | to get the priests of the Buddhist temple on the hill to sound
2 I | Well," he responded, with a Buddhist smile, "if we accept the
3 II(3) | Aji ga suru.~4 Kanro, a Buddhist word, properly written with
4 III | the offerings placed in a Buddhist household shrine.~ But
5 III | ancestor worship and the Buddhist doctrine of preëxistence.~
6 III | a landscape-garden, - a Buddhist creation, belonging to what
7 III | immense charm, the weird Buddhist charm of the place, grows
8 III | saw a young man writing Buddhist texts and drawing horses
9 III | lend strong support to the Buddhist theory of the nature of
10 III | wish that he could become a Buddhist or Shintô priest. Religion,
11 III | been a strain even upon Buddhist patience. I was kindly given
12 III | occurred to me to ask a Buddhist Priest who had come to the
13 III | the girl's name, with the Buddhist prefix Retsujo, signifying
14 III | erected this stone is." The Buddhist Kaimyô read, "Gi-yu-in-ton-shi-chu-myô-kyô," -
15 IV | and pretending to repeat Buddhist sutras over the grave. To-morrow
16 IV | birth and birth which the Buddhist calls Chû-U.~{p. 89}~It
17 V(1) | sufficiently proved by its Buddhist images. In ordinary prints
18 V | demons] from the jigoku [Buddhist hell]."~ "No," I answered, "
19 VI(1) | The posthumous Buddhist name of the person buried
20 VII(1) | Bodhidharma), the great Buddhist patriarch and missionary,
21 VII | one of~p. 153}~the oldest Buddhist temples in Japan. It was
22 VII | and by the patronage of Buddhist learning. The previous Emperor,
23 VII | Taishi enshrined the first Buddhist image ever brought to Japan, -
24 VII | the time of the earliest Buddhist mission work in Japan. Symbols
25 VII | Beyond are other courts, a Buddhist school, and an immense pond
26 VII | glance I noticed only that a Buddhist service was going on; I
27 VII | Chinese text the kaimyô, or Buddhist posthumous name of a dead
28 VII | of water, - repeating a Buddhist invocation the while, -
29 VII | remarkable proof of the force of Buddhist faith in this busy commercial
30 VII | purely Japanese form of Buddhist architecture, - immense,
31 VII | to the grosser forms of Buddhist superstition, it might be
32 VII | most emotional. No other Buddhist sect can make such appeals
33 VII | in various departments of Buddhist learning. Whether the older
34 VII | learning. Whether the older Buddhist sects are likely to dwindle
35 VII | iconolatry of the more ancient Buddhist sects will not continue
36 VII | those popular criticisms of Buddhist conduct uttered in the time
37 VII | many famous temples, both Buddhist and Shintô, with very~{p.
38 VII | parapet. At Sakai there is the Buddhist temple of Myôkokuji, in
39 VII | of badgers, dressed like Buddhist priests (tanuki-bozu). My
40 VII | to disguise itself as a Buddhist priest for mischievous purposes,
41 VIII | VIII~BUDDHIST ALLUSIONS IN JAPANESE FOLK-SONG~
42 VIII | saturated and fertilized by Buddhist idealism. At all events,
43 VIII | of the industries repeat Buddhist legends to the eye trained
44 VIII | made it. One may discern Buddhist thoughts in the cheap cotton
45 VIII | reflections or echoes of Buddhist teaching in the composition
46 VIII | people is still poetized with Buddhist utterances; - literature
47 VIII | and drama still teem with Buddhist expressions; - and the most
48 VIII | collection of songs containing Buddhist expressions or allusions.
49 VIII | widely representative of Buddhist influences than many superior
50 VIII(1)| En de arô.~"En" is a Buddhist word signifying affinity, -
51 VIII(2)| is here made to the old Buddhist proverb: Sodé no furi-awasé
52 VIII(3)| The Buddhist word "Kwahô" is commonly
53 VIII | originally inspired by the Buddhist aphorism, - ~Oya-ko wa,
54 VIII(1)| Omoi-dasu.~The Buddhist word Rin-yé, or Rinten,
55 VIII | pleasures, Christian and Buddhist thought are very much in
56 VIII | birth. Only the educated Buddhist comprehends the deeper teaching
57 VIII(1)| contains the substance of two Buddhist proverbs: Tsuki ni murakumo,
58 VIII(1)| is one of the commonest Buddhist terms in use.~
59 VIII(2)| fifteenth of the month. The Buddhist allusion in the verse is
60 VIII(1)| Kiyété yuku.~The Buddhist saying, Inadzuma no hikari,
61 VIII(3)| cutting-word." "Ros-hô fujô" is a Buddhist phrase. The meaning of the
62 VIII(1)| Allusion is made to the Buddhist text, Shôja hitsu metsu,
63 VIII(2)| no yami or yamiji) is a Buddhist phrase; love, being due
64 VIII | depend chiefly upon the Buddhist allusions: - ~In the bed
65 VIII(1)| here also to a verse in the Buddhist wasan of Jizô, describing
66 VIII(1)| thousand worlds, is a common Buddhist expression. Literally translated,
67 VIII(2)| The familiar Buddhist simile is used more significantly
68 VIII(2)| her citation of the famous Buddhist comparison in self-defense
69 VIII(3)| Swords is usually depicted in Buddhist {footnote p. 205} prints
70 VIII | dodoitsu of a lighter class the Buddhist allusions are perhaps even
71 VIII(1)| Souls; and, as depicted in Buddhist sculpture and painting,
72 VIII(1)| reference in this song to the Buddhist proverb: Karu-toki no Jizô-gao;
73 VIII(2)| Jigoku" is the Buddhist name for various hells (
74 VIII(3)| referred to is the bell of some Buddhist temple: the aké-no-kane,
75 VIII(3)| Japan, sounded from every Buddhist tera. There is a pun in
76 VIII | note upon Kido's song, the Buddhist phrase, Sanzen sékai (twice
77 VIII | to learn the outlines of Buddhist philosophy, one fact which
78 VIII | was the vastness of the Buddhist concept of the universe.
79 VIII | confirmation of certain Buddhist theories of cosmical law.~
80 IX | that Nirvana signifies, to Buddhist minds, neither more nor
81 IX | express one side of the Buddhist teaching.~ ~ The apparent
82 IX | consciousness might not be Self. The Buddhist, on the contrary, declares
83 IX | indubitable~{p. 213}~of realities, Buddhist reasoning pronounces the
84 IX | Any reader unfamiliar with Buddhist thought may well ask, "What,
85 IX | such translations of the Buddhist Sutras as those given in
86 IX | with the deeper forms of Buddhist belief could possibly understand
87 IX | testimony of nearly all those Buddhist texts now accessible to
88 IX | of these eight stages the Buddhist~{p. 216}~seeker after truth
89 IX | resting-place on the path which the Buddhist thinker must pursue.] In
90 IX | spirit, have no existence in Buddhist philosophy; their places
91 IX | have made it clear that in Buddhist philosophy there is no personal
92 IX | Karma, - or rather, as a Buddhist friend insists, it is Karma.
93 IX | between these fundamental Buddhist theories and the concepts
94 IX | will be evident that the Buddhist denial of the reality of
95 IX | the negation of the entire Buddhist system. The true declaration
96 IX | is persistence; and the Buddhist, finding in the visible
97 IX | from these points of view, Buddhist doctrine is not Anti-Realism,
98 IX | science fully justifies the Buddhist position that what we call
99 IX | science even supports the Buddhist denial of the permanence
100 IX | only the most remarkable in Buddhist philosophy: it is also,~{
101 IX | persuade ourselves, like the Buddhist, that all being is Unity, -
102 IX | it partly confirms the Buddhist teaching of their impermanent
103 IX | But, according to the Buddhist, the highest moral feelings
104 IX | most fantastic region of Buddhist ontology, - since, without
105 IX | knowledge. But as much of the Buddhist doctrine as can be studied
106 IX | hypothesis; and some of the Buddhist teachings prove to be incomprehensible~{
107 IX | And the great systems of Buddhist doctrine are actually divided
108 IX | satisfactory outline of Buddhist ontology, it is necessary
109 IX | more genial sun. And some Buddhist texts actually place them
110 IX | retrogression; and, according to a Buddhist legend of the origin of
111 IX | exemplified by the curious Buddhist classification of the different
112 IX(1) | Different Buddhist systems give different enumerations
113 IX | which is woven through every Buddhist hypothesis, rational or
114 IX | and Omniscience. But the Buddhist hypothesis holds some suggestion
115 IX | doctrinably enunciated in Buddhist texts, is distinctly implied
116 IX(1) | strongly suggestive of the Buddhist concept: - "We must not
117 IX(1) | should remember that the Buddhist hypothesis does not imply
118 IX(1) | reached." (I may observe that Buddhist metaphysicians use the term "
119 IX(1) | Half of this Buddhist thought is really embodied
120 IX | There are wonderful Buddhist pictures which at first
121 IX | all change.~{p. 262}~The Buddhist estimate of the enormity
122 IX | primitive brute life. And the Buddhist teaching, that the average
123 IX | states of existence.~ The Buddhist doctrine of impermanency
124 X | the curious collection of Buddhist stories entitled Bukkyô-hyakkwa-zenshô,
125 X(1) | The Buddhist services for the dead are
126 X(2) | The repetition of the Buddhist invocation Namu Amida Butsu!
127 X(2) | nembutsu is repeated by many Buddhist sects besides the sect of
128 X(2) | commonplace in Japanese Buddhist literature. By Hotoké Sama
129 X(2) | name of Azuma-Kyô. It was Buddhist teaching in a Shintô disguise, -
130 X(2) | Okuni-nushi and Sukuna-hikona as Buddhist avatars. In the prayer of
131 X(2) | blending of Shintô with Buddhist religion. Shimoyama Osuké
132 X(2) | Osuké then remodeled the Buddhist sutra Fudô Kyô into a Shintô
133 X(1) | Kozô is the name given to a Buddhist acolyte, or a youth studying
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