国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0269 |
Tibet and Turkestan : vol.1 |
| チベットとトルキスタン : vol.1 |
引用情報
OCR読み取り結果
extinction of personal identity, the sole reward to
those who have wholly conquered desire in the
struggle of human existence. Our sins shall punish
another entity than that which is the present ego;
our virtues shall ultimately help the separated drop
to sink again into the untroubled ocean, not to
sparkle for ever in some iridescent beam of personal
happiness. Nor can this return of the troubled part
to everlasting peace in the undivided whole be ac-
complished here in our life, save by an ascetic course
which lies far beyond the power of the usual man.
He, however, by strict virtue in the common life, as
father, brother, husband, neighbour, may happily
reflect that the Kharma of his life, the resultant
moral force of it, shall permit some other man, later
born, to start his course nearer to the goal, which
ever is extinction of desire and of separated self.
Truly this is too hard for rough mountain barbarians.
Even the corrupted doctrines which came to the
Tibetans a thousand years after Gautama died have
by them been yet further corrupted. A vast sys-
tem of Aberglaube (extra belief of Matthew Arnold)
has overgrown the Buddha's original impersonal
generalisations. Moral qualities have grown into
gods. ''Emanations'' have become persons.
Myths of virgin birth, giving sanctity to Gautama's
mother; of infantile wisdom and heavenly prodigies
leading to worship of the babe by wise men; of
superhuman strength in human contest with spear
and bow,—all these had been added to the Buddhist
arsenal of argument before the Great Vehicle was
taken up to Tibet from Northern India. Doubtless
they were of great avail in making converts. Weaker
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