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monograph, Collected Papers on Buddhist Studies has no single theme as the name suggests. It is a collation of papers published from 1956 - 1999. Based on the interrelationship with the subject matter, the book has seven sections, and particularly in section three places papers that have similar points and issues between Jainism and Buddhism.
The conspicuous absence of "happiness" in Buddhist canonical texts, and the discussion of sukha - bliss, without mentioning its nature as found in Theravada Vinaya Pitaka (Sec 1. Ch.1) are discussed from the points of orthodox and heterodox religious traditions, namely Hinduism and Buddhism. A summary of Buddhist studies (Sec. 2 Ch.2) and of Buddhist scholars in India and Europe is interesting, though not unraveling.
Section three, under the title Buddhism and Jainism, deals with a variety of topics such as śramaņas (ch.3), omniscience of Mahāvira and Buddha (ch.4), Jina as a Thatāgata (ch.5), saņskāraduhkhatā and the Jaina concept of suffering (ch.6). disappes
appearance of Buddhism and survival of Jainism in India (ch.7), values of svadharma versus ahimsa (ch.8) and ignorance of the Arbat. Each one is well researched, documented and is underlined by postulation of theory.
On the basis of literary and doctrinal matters, Prof. Jaini points out (Sec.4. Ch.10) that there were two different Buddhist authors by the same name, Vasubandhu-ll and Vasubandhu-II. On the account of the Mahāparnirvāṇasūtra text, he (ch. 11) takes up the issue whether Buddha did have “control over the forces of life and death." Investigation (chs. 12, 13 and 15) into the meanings of words in doctrinal sense as found in different Buddhist schools is in a way underlines metaphoric base. Based on literary works, Reals in Buddhism (Ch.14) is discussed in detail. Insight into prajña, draști and smrti (chs. 16-17 in the Vaibhāşika school are well focussed and documented here.
Story of Sudhana and Manohara (Sec.5. Ch.18-19) from various collections - China, Tibet, Burma and Siam, and jivanta Buddha image papers will interest readers to learn more about Buddhism. Itemized topics (Chs.20-23) of some Buddhist literary works would interest language students. Sanskrit commentary works -- Alokā and Sāratamā on the Aştasāhasrikā, and Trimsika (chs.2425) are interesting part of the monograph, but the next Thatāgata -- Maitreya (Ch.26) presented from surviving South Asian texts may arouse curiosity in the minds of the readers. Section seven (Chs. 2729) exclusively deals on liturgy literature.
The book indeed gives a comprehensive account of Buddhism; and explores its interrelationship and resemblance with that of Jain religion and its precepts,
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