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Professor Soothill

Mahyana . . . is interpreted as the greater

teaching as compared with the smaller, or inferior.
Hnayna, which is undoubtedly nearer to the original
teaching of the Buddha, is unfairly described as an
endeavour to seek nirvna through an ash-covered
body, an

extinguished intellect, and solitariness; . . .

. . .
(
) .


()
; . . .
Professor Mizuno

William Edward Soothill and Levis Hodous, A Dictionary of Chinese Buddhist Terms
(London: Kegan Paul, Trench, Trubner & Co., Ltd., 1934), p.83.

 (. . )

. . . of all the sects and schools of Buddhism, Theravada

Buddhism, one of the major Hinayana schools, is the only

one that possesses a complete canon in a single language.

T. O. Ling Dictionary

Tipitaka The canon of Buddh. scripture in Pali, regarded as

authoritative by the Theravada; it is earliest form of Buddh.
teaching available and the most complete.

Christmas Humphreys

Kogen

Mizuno, Buddhist Sutras (Tokyo: Kosei Publishing Co., 1982), p.30.

T. O. Ling, A Dictionary of Buddhism (New York: Charles Scribner's Sons,
1972), p.255.

The Suttas of the Theravada are presented as actual sermons

of the Buddha; those of the Mahayana
are frankly later

compilations put into his mouth

Dr. Mizuno

Dr. Murakami stated that Shakyamuni is the sole historical

Buddha and that Amitabha Buddha . . . never existed . . .
clearly the statement that Shakayamuni did not expound

Mahayana teachings is consistent with historical evidence.

.

()
. . .

Dr. Mizuno

Christmas Humphreys, A Popular Dictionary of Buddhism (London: Curzon

Press,
1976), p. 172.

Mizuno, p. 129.

 (. . )

. . . in Japan it is commonly held that, for a correct

understanding, a thorough study of Mahayana Buddhism
must include both primitive and fundamental Buddhism.
The study of Pali sutras has served three important
purposes. It has helped to provide a correct understanding of
both primitive and fundamental Buddhism as the basis of
Buddhism; to advance unity and cooperation among Japanese
Buddhists of different sects, since the Mahayana Buddhist
sects all originate in the same sourcesprimitive and
fundamental Buddhism; and to provide agreement
that

Shakyamuni was the founder of Buddhism.

. . .

()

()
()
; ()

()
()

Ibid., p.32.

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Mrs. Rhys Davids
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Max Muller
Mrs. C.A.F. Rhys
Davids Miss I. B. Horner



Miss I. B. Horner



Coomaraswamy (
) The Living Thought of Gotama the Buddha
Self (/)

I. B. Horner Coomaraswamy /

I. B. Horner Coomaraswamy
. . .
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(..//)

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//
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Ananda K. Coomaraswamy and I. B. Horner, The Living Thought of Gotama the

Buddha (London: Cassell & Co., Ltd., 1984), p.174.

 (. . )

(a) The Two Selves

(b) The Great Self
(c) The Little Self


Self (/)

. . .




Encyclopaedia
Britannica
(
)
The approaches to the divine or sacred are various rather
than uniform . . . , it moves toward the ultimate goal: the
annihilation of the
self, . . . , Nirva (the state of bliss) in
Buddhism, . . .

Encyclopaedia Britannica (Chicago, 1988), s.v. Religious Experience, vol.26,

p.633. (

.. )

. . .
, . . . ,
() , . . . ,"

 (. . )

I. B. Horner

Oneself is ones own protector (refuge); . . .

Walpola Rahula, What the Buddha Taught (New York: Grove Press, 1974),

p.130.

Professer Richard Gombrich



Nyanatiloka ()
Buddhist Dictionary
Nibbna
. . . the Buddha is known as the Anatta-vdi . . . the
truth of Anatt (q.v.), the egolessness and insubstantiality of
all forms of existence. Without such an understanding, one
will necessarily misconceive Nibbnaaccording to ones
either materialistic or metaphysical leaningseither as
annihilation of an ego, or as an eteral state of existence
into
which an Ego or Self enters or with which it merges.

...

()

Anatt

Nyanatiloka, Buddhist Dictionary (Colombo: Frewin & Co., Ltd.1972), p.106.

 (. . )

While in the case of the first two Characteristics it is

stated that all formations (sabbe sankhr) are impermanent and subject to suffering, the corresponding text for
the third Characteristic states that all things are not-self
(sabbe dhamm anatt; M. 35, Dhp. 279). This is for
emphasizing that the false view of an abiding self or
substance is neither appilcable to any formation, or
conditioned phenomenon, nor to Nibbna, the Unconditioned Element (asankhat dhtu)

( )

( ;
)

Ibid., p.13.

Mrs. Rhys Davids, Miss I. B. Horner, Christmas

Humphreys, Edward Conze
Professor Richard Gombrich

Richard Gombrich
Mrs. Rhys Davids


Richard Gombrich

Richard Gombrich

 (. . )

Richard Gombrich
Theravada Buddhism


Many scholars of Buddhism, both Western and Hindu, have
tried to prove that the Buddha himself did not preach the doctrine
of no-soul as it has been understood in the Theravadin tradition . .
. This amounts to a claim that this great religious
teacher has been
completely misunderstood by his followers . . .

. . .




Richard Gombrich

Gombrich

Richard F. Gombrich, Theravada Buddhism (London: Routledge & Kegan Paul

Ltd., 1994), p. 21.

Endless misunderstanding has been caused by
Western writers, who have assumed that Nibbana is the
blowing out of the personal soul . . . there is no soul or self as
a separate entity, for such terms as soul, self, individual etc.,
are mere conventional terms . . . there can be no question
of
getting rid of a soul because one has never had one . . .

. . .

. . .

Richard Gombrich

Ibid., p. 63.

 (. . )

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