By Reza Shah Kazemi
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B. Horner, D. Snelgrove, A. Waley (Oxford: Bruno Cassirer, 1954), p. 95. 29 common ground between islam and buddhism this One reality for its existence: Everything thereon is passing away (fān); and there subsists (yabqā) only the Face of your Lord, Owner of Majesty and Glory (55:26–27). Thus, this first testimony comes to mean, in metaphysical terms: ‘No reality but the one and only Reality’. The false ‘gods’ of paganism are not just idols made of wood and stone, but also, and more fundamentally, so many erroneous views of reality, so many mistakes on the level of thought.
P. 294. 2. Buddhist Texts Through the Ages, eds. E. B. Horner, D. Snelgrove, A. Waley (Oxford: Bruno Cassirer, 1954), p. 95. 29 common ground between islam and buddhism this One reality for its existence: Everything thereon is passing away (fān); and there subsists (yabqā) only the Face of your Lord, Owner of Majesty and Glory (55:26–27). Thus, this first testimony comes to mean, in metaphysical terms: ‘No reality but the one and only Reality’. The false ‘gods’ of paganism are not just idols made of wood and stone, but also, and more fundamentally, so many erroneous views of reality, so many mistakes on the level of thought.
Kalupahana, Nāgārjūna—The Philosophy of the Middle Way (State University of New York Press, 1986), p. 2). E. ’. Nāgārjūna in Context (New York: Columbia University Press, 2005), p. 63. 5. Zen is an abbreviated form of Zenna, as Ch’an is of Ch’anna, both being derived from the Sanskrit Dhyāna, meaning meditation. According to Daihetz Suzuki, Zen is ‘no doubt the native product of the Chinese mind’; it is ‘the Chinese way of applying the doctrine of enlightenment in our practical life’. T. Suzuki, Essays in Zen Buddhism (London: Rider & Company, 1970), vol.