By Hirakawa Akira, Paul Groner
This entire and special survey of the 1st six centuries of Indian Buddhism sums up the result of a life of learn and mirrored image by means of one in all Japan's most famous students of Buddhism. counting on Pali and Sanskrit resources and on inscriptions from archaeological websites and chinese language translations of Indian texts, Hirakawa balances his overview of early Buddhist doctrinal improvement with huge dialogue of historic heritage and the evolution of Buddhist associations. The inclusion of jap and Western language bibliographies including an in depth bibliographic essay through the translator may still make this quantity specially worthy as an advent to a wide corpus of jap scholarship on Buddhism that's nonetheless no longer widely recognized within the West.
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Extra info for A History of Indian Buddhism: From Sakyamuni to Early Mahayana (Asian Studies at Hawaii)
To make matters worse Ruttie became ill. Jinnah was now caught between developments threatening his political life and the tragedy engulfing his personal life. On the one hand, he was increasingly struggling to find a place in a political firmament redefined by Gandhi’s arrival; on the other hand, he was trying to devote himself to his ailing wife. As Ruttie’s health deteriorated, her curiosity began to wander into books about seances and the afterlife. She was drifting into a mystical world of her own.
In short he learned to use British law skilfully against the British. At several points in his long career, Jinnah was threatened by the British with imprisonment on sedition charges for speaking in favour of Indian home rule or rights. He was frozen out by those British officials who wished their natives to be more deferential. For example, Lord Willingdon, Viceroy of India in 1931–6, did not take to him, and even the gruff but kindly Lord Wavell, Viceroy in 1943– 7, was made to feel uncomfortable by Jinnah’s clear-minded advocacy of the Muslims, even though he recognized the justice of Jinnah’s arguments.
Jinnah, however, smiled at us and made a gesture of thanks with his hands, which to me spoke volumes. I was even more impressed with this when I read in the papers later what he said, in response to King George the Sixth’s message, when it was read out, at the Constituent Assembly, ‘We are parting as friends, and I hope that we shall remain friends. It is for this reason that I am pleased that so many British officials have volunteered for service in Pakistan. ’ I am not sure that Nehru ever made this sort of genuine promise….
A History of Indian Buddhism: From Sakyamuni to Early Mahayana (Asian Studies at Hawaii) by Hirakawa Akira, Paul Groner