By Paul J. Griffiths, John P. Keenan

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171. , 208-209. Note that such a mind is not the cause of anything, and so is not (apparently) like God. 1). 337f. 7). 2). BUDDHA NATURE 38 They accepted these laws as if you, the king of kings, had spoken to them face to face, and they believed they heard not them but you in them. You sent the different nations different prophets and teachers, some at one time and others at another. However, it is a characteristic of the earthly condition that a longstanding custom which has come to be regarded as naturally the case is defended as truth (quae in naturam transisse accipitur pro veri tate defenditur).

Instead, however, each child gets an enormous, impossibly splendid chariot, bedecked with ornaments and pulled by fleet-footed, strong and rare white oxen. Such a vehicle was quite beyond their dreams, and had their father promised it they would not have believed him. But when they see it they can believe it. And the point is that it is a form of transportation: what the children in the parable get is "according to the analogy" of what they were promised. This is what distinguishes upiiya from an outright lie: as Newman says, "an economy ...

Jose Ignacio Cabez6n, ''The Canonization of Philosophy" 19 ... are scriptures that do not belong to an advocate of philosophical tenets, for they are not the scriptures of anyone school from the Svatantrikas on down, and (according to you) they are also not the scriptures of the Prasailgikas. If you accept the premise then it follows, absurdly, that they are not Buddhist scriptures. 39 Hence, mKhas grub rje urges the absurdity of maintaining that the Prasailgikas hold no views by attempting to show the incompatibility of this with the siddhanta schema.

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