Presence du Bouddhisme, France-Asie (Saigon, 1959)
p. 225/28-34
'Liminaire' by René de Berval [Yet it is to be found, in spite of a vitality certainly increased during the past few decades, that the participation of the Sangha in the social scene, even politically, and that the 'modernization' of the religious teaching realized here and there, will in the end be seriously prejudicial to the meditative—and therefore the essential—aspect of the Buddhist life.] : noted
p. 304/28-32
'The Meaning of Orthodoxy in Buddhism' by Bhikshu Sangharashita [Broadly speaking, the doctrine of anattā denies that in the absolute sense there exists in any object, whether transcendental or mundane, an eternal unchanging principle of individuality or selfhood. Logically it amounts to a repudiation of the ultimate validity of the principle of self identity.] last sentence noted: It does not.
p. 539/4-13
'Face aux Troix Refuges' by Sramaneri Dharmarakshitā [One who refuses the mystery refuses to be freed from it. This experience is more urgent for the Mahāyānist adept than for the Theravādin. The latter in fact may cling to the realism of all dharmas and protect himself from seeing the abyss. Conversely, one who accepts the ultimate process of the Mahāyāna, i.e. the Prajñāpāramitā development through Nāgārjuna's school, finds himself 'detached' and successively throws off each one of its holds. Whatever is nameable, whatever is makeable, is for him a conventional truth (samvrtti satya). There is nothing, external or mental, which does not belong to this sphere of artificial denomination.] : This is how adoption of wrong views creates unnecessary difficulties.
p. 541/10-12
'La Bouddha et l'Intuition de l'Universel' by Dr. Hubert Benoit [It is interesting to realize that the Buddha's entire search evolved not in the objective perspective of a duty to fulfil, but rather with the subjective idea of an individual happiness to be found.] : This is no difference.
p. 557/25-30
'La Bouddha et l'Avenir du Bouddhism' by B. R. Ambedkar [On no account can a religion claim to sanctify or ennoble poverty. The renunciation of wealth by those who possess it may be a blessed state; never poverty. To declare nobility intrinsic to poverty is to desire to corrupt religion, for it is to consent to transform earth into a living hell and, at the same time, to perpetuate crimes and vices which are generated by misery.] noted and checked
p. 575/26-28
'Le Bouddhisme d'Apres les Textes Pālis' by S. Bernard Thierry [However, the priority of the Pali canon is not definitely established, and we are striving to compare impartially other documents, whether they be Sanskrit, Chinese, Tibetan, or other languages.] : S'efforcer est bien dit. ('Striving' is well said.)
