The Central Philosophy of Buddhism, by T. R. V. Murti (London: George Allen & Unwin, 1955)
p. 6/7-10
[Early Buddhism...was an order of monks held together by certain rules of discipline (Vinaya) and reverence for a human teacher.] noted
p. 10/25-27
[Everything is in flux. Existence...is discontinuous, discrete and devoid of complexity.] : If it is discontinuous how can it be in flux?
p. 17/28-30
[Denial of Satkāya...is the very pivot of the Buddhist metaphysics and doctrine of salvation.] : Where does the Buddha deny sakkāya?
p. 18/13
[...denial of the self is the basic tenet of Buddhism.] : Denial of the self—natthi attāti—is ucchedavāda.
p. 19/25-26
[For the Upanishads, the self is a reality; for the Buddha, it is a primordial wrong notion, not real.] : Why is a wrong notion 'not real'?
p. 45/23-25
[If he had answered the questions, yes, or no, i.e. accepted one of the alternatives propounded, he would have been guilty of that very dogmatism (ditthi) which he had so vehemently condemned in others.] : What about sammāditthi, 'right dogmatism'?
p. 125/17-19
[Though innocently stated as a description of facts, every philosophical system is an evaluation of things or a prescription to view them in a particular way.] noted
p. 171/19-20
[Vijñāna contains within itself the ingredients of the subject-object relation.] noted
p. 208/8-11 [Rejection of all thought-categories and views is the rejection of the competence of Reason to apprehend Reality. The Real is transcendent to thought, it is non-dual (sūnya), free from the duality of 'is' and 'not is'.] noted
p. 272/32-35
[The Vaibhasikas or any school of Buddhism never took Nirvāna as nothing, but as an asamskrta dharma, some sort of noumenal unconditioned reality behind the play of phenomena.] : !
