HOW SIMILARITIES IN TERMINOLOGY CONCEAL FUNDAMENTAL DIFFERENCE
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if not logical. Anything therefore which is rational and logical, other things being equal, may be taken to be the word of the Buddha.
The second thing is that the Buddha never cared to enter into a discussion which was not profitable for man’s welfare. Therefore anything attributed to the Buddha which did not relate to man’s welfare cannot be accepted to be the word of the Buddha.
There is a third test. It is that the Buddha divided all matters into two classes. Those about which he was certain and those about which he was not certain. On matters which fell into class I, he has stated his views definitely and conclusively. On matters which fell into class II, he has expressed his views. But they are only tentative views.
In discussing the three questions about which there is doubt and difference it is necessary to bear these tests in mind before deciding what the view of the Buddha was thereon.
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