Publications, Volume 12Royal Asiatic Society, 1923 |
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Page xvi
CHAPTER IV . Degrees of Efficacy in Good relating to the Three Realms . CHAPTER V. Thought engaged upon the Higher Ideal ( 1 o k uttaram cittam ) I. The First Path . II . The Second Path ( p . 95 ) . III . The Third Path ( p . 96 ) . IV ...
CHAPTER IV . Degrees of Efficacy in Good relating to the Three Realms . CHAPTER V. Thought engaged upon the Higher Ideal ( 1 o k uttaram cittam ) I. The First Path . II . The Second Path ( p . 95 ) . III . The Third Path ( p . 96 ) . IV ...
Page lvii
... higher ideal , the Buddhist was concerned with the external world just as far as it directly and inevitably affected his moral welfare and that of other moral beings , that is to say , of all conscious animate beings . To this extent ...
... higher ideal , the Buddhist was concerned with the external world just as far as it directly and inevitably affected his moral welfare and that of other moral beings , that is to say , of all conscious animate beings . To this extent ...
Page lxxvii
... Higher Ideal " . It did not hold with the robust creed , which gropes , it may be , after a yet stronger ideal : - " Greift nur hinein ins volle Menschenleben , Und wo ihr's packt , da ist es interessant . " " Full life " of the actual ...
... Higher Ideal " . It did not hold with the robust creed , which gropes , it may be , after a yet stronger ideal : - " Greift nur hinein ins volle Menschenleben , Und wo ihr's packt , da ist es interessant . " " Full life " of the actual ...
Page xcviii
... good dhammas alluded to were those which characterized the Four Paths , or Four Stages , of the way , to the full " emancipation " of Nirvana . If I have rendered lok uttaram citta m by " thought engaged upon the higher ideal " instead ...
... good dhammas alluded to were those which characterized the Four Paths , or Four Stages , of the way , to the full " emancipation " of Nirvana . If I have rendered lok uttaram citta m by " thought engaged upon the higher ideal " instead ...
Page 73
... good ? When , that he may attain to the Formless heavens , he cultivates the way thereto , and so , by passing wholly beyond all consciousness of form , by the dying out of consciousness of sensory reaction , by turning ... Higher Ideal ( 73.
... good ? When , that he may attain to the Formless heavens , he cultivates the way thereto , and so , by passing wholly beyond all consciousness of form , by the dying out of consciousness of sensory reaction , by turning ... Higher Ideal ( 73.
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Common terms and phrases
abides absence of malice accompanied by indifference aloof from evil aloof from sensuous Answer arahant arisen arises Asavas associated attain bad and indeterminate bodily nutriment body-sensibility born of contact Buddha Buddhaghosa Buddhist causally induced cittam Commentary connexion consciousness Dhamma disregard of blame dullness ease ethical evil ideas external Fetters five senses five skandhas Fivefold Formless four Great Phenomena four skandhas fourfold Higher Ideal Hindrances ibid impinge insight invisible and reacting Jhana karma kinds of sense-objects mental factors modes moral Nirvana object of thought occasion occasion-these odour omitted Path perception printed text psychological rapt meditation rebirth Rhys Davids root-conditions rūpa rūpam sankhāras Sariputta self-collectedness sensual sensuous desires sensuous universe skandha of synergies skandhas of feeling sphere of visible sustained thought Sutta tangible taste term thereto unconditioned element Unincluded Upekkha Vedana Vibhanga vices united Vinaya visible shape visual cognition volition worlds of Sense zest
Popular passages
Page 303 - What is it to have the doors of the faculties guarded ? When a certain individual sees an object with the eye he is not entranced with the general appearance or the details of it.
Page xxxix - I know a man in Christ who fourteen years ago was caught up to the third heaven — whether in the body or out of the body I do not know, God knows.
Page 307 - ... offering. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them. There are in the world no recluses or...
Page xxiv - Whether the Buddhist might find it so or not, there is for him at all events a strong and ancient association of ideas attaching to the title Dhamma-Sangani which for us is entirely nonexistent. I have therefore let go the letter, in order to indicate what appears to me the real import of the work. Namely, that it is, in the first place, a manual or text-book, and not a treatise or disquisition, elaborated and rendered attractive and edifying after the manner of most of the Sutta Pitaka. And then,...
Page 241 - The coincidence, however, is extremely doubtful. The Pali even leaves it vague as to whether the concomitant cause is the cause of the state in question; sometimes, indeed, this is evidently not the case. Eg, in § 1077 'dulness' is a hetu-dhammo, but not therefore the cause of the concomitant states, lust and hate. The compilers were, as usual, more interested in the psychology than in the logic of the matter, and were inquiring into the factors in cases of mental association. Those states, to wit,...
Page liii - I will begin by placing faculties in a class by themselves: they are powers in us, and in all other things, by which we do as we do. Sight and hearing, for example, I should call faculties. Have I clearly explained the class which I mean? Yes, I quite understand. Then let me tell you my view about them. I do not see them, and therefore the distinctions of figure...
Page 226 - (2 Cor. x. 5). All such thoughts or 'states' are insignificant (paritta) as compared with the one great object of devotion — the Path, the Fruit, Nirvana. Even to contemplate the progress of others in the Path, or to have seen the Tathagata work a double miracle, is not precious to the student as is his own discernment and realization of what the Path means to him.
Page 45 - Herein, O bhikkhus, a brother, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, wherein there is cogitation and deliberation, which is born of solitude and is full of joy and ease. Suppressing cogitation and deliberation, he enters into and abides in the Second Jhana, which is self-evoked, born of concentration, full of joy and ease, in that, set free from cogitation and deliberation...
Page xx - I will set forth,• rejoicing in what I reveal, the explanation of the meaning of that Abhidhamma as it was chanted forth by Maha Kassapa and the rest (at the first Council), and re-chanted later (at the second Council) by the Arahats, and by Mahinda brought to this wondrous isle and turned into the language of the dwellers therein. Rejecting now the tongue of the men of...
Page lxxv - Buddha, 1 i., p. 122, n. Dr. Neumann renders it by Jlort, following Childers. It is worthy of note that, in connexion with the heresy of identifying the self with the physical organism generally (below, p. 259), the Cy. makes no allusion to heart, or other part of the rupam, in connexion with views (2) or (4). These apparently resembled Augustine's belief: the soul is wholly present both in the entire body and in each part of it. With regard to view (3), is it possible that Plotinus heard it at Alexandria,...