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Page xii
These fathers of mental analysis had lost sight of the call of the Master to his first disciples and missionaries : -tell the earth of the good life , the life of the Path of being your " best " . They had been trained in a later ...
These fathers of mental analysis had lost sight of the call of the Master to his first disciples and missionaries : -tell the earth of the good life , the life of the Path of being your " best " . They had been trained in a later ...
Page xlix
1 ) , real although phenomenal.1 Rupam would thus appear at first sight to be a name for the external world , or for the extended universe , as contrasted with the unextended , mental , psychical , or subjective universe .
1 ) , real although phenomenal.1 Rupam would thus appear at first sight to be a name for the external world , or for the extended universe , as contrasted with the unextended , mental , psychical , or subjective universe .
Page l
... direction than Aristotle's mere hint- " There is a movement which is perceptible both by Touch and Sight " --when ... sentative function of the sense of sight , expressed in Tennyson's line : - " For knowledge is of things we see .
... direction than Aristotle's mere hint- " There is a movement which is perceptible both by Touch and Sight " --when ... sentative function of the sense of sight , expressed in Tennyson's line : - " For knowledge is of things we see .
Page liii
It may seem at first sight illogical to say that form is not related to the universe of form . But the better logic is really on the side of the Siamese . In §§ 1281-4 of my translation 1 The Suttas leave us in no doubt as to the ...
It may seem at first sight illogical to say that form is not related to the universe of form . But the better logic is really on the side of the Siamese . In §§ 1281-4 of my translation 1 The Suttas leave us in no doubt as to the ...
Page lv
In the Garbha Up . , however , sight is spoken of as fire . The Buddhist view was subsequently again opposed by the Sankhya philosophy , but not by the Nyāya . most general terms . Two modes of form alone are lv.
In the Garbha Up . , however , sight is spoken of as fire . The Buddhist view was subsequently again opposed by the Sankhya philosophy , but not by the Nyāya . most general terms . Two modes of form alone are lv.
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Common terms and phrases
abides absence accompanied according aloof Answer applied arisen arises aspect associated attain attention balance belong bodily body Book born Buddhaghosa Buddhist called causally cause CHAPTER cognition concentration concept condition connexion consciousness Continue cultivates derived described desire dullness ease effect element ends energy enters ethical evil existence external factors faculty feeling Fetters five Formless four four skandhas given going grasped hate Higher Ideal ideas impinge included indeterminate indifference insight intuition Jhāna karma kinds knowledge latter Manual material means mental mind modes moral namely nutriment object occasion omitted opinion Path perception phenomena present progress psychological question reference relating rendered respectively result root self-collectedness sense sensuous shape sight skandhas sound sphere sustained Sutta synergies taken tangible taste term theory things thought unconditioned universe views visible vision visual volition wrong 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,...
Bibliographic information
| Title | Publications, Volume 12 Publications, Oriental Translation Fund |
| Author | Oriental Translation Fund |
| Publisher | Royal Asiatic Society, 1923 |
| Original from | the University of Michigan |
| Digitized | 31 Oct 2005 |
| Export Citation | BiBTeX EndNote RefMan |