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Page xii
They had been trained in a later tradition built up over a negative attitude as to what " you " are . " You " are not body , it had been said , " you " are not mind . And the wrong conclusion was : " we ' are not any real we ...
They had been trained in a later tradition built up over a negative attitude as to what " you " are . " You " are not body , it had been said , " you " are not mind . And the wrong conclusion was : " we ' are not any real we ...
Page xxvi
And the probability is very great that the tradition is not so far wrong when it tells us that commentaries on all the principal canonical books were handed down in schools ...
And the probability is very great that the tradition is not so far wrong when it tells us that commentaries on all the principal canonical books were handed down in schools ...
Page 10
Vedic atta ) , is ready as ever with a guess — a wrong one : a t tano mana tā , or mentality of one's self , not of another , subjective experience . If I am pained or pleased , that is peculiarly my affair ( ibid . ) .
Vedic atta ) , is ready as ever with a guess — a wrong one : a t tano mana tā , or mentality of one's self , not of another , subjective experience . If I am pained or pleased , that is peculiarly my affair ( ibid . ) .
Page 45
1 Sammāsa ti , inserted in the text , but not in the right order , is of course required by the context , but is , here and in K. , assumed in the etc. " 2 § 157 , to which the reader is referred in the text , is obviously wrong .
1 Sammāsa ti , inserted in the text , but not in the right order , is of course required by the context , but is , here and in K. , assumed in the etc. " 2 § 157 , to which the reader is referred in the text , is obviously wrong .
Page 79
To renounce on that occasion , abstain , refrain , and feel averse from the wrong modes of livelihood , to leave them unpractised and undone , to incur no guilt , nor to trespass nor transgress with respect to them , to destroy the ...
To renounce on that occasion , abstain , refrain , and feel averse from the wrong modes of livelihood , to leave them unpractised and undone , to incur no guilt , nor to trespass nor transgress with respect to them , to destroy the ...
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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 |