A Buddhist Manual of Psychological Ethics of the Fourth Century B.C.Royal Asiatic Society, 1900 - 393 pages |
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Page xviii
... taken for granted . The technical . terms used in them are used in it as if its hearers , subse- quently its readers , would at once recognise them . No one acquainted with those books , and with the Dhamma- Sangani , will hesitate in ...
... taken for granted . The technical . terms used in them are used in it as if its hearers , subse- quently its readers , would at once recognise them . No one acquainted with those books , and with the Dhamma- Sangani , will hesitate in ...
Page xix
... taken collectively . There are , however , two interesting references to it , apart from the general narrative , in the Maha Vansa , which show , at least , that the Dhamma - Sangani was by no means laid on the shelf among later ...
... taken collectively . There are , however , two interesting references to it , apart from the general narrative , in the Maha Vansa , which show , at least , that the Dhamma - Sangani was by no means laid on the shelf among later ...
Page xxv
... taken out of that setting of occasion and of discourse enshrined in which we meet them in the Nikayas . The great scholar who comments on them had those Nikayas , both as to letter and spirit , well pigeon - holed in memory , and ...
... taken out of that setting of occasion and of discourse enshrined in which we meet them in the Nikayas . The great scholar who comments on them had those Nikayas , both as to letter and spirit , well pigeon - holed in memory , and ...
Page xxvii
... taken for granted . The object is not so much to extend knowledge as to ensure mutual consistency in the intension of ethical notions , and to systematize and formulate the theories and practical mechanism of intellectual and moral ...
... taken for granted . The object is not so much to extend knowledge as to ensure mutual consistency in the intension of ethical notions , and to systematize and formulate the theories and practical mechanism of intellectual and moral ...
Page xxx
... taken simply and also in combination with other similarly dichotomized pairs . The opposite is not always a con- tradictory . Room is then left in the ' universe of discourse ' for a third class , which in its turn comes into question ...
... taken simply and also in combination with other similarly dichotomized pairs . The opposite is not always a con- tradictory . Room is then left in the ' universe of discourse ' for a third class , which in its turn comes into question ...
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Common terms and phrases
abides accompanied by disinterestedness aloof from evil aloof from sensuous Answer arahat Arahatship arise arisen associated attain Atthakatha bad and indeterminate bodily nutriment body-sensibility born of contact Buddha Buddhaghosa Buddhist causally induced causes cittam co-Intoxicant conception connexion consciousness dhamma disconnected discursive thought disregard of blame dulness ease ethical evil ideas Fetters five skandhas formless four skandhas hate heavens of Form Higher Ideal Hindrances ibid impingeing insight intellect Intoxicant invisible and reacting issue of grasping Jhana karma kilesa mental mind modes Nirvana object of thought occasion occasion-these odour omitted pañña Path perception printed text progress whereto psychological rapt meditation result Rhys Davids rupam sankhara saññā self-collectedness sense-objects sensual sensuous appetites sensuous universe skandhas of feeling sphere of visible Sutta Sutta Pitaka syntheses tangible tanha taste term thereto tion uncompounded element Unincluded Upekkha vedana Vibhanga visible form visual cognition wisdom words worlds of sense
Popular passages
Page lxxiii - Jhfma, not as an end in itself, but as a symbol and vehicle of that habit of selection and single-minded effort which governed ' life according to the Higher Ideal.
Page xlviii - 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 359 - There is no such thing, O king, as alms or sacrifice or 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 359 - ... 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 Brahmins who have reached the highest point, who walk perfectly, and who having understood and realized, by themselves alone, both this world and the next, make their wisdom known to others.
Page 151 - 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...
Page 289 - 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 xxx - Namely, that it is, in the first place, a manual or textbook, and not a treatise or disquisition, elaborated and rendered attractive and edifying after the manner of most of the Sutta Pitaka. And then, that its subject is ethics, but that the inquiry is conducted from a psychological standpoint, and, indeed, is in great part an analysis of the psychological and psycho-physical data of ethics.
Page 59 - Jhana, which is self-evoked, born of concentration, full of joy and ease, in that, set free from cogitation and deliberation, ', the mind grows calm and sure, dwelling on high. And further, disenchanted with joy, he abides...
Page 167 - ... by turning the attention from any consciousness of the manifold, he enters into and abides in that rapt meditation which is accompanied by the consciousness of the sphere of unbounded space...
Page lvii - form,' or form producing an impact of one specific kind; (c) Impact between (a) and (b); (d) Eesultant modification of the mental continuum, viz.: in the first place, contact (of a specific sort); then, hedonistic result, or intellectual result, or, presumably, both. The modification is twice stated in each case, emphasis being laid on the mutual impact, first as causing the modification, then as constituting the object of attention in the modified consciousness of the person affected. B. The Sense-objects....