A Buddhist Manual of Psychological Ethics of the Fourth Century B.C.

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Royal Asiatic Society, 1900 - 393 pages

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Page 345 - 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 xliv - 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 13 - Cy. (p. 143), the standing^ unshaken in or on the object (arammane) connoted by'thiti is modified by the prefix sam to imply kneading together (sampindetva) the associated states in the object, and by the prefix ava to imply the being immersed in the object. The last metaphor is in Buddhist doctrine held applicable to four good and three bad states— faith, mindfulness, concentration ( = self-collectedness) and wisdom; craving, speculation and ignorance, but most of all to self-collectedness. balance,...
Page 275 - We may say, it is not required to maintain, but to reproduce, the effect, or else to counteract some force tending to destroy it. And this may be a convenient phraseology ; but it is only a phraseology. The fact remains, that in some cases (though these are a minority) the continuance of the condition!) which produced an effect is necessary to the continuance of the effect.
Page 145 - 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 xxvi - 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 liii - Resultant 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 persons affected.
Page lxxvi - Or are we to take the Commentator's use of kayikam here to refer to those three skandhas, as is often the case (p. 43, n. 3) ? Hardly, since this makes the two meanings of cetasikam self-contradictory.
Page 72 - ... 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 127 - ... vitality. Now, these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate. [444] Question and answer on ' contact

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