Publications, Volume 12Royal Asiatic Society, 1923 |
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Page xxxix
... mental process or state . Again , the analysis of rūpam in Book II , as a species of " indeterminate " dhamma , is almost wholly a study in the phenomena of sensation and of the human organism as sentient . Finally , in Book III the ...
... mental process or state . Again , the analysis of rūpam in Book II , as a species of " indeterminate " dhamma , is almost wholly a study in the phenomena of sensation and of the human organism as sentient . Finally , in Book III the ...
Page xli
... mental , or , at least , conscious . And , further , because this use of " states " has been taken up into that ... mental operations , or of otherwise altered standpoints . The Buddhists seem to have held , as our psychology has held ...
... mental , or , at least , conscious . And , further , because this use of " states " has been taken up into that ... mental operations , or of otherwise altered standpoints . The Buddhists seem to have held , as our psychology has held ...
Page xlvii
... mental stenographers . We simplify concrete reality by abstractions , we compress it by generalizations . And the abstract and general terms become symbols which perhaps are not adequately the mirrors of the real and the true . Now ...
... mental stenographers . We simplify concrete reality by abstractions , we compress it by generalizations . And the abstract and general terms become symbols which perhaps are not adequately the mirrors of the real and the true . Now ...
Page xlix
... mental , psychical , or subjective universe . Personally , I do not find , so far , that the Eastern and Western concepts can be so easily made to coincide . It will be better before , and indeed without , as yet , arriving at any such ...
... mental , psychical , or subjective universe . Personally , I do not find , so far , that the Eastern and Western concepts can be so easily made to coincide . It will be better before , and indeed without , as yet , arriving at any such ...
Page lix
... 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 ...
... 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 ...
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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,...