The Foundations of Buddhism

The Buddhist Cosmos 121 realm, as a hungry ghost, an animal, or a jealous god. In fact rather a precise correlation exists here: ...

I22 The Buddhist Cosmos that beings reborn in the various realms are able to experience. (or have access to), the Abhidharma pro ...

The Buddhist Cosmos 123 mental state natural to human beings-a mental state which is understood to be essentially wholesome 11nd ...

124 The Buddhist Cosmos corresponding in the psychological hierarchy to the level of the second dhyiina) at the time of worldcco ...

The Buddhist Cosmos 125 corresponding to the second, third, and fourth dhyiinas, and periodically-though the periods may be of i ...

126 The Buddhist Cosmos this sense du/:tkha, so too are the lives of the Brahmas even though they experience no physical or ment ...

The Buddhist Cosmos 127 psychology and cosmology is old and to be regarded as intrinsic to the system and not a stratagem employ ...

!28 The Buddhist Cosmos deities dwelling in forests, groves, and trees-all these form part of a vast Indian mythical and folk-re ...

The Buddhist Cosmos 129 shrines of the kami; Tibetan Buddhists acknowledge the exist- ence of various kinds of spirit and god, i ...

The Buddhist Cosmos The world of the earliest Buddhist texts is a world, like the contemporary Indian villager's, alive with var ...

The Buddhist Cosmos I3I ethical and spiritual associations in the theory and practice of ancient Buddhism, and such associations ...

132 The Buddhist Cosmos countless world-systems passing through vast cycles of expan-. sion and contraction, in the Judaeo-Chris ...

6 No Self Personal Continuity and Dependent Arising The Buddhist critique of self as unchanging The story of the journeying monk ...

134 No Self term that the Upani~ads use for the 'self' in its ultimate nature is atman, which; although also employed as the ord ...

No Self 135 While this specific historical context dictates the terms of reference, it is none the less the case that the issues ...

No Self 'form' (rupa). In the second place there is variety of mental activity going on, much of it in direct response to the va ...

No Self 137 The same can be said of feeling, recognition, volitions, and con- scious awareness. It is simply ridiculous to take ...

No Self But none of these ways of viewing the self is coherent. The first method, in failing to distinguish the self from changi ...

No Self 139 any coherent sense at all. Thus Buddhist thought suggests that as an individual I am a complex flow of physical and ...

No Self The problem of personal continuity: self as 'causal connectedness' We have seen how Buddhist thought criticizes the conc ...