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seeking the path

p. 38/n.49

p. 39/n.50

p. 15/22-27

p. 20/3-9

p. 20/10-12


phraseology is used: ‘There are, monks, some ascetics and brahmans who are eternalists and who proclaim self and world to be eternal’ … subsequently the theorist is introduced as stating his view in similar terms: ‘Eternal are self and the world … they exist as eternally the same’ … . The last term appears likewise in our text … . From this we may safely conclude that it is the identity, or unity, of the Self (or soul; mahåtman, paramåtman) with the universe (or the Universal Spirit, Brahman) which is conveyed by our text.] ‘From this we may … by our text.’ noted: No! Self and the world are complementary—attå and attan⁄ya. [When they (dhammånusår⁄ and saddhånusår⁄) actually reach the Path of Stream-entry (sotåpattimagga) they are called ‘Mature in Dhamma’ and ‘Mature in Faith’.] noted: They have reached it. See M.70. [They (those who have simply faith in me) are said to be of assured destiny (niyatagatika), i.e., of the final attainment of … Nibbåna. The Elder Monks of old say that such Bhikkhus are Lesser Stream-enterers (c¨¬a- or båla-sotåpanna; Vis.M. 703).] noted: No! If these were so, the Buddha would have said so in this Sutta, as he has of the D and S. Ogden, K.C. & Richards, I.A., The Meaning of Meaning, London: Routledge & Kegan Paul, 1949 [10th ed.] [Normally, whenever we hear anything said we spring spontaneously to an immediate conclusion namely, that the speaker is referring to what we should be referring to were we speaking the words ourselves. In some cases this interpretation may be correct; this will prove to be what he has referred to.] noted [Those who allow beyond question that there are people like themselves also interpreting signs and open to study should not find it difficult to admit that their observation of the behaviour of others may provide at least a framework within which their own introspection, that special and deceptive case, may be fitted.]: No—the two points of view have nothing in common. [Any sensible doctor when stricken by disease distrusts his own introspective diagnosis and calls in a colleague.]: The sick doctor calls in a colleague precisely because his own

Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...