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p. 523

p. 528 p. 618 p. 664

of the Universe (see dhamma B. 1), Cosmic Order, Natural Law.] and [Dhamma as counterpart of mano is rather an abstract (pluralistic) representation of the world, i.e. the phenomena as such with a certain inherent rationality; manas is the receiver of these phenomena in their abstract meaning.]: This is quite good. See NoD, mano, dhamma. Manda: An infant is manda, so the meaning is rather ‘simple’ than ‘foolish’. I have heard it said in praise of scientists that they are very simple people; but this is not altogether a matter for congratulation. (Their simplicity does not afford them protection from dogmatism. There comes a point when their open mind shuts, and when it shuts, it shuts tight. It is hard for them to understand that things do not always obey the Laws of Science.) The scientific attitude of methodical doubt, or denial-of-all-attitude, has a certain restricted practical usefulness; but it cannot deal with problems of existence since it does not admit that there are any. Scientists, however, do not often understand this; and their simplicity, natural or artificial, is allowed to take charge.— ‘… idh’ekacco satthå mando hoti mom¨ho, so mandattå mom¨hattå tathå tathå pañham puttho samåno våcåvikkhepam åpajjati amaråvikkhepam: evam pi me no, tathå pi me no, aññathå pi me no, no ti pi me no, no no ti pi me no ti.’ (M. 76: i,520-1).70 Måtikå [used in Vinaya in place of Abhidhamma Pitaka] u/l: ? Viññå~a [It is difficult to give any one word for v., because there is much difference between the old Buddhist and our modern points of view.]: This is pure mystification. Saπkhåra: The traditional interpretation (Visuddhimag­ ga, Ch. XVII) that saπkhåra is kamma, and viññå~a to vedanå kammavipåka in the next life, is to be entirely ignored. There are no two ways about this. See also Sutta at A. i,173-77. (From this Sutta it can be seen (p. 176, §8 & §9) that vedanå in the pa†iccasamuppåda formulation in-

70.  ‘… here a certain teacher is simple and dull. Because he is simple and dull, when he is asked such and such a question he starts verbal wriggling, eel-wriggling: “I don’t say it is like this. And I don’t say it is like that. And I don’t say it is otherwise. And I don’t say it is not so. And I don’t say it is not not so.”’


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...