seeking the path
concept of Self-ness (attåya) which the Buddha so emphatically rejected, i.e., of a persisting thing.] noted by a wavy line: X p. 45/13-18 [That is, the concept makes out definitely circumscribed identities or entities out of things. But Reality knows no such entities, permits no such circumscribings. Reality is all movement, all action. It is what the Buddha defines as a becoming (bhava).] noted by a wavy line: X p. 45/19-24 [The fact is that all thinking sets in with this opposition to truth, with the accentuation of the is and not with the realization of the basic fact of becoming. And until this basic characteristic of Reality is perceived, nothing of Reality is rightly perceived.]: X This is totally mistaken. p. 56/28-57/3 [The sensations that one receives through his sense organs such as the eye and the ear, always relate to an instant slightly earlier to that of the sensations. “It is the inexorable law of our acquaintance with the external world that that which is presented for knowing becomes transformed in the process of knowing.”] noted with a wavy line: How do you know? p. 137/17-27 [“Just, Khitta, as from a cow comes milk, and from milk, curds, and from curds, butter, and from butter, ghee, and from ghee, junket; but when it is milk it is not called curds, or butter or ghee, or junket; and when it is curds, it is not called by any other name; and so on. For these, Khitta, are merely names, expressions, turns of speech, designations in common use in the world. And of these a Tathågata makes use indeed, but is not led astray by them.” (D⁄gha Nikåya 9)] after ‘and so on’: This omits a passage about, attå, which is what the second part is referring to. p. 138/1-5 [Or, as the Venerable Såriputta pointed out, the word ‘hut’ is merely a convenient designation for various materials put together after a certain fashion so as to circumscribe a portion of space; not that it means there is a hut-entity in existence.]: Why not? There is, at that time, a hut. p. 146/13-15 [The simile given by the Buddha to indicate this movement of the Grasping Groups is that of the burning flame.] ‘by the Buddha’ u/l: Where is this simile? p. 149/3-4 [In each of the Five Grasping Groups is seen an arising and passing away,]: and an invariance under transformation.
Published on Jun 26, 2013
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...