Part, Chapter, Paragraph
1 1, Intro | called so in the accepted sense of the term, because it,
2 1, 1 (1)| everything (breath, organs of sense, body, etc.) to be one in
3 1, 1, 1 | difficult for any scholar of sense to find these statements
4 1, 2, 4 | of chivalry in a certain sense.~
5 1, 3, 3 | historical in the proper sense of the term, yet they are
6 1, 3, 5 | go out to the objects of sense in my expiration nor is
7 1, 4, 2 | in the commonly accepted sense of the term, nor is it idolatrous,
8 1, 4, 2 | Mohammedan denominations in the sense that it opposes the acceptance
9 1, 4, 4 | the Universal Life in the sense that He is the source of
10 1, 4, 12 | evolution, develops the sense organs and the nervous system;
11 1, 5, 5 | avoided by limiting the sense of the term 'man,' saying
12 1, 5, 5 | are history in the strict sense of the term? Can you assert
13 1, 5, 7 | generally accepted by common sense, may be stated as follows: '
14 1, 5, 7 | generally accepted by common sense, human actions may be classified
15 1, 5, 7 | good or bad in the strict sense of the terms as above defined,
16 1, 5, 8 | bad-natured in the relative sense, as accepted generally by
17 1, 5, 8 | accepted generally by common sense, of these terms, but Buddha-natured
18 1, 5, 8 | but Buddha-natured in the sense of non-duality. A good person (
19 1, 5, 8 | A good person (of common sense) differs from a bad person (
20 1, 5, 8 | a bad person (of common sense), not in his inborn Buddha-nature,
21 1, 5 (1)| conscience in the ordinary sense of the term. It is 'moral'
22 1, 5, 12 | Buddha-natured or Good-natured in a sense transcendental to the duality
23 1, 5, 12 | good and bad. It conveys no sense to call some individuals
24 1, 5, 15 | absolutely good-natured in the sense that transcends the duality
25 1, 6 (1)| soul as conceived by common sense, and of Atman as conceived
26 1, 6, 2 | slave to the objects of sense. Those who regard mind as
27 1, 6, 3 | conceived by the common sense turns out not only to be
28 1, 6, 6 | soul as conceived by common sense, but assume immortality
29 1, 6, 9 | Suppose that we have but one sense organ, the eye, then the
30 1, 6, 9 | were endowed with the sixth sense, which entirely contradicts
31 1, 6, 10 | idealism refers to the world of sense, in so far as it does not
32 1, 6, 13 | mutation is of the world of sense or phenomenal appearances,
33 1, 7, 1 | allured by the objects of sense (something sticky), sticks
34 1, 7, 10 | soul believed by common sense.~
35 1, 8, 4 | Enlightenment, which, in a sense, is the clearing away of
36 1, 8, 4 | figurative, but in a literal sense of the word. Obnoxious passions
37 1, 8 (3)| things or objects, not of sense, but of mind.~
38 1, 8, 12 | the external objects of sense towards the inner Enlightened
39 1, 8, 14 | not in the Hinayanistic sense of the term, but in the
40 1, 8, 14 | of the term, but in the sense peculiar to the faith. Nirvana
41 Appen, 2, 1 | freely pass to the organs of sense without? How can this one
42 Appen, 2 (1)| Indriyas are organs of sense, and Visayas are objects
43 Appen, 2 (1)| are objects on which the sense acts. Five Vijñanas are -- (
44 Appen, 2 (1)| Vijñanas are -- (1) The sense of sight, (2) the sense
45 Appen, 2 (1)| sense of sight, (2) the sense of hearing, (3) the sense
46 Appen, 2 (1)| sense of hearing, (3) the sense of smell, (4) the sense
47 Appen, 2 (1)| sense of smell, (4) the sense of taste, (5) the sense
48 Appen, 2 (1)| sense of taste, (5) the sense of touch.~
49 Appen, 2 (4)| 1) The sense of sight; (2) the sense
50 Appen, 2 (4)| sense of sight; (2) the sense of hearing; (3) the sense
51 Appen, 2 (4)| sense of hearing; (3) the sense of smell; (4) the sense
52 Appen, 2 (4)| sense of smell; (4) the sense of taste; (5) the sense
53 Appen, 2 (4)| sense of taste; (5) the sense of touch; (6) Mano-vijñana (
54 Appen, 4 | objects agreeable to the sense for the sake of the good
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