Mind in Buddhist Psychology

Ye-Shes Rgyal-Mtshan

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DC Field	Value	Language
dc.contributor.author	Ye-Shes Rgyal-Mtshan	-
dc.date.accessioned	2018-12-16T10:47:52Z	-
dc.date.available	2018-12-16T10:47:52Z	-
dc.date.issued	1975	-
dc.identifier.isbn	0-913546-07-0	-
dc.identifier.uri	http://tnt.ussh.edu.vn:8080/xmlui/handle/123456789/541	-
dc.description	The title of this book poses two related questions: Is it justifiable to speak of Buddhist psychology? and, if so, What is the nature of mind in such a framework? The first question can be answered easily in the affirmative since, in many respects, Buddhist ideas are close to contemporary currents in Western psychology which have moved far away from earlier postula- tional suppositions. Secondly, throughout its history, Buddhism has emphasized experiential knowledge rather than dogmas as the starting point of man's growth and has been less concerned with systems of concepts and sets of postulates which remain hypotheses to be tested. Consequently, Buddhist psychological methods of observation are concerned with a study of human potentialities as they now exist, as well as how to develop them in the future.	en_US
dc.description.abstract	Frontispiece Asanga and Vasubandhu, the two brothers, are seated together with Asanga's teacher, Maitreya, above. Asanga is depicted receiving knowledge by inspiration; Vasubandhu holds a sacred text, indicating his vast scholarship and knowledge of the Abhidharma. The text of Asanga, mngon-pa kun-las btus-pa (Abhidharmasamuccaya), is an abridgement of the first two chapters of his Yogacaryabhumi, which employs the Hinayana Abhidharma teachings in the Great Way of the Mahayana. Vasubandhu's great treatise, the mngon-pa mdzod (Abhi- dharmakosa) revived the Abhidharma teaching which had been lost in a fire at Vikramas'ila monastery. Both brothers started out on their individual paths, but Vasubandhu was later much influenced by his older brother, Asanga.	en_US
dc.description.tableofcontents	Foreword iii Description of Illustrations ix Preface xi Introduction xv The Necklace of Clear Understanding: An Elucidation of the Working of Mind and Mental Events 1 Verses of Veneration and Intention 3 Introduction to Mind and Mental Events 5 Mind and Mental Events Distinguished as to their Individual Nature and Differentiation 9 Mind 14 Mental Events 18 The Five Omnipresent Ones 19 Feeling-tone 19 Conceptualization 23 Directionality of Mind 25 Rapport 27 Egocentric demanding 28 The Five Object-Determining Ones 29 Interest 29 Intensified interest which stays with its object 31 Inspection 32 Intense concentration 35 Appreciative discrimination 37 The Eleven Positive Ones 38 Confidence-trust 38 Self-respect 42 Decorum 42 Non-attachment 43 Non-hatred 43 Non-deludedness 44 Diligence 48 Alertness 53 Concern 54 Equanimity 55 Non-violence 56 Six Basic Emotions 64 Cupidity-attachment 65 Anger 66 Arrogance 68 Lack of intrinsic awareness 72 Indecision 74 Opinionatedness 74 The Twenty Proximate Factors of Instability 82 Indignation 82 Resentment 83 Slyness-concealment 84 Spite 84 Jealousy 85 Avarice 85 Deceit 86 Dishonesty 88 Mental inflation 89 Malice 89 Shamelessness 90 Lack of sense of propriety 90 Gloominess 91 Contents vii Ebullience 92 Lack of trust 93 Laziness 94 Unconcern 94 Forgetfulness 95 Inattentiveness 96 Desultoriness 96 The Four Variables 99 Drowsiness 99 Worry 101 Selectiveness 102 Discursiveness 102 A Summary for Making a Living Experience of What is Gained by the Analysis 109 References 117 Appendix 118 Index 121 Book Titles 121 Technical Terms 124 Names and Subjects 126	en_US
dc.language.iso	en	en_US
dc.publisher	Dharma Publishing	en_US
dc.subject	Kinh điển và triết học phật giáo	en_US
dc.subject	Phật giáo nhập thế và các vấn đề xã hội đương đại	en_US
dc.title	Mind in Buddhist Psychology	en_US
dc.type	Book	en_US
Appears in Collections:	CSDL Phật giáo

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