INDEX of, 8- 10 , 105-10 ; as an organism, 23 1-3 ; substantialist view of, 2173 I ; see person, " I " ; if soul self-being, see atman, svabhava self-consciousness ; see vijiiana self-reference, kinds of, 100-103 ; see "I" S eng-chao {fIj*, 323-24 , 3 5a, 77b-8a Seng-jui {fIj�, 14, 3 5b senses, sense-contact and the feeling of pleasure and pain, as links in the cycle of life, 23 ; cf ayatana sensuous world fdi.$f (kama Jhatu) , 236; see dhatu Sewell, Robert, 3 8a Shaeffer, phil a Shih-hsimw-lun t§� (Treatise on the Real Nature of Things) , I S Shih Hui-yuan's Buddhism as set forth in His Writings, 77a Sho-wa Ho-bo So Mokuroku, 340a siddhanta �!1l (teaching ), of the four kinds, , 34Ib-42a, 357a-b S ik�ananda, 378b Sila-paramitii (perfection of moral con duct) , 369b ; cultivated by the bodhisattva in the second bhami, 305- (i silavrata-paramarSa (clinging to moral code), 109 ; see paramarSa silence, the Buddha's, 48-5 , 146 silkworm, used as example to elucidate the self-responsibility of the indi vidual, 106, 66b skandhas � ( grou p s of elements), the five, as a maj or classification of ele ments of existence, 87 ; as a name for all composite elements, , 87, 46, 239, 249 ; their relation to the indivi dual they constitute, 49, , skilfulness ; see upiiya, see also an u palambha and yoga Small Way (Hinayana), on the term, 20 ; its difference from Mahayana, 66 9, 278 -79, 6ga ; if Great Way smrti ii, � (memory), 228 smrti � (thought, mindfulness), as one ofthe seven factors of enlightenment, 291 ; considered along with smnjiiii and v ik a lp a, 52b ; as constituting with sa"'!;iiii and jiiana, the process of knowing, 72b ; see smrtyupasthiina smrtyupasthiina �11 (application of mindfulness), of four kinds, as the pith of the entire wayfaring, 291 ; as culminating, in Mahayana, in the comprehension of the Undivided Being as the ultimate reality, 64b65a, l b, 72 a soul (I-substance), the conception cri tically examined, 19-3 I ; as not the basis of the distinction of self and other, 219-20 ; as not having any definite nature, 221-23 ; as not an object of inference, 224-25 ; as not the object of the sense of "I", 220 ; as not a necessary condition of know ledge, 227-29 ; as not necessary for moral responsibility, 229-3 I ; as the self conceived as a substantial entity, 21 7-1 , 225-27 ; as not the subtle body, 223-24 ; see "I", person, self Soul-theory of the Buddhists, The, 47b soul-theory ot the non-Buddhists, space ; see akiisa sp arsa Mi (touch), as the origin of all mental elements, spatial directions ; s e e dik spha !ika (pure crystal) to illustrate the pure mind, 49 ; seen as coloured, used as an example for illusion, 96 sraddhii m (faith), one of the five faculties, and of powers, among the factors of the way, 291 ; see way Sraddhotpada-siistra; see Mahayiina-srad dhotpada-siistra sriivaka the and the pratyekabuddha, as not interested in rddhi, ; as not rising to the level of comprehension, 69 ; their attitude to individuality, INDEX 298 99 ; their knowledge, distingui shed from that ofbodhisattvas and the Buddhas, 287-SS , 56a, 37Ia sriivaka-yiina (the way of the hearers), , ; see Hinayana Srilata, 346b Sriparvata, 25, 27, 36b, 3 7a Stanzas Setting Forth the Meaning of Mahiiyiina, 141 Stcherbatsky, 20, 47b, 76a Stu�ies in Chao Lun �Wf�, 3 a, 77b Stutydtita-stava, 36, ; see Catu6stava Subha � (the "beautiful"), as the third of the eight vimok!'ls, 72b subjective, and the objective, their division, not ultimate, 90 subjectivism (or subjective idealism), denounced by the Madhyamika, 72 Subramnian, K.R., 3 6a, 36b substance, examination of, 207-S ; the Sarvastivada notion of,- 59, 60; see dharma, la�at;la, svabh iiva substantialist view of self, critically examined, 217-3 ; see I-substance, soul substantialist view of time, critically examined, 194 97 subtle-bodY �:!lr (sU�a-sarira) , as not to be misconstrued as soul, 223 -4 ; considered in relation with vijfiiina and m ah at, 248-50 suffering (dubkha) as one of the phases in , the cycle of life, 246 ; its eradica tion, the essence of the four noble truths, 47, 197 ; origin of, S, 47-4S , 107, I I I , 97 ; see also affliction Suhrllekhii, , 37, 3 7b, 340b iunyatii ge (lit devoidness), kinds of, 44 , 375b-76a ; meaning of the term, 39, 42, 72-73, 3 Sb- 39a, 342a, 75b-76a ; negative and posltlve imports of, 7-19, 325, '326-27 ; synonyms of, 42 sunyatii ge, as the essential (mundane as well as ultimate) nature (tathatii) of things, 145 , 172-73 , 256-5 7, 322-23 Siinyatii ge , as criticism that lays bare the truth of things, 45 , 41-46, 163 , 168 , 172 , 294 95, 7, 19, 325, 342b ; as the rejection of clinging and of the