The Dhammasa³ga¼ø Pæ¹i. The Dhammasa³ga¼ø, the first book of the Abhidhamma, and the Pa¥¥hæna, the last book, are the most important of the seven. Dhammasangani: Abhidhamma Pitaka: following texts, or pakaranas: (1) Dhammasangani (“Summary of Dharma”), a psychologically oriented manual of. Dhammasangani is the first book of Abhidhamma. Dhammasangani begins with a Matika (Pali for “matrix”), which is a list of classifications of Dhammas.
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The Group of the Hindrances niivarana-gocchaka.
It is not without interest to note that in this supple- mentary category all the purely psychological states are wholly, or at least mainly, volitional or emotional. Then there is the Niddesa, a whole book of commentary, on texts now included in the Sutta Nipata, and there are passages clearly of a commentarial nature scattered through the Nikayas.
Practically all of them go back to the time of the Buddha himself. The name Suttantika may mean that they are pairs of terms met with in the Dialogues, or 1 Book I. Buddhaghosa, indeed, seems to substitute the warning against its abuse for the reason why it had come to be used. Of the thoughts for meditation, only a few occur in the Dhamma- 1 See above, p.
Dhammasangani | Buddhist text |
According to the Vibhanga, they reveal dhammasanngani deter- mined resolves of the individual student puggaladhit- thana. The third part applies the material in dhammaasngani first two to explaining the classifications in the Matika.
Rejecting the assumption of a psyche and of its higher manifestations or nofis, they were content to resolve the consciousness of the Ethical Man, as they found it, into a complex continuum of subjective phenomena. Our manual is dhammasanyani a book of reference to earlier books, and presents us with many terms and formulae taken out of that setting of occasion and of discourse enshrined in which we meet them in the Nikayas.
Ceto, c it tarn are used interchangeably in the Cy. Adopted from without by Buddhism, it seems to have been jealously guarded from noumenal implications by the orthodox.
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What is the pa tisaranam of mano — of recollection sati — of emancipation — of Nirvana? Thrown back upon himself, he developed introspection, the study of consciousness.
And the first of the four is Earth the solid element. A fact in the growth of religious and of philosophic thought which so springs dhammasangqni of the very working and growth of thought in general as this tendency to unify, must seem to rest on unshakeable foundations. Category of Form under a Fivefold Aspect Ch. Fhammasangani I believe, too, that they would have arisen from a discussion with our thinkers on this subject as stanch Buddhists and as stanch Hedonists as they had sat down.
The Stations of Mastery p. Hence the whole manual is shown to be, as it professes to be, a compendium, or, more literally, a co-enumeration of dhamma.
The student, either because he has tried and failed, or because he did not wish to try, has not induced Jhana by way of fixing attention on his own hair or the rest.
Copyright dhammasangai liability can be quite severe.
This factor is the exploitation by philosophy, not of a primitive Weltanschauungbut of a fundamental fact in intellectual procedure and intellectual economy. We are only at the threshold of its problems, and it is hence not strange if we find them as baffling as, let us say, our own confused usage of many psychological terms — feeling, will, mind — about which we ourselves greatly differ, would prove to an inquiring Buddhist.
Namely, that it is, in the first place, a manual or text-book, and not a treatise or disquisition, elaborated and rendered attractive and edifying after the manner of most of the Sutta Pitaka.
When we turn to its synonym or quasi- synonym m a n o we find, so far as I can discover, that only activity, or else spring, source or nidus of activity, is the aspect taken. In the Maha Rahulovada-Sutta cited below it is ranked imme- diately after, and apparently as co-ordinate with, dhammasangqni other four.
The discursive intellection of the First Jhana, troubling the ceto, as waves rendering water turgid, has in the Second Jhana sunk to rest. We have considered their doctrine of external phenomena impingeing on and modi- fying the internal or personal rupam by way of sense.
And did not folk suffer loose, lower associations to affect their judgment, there would be no objection to Hedonism. Again, after avikkhepo hoti supply. Of the results of this earnest dhammasqngani of inquiry into mental phenomena, in so far as they may be detached from ethical doctrine, and assigned their due place in the history of human ideas, it will be impossible, for several years, to prepare any adequate treatment.
The Commentary fre- quently refers dhammsaangani the peculiar difference in style from that employed in the Suttanta as consisting in the Abhidhamma being nippariyaya-desan a — teaching which is not accompanied by explanation or disquisition. And of these, too, the aspect taken has close reference to the conscious personality.