(i) The Dhammasangani contains detailed enumeration of all phenomena. Dhammasangani is the title given to the first book of the Abhidhamma Pitaka. Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we . The English edition of the Pali text, prepared for the Pali Text Society by Professor . No one acquainted with those books, and with the Dhamma- Sangani, will.

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Examining in detail, as com- pared with grasping the whole, is also read into it by com- mentators Asl.

As a king ascends to his palace leaning on dhammasanagni arm of favourite or relative, so thought ascends to its object depending upon the conceptive act vitakko; Asl. Categories of Form under Dual Aspects — positive and negative Ch.

The meditation progresses by means of these two in particular, as a tree does by its flowers and fruit. The colours in this and following sections may reside in a flower, a piece of cloth, or some other basis.

Two instances, at least, occur to me in the Nikayas, 2 where the talk was cut short, in the one case by Gotama himself, in the other by the woman- apostle Dhammadinna, when the interlocutor brought up Nirvana for discussion of this sort.

The discussion in the Com- mentary, which I have reproduced below, p. He looks on from the standpoint of one who has arrived, says the Cy. The doctrine of karma, inherited and adopted from earlier and contemporary thought, never made the Buddhist fatalistic. Buddhaghosa, indeed, seems to substitute the warning against its abuse for the reason why it had come to be used.

To one who is sensitive by way of ottappam, the masters of the faith are the best guides Asl. It is true that akusalam, as a means leading to unhappy result, was not conceived as negatively as its logical form might lead as to suppose. The word is a crux, and may bear more than one meaning. We have the Old Commentary embedded in the Vinaya, and the Parivara added as a sort of supple- mentary examination paper to it. In their mightiest manifestations — in the earthquake as in the flood, in conflagration as in tempest — they are but temporal, phenomenal; subject to change and decay.


In its narrower, technical sense of intellection by way of general notions, it does not see Introduction. And this not only in so far as he was receptive. Psychological analysis, for instance, shows that we mky confuse the effective registration of our knowledge with the actual disposition of the originals. He faced the grim realities of life with candour, and tolerated no mask. Good States of Consciousness.

This on that occasion is the fivefold Jhana. When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so and abides in the first Jhana where progress is pain- ful and intuition sluggish,by earth-gazing, enters into which is limited, and has a limited object of thought.

He spoke of it as Indeterminate, as without result — dhmmasangani a Freedom, rather than as a Good. It is not noticed by the Cy. When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, disconnected with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. If the Formless sphere were the object of aspiration, it was then necessary, dhammmasangani the severest fetches of abstraction, to eliminate not only all sense-impression, but also all sensory images whatever, and to endeavour to realize con- ditions and relations other than those obtaining in actual experience.

Practically all of them go back to the time of the Buddha himself. This interesting point in the psychology of early Buddhism may possibly be formulated somewhere in the Abhidhamma Pitaka. The Greek explanations are what would now be called materialistic. In the indriyas of sex, however, and the phenomena of nutrition, the rupa – skandha, in both the self and other selves, is certainly catalogued under two aspects as general and as impressive as that of sense. Whatever be our vifew as to the reality fdl an external wdrld outside our perception of it, psychology teaches us to distinguish our fetches of abstrac- tion and generalization for what they are psychologically — i.

Laws are discovered and then taken up under more general laws. Illustra- tive texts are then given of each meaning, those referring to the last being the beginning of the answer in our Manual 1 Cf.



I have therefore let go the letter, in order to indicate what appears to me the real import of the work. The mind is no longer occupied with overt activities concerned with this life. The simile is then adduced, given also in Hardy op.

It is only when we come to the more synthetic matter of Book III. Again, a little later p. What is the pa tisaranam of mano — of recollection sati — of emancipation — of Nirvana?

The work was in the first instance incul- cated by way of oral teaching respecting a quantity of matter which had been already learnt in the same way. Resolve is steadfastness, decision, the being unshaken as a pillar. Half-way to the age of the Commentators, the Milinda-panho places the question engkish soul- theory at the head of the problems discussed.

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WTien, that he may attain to the heavens of Form, he cultivates the way thereto, and so, by earth-gazing, enters into and abides in the Second Jhana the second rapt medi- tation wherein is no working of conception, but only of thought discursive — which is born of concentration, and is full of joy and ease — then the contact, the feeling, the per- ception, the thinking, the thought, the discursive inquiry, the joy, the ease, the self-collectedness, etc.

It is a link, both held and holding. They analyzed this continuum, as we might, exposing it, as it were, by transverse section. Both pairs of terms are quite: Is it too much to hope that, when such a work is put forth, the greater labour of a wider and juster initiative will have been undertaken, and the develop- ment of early psychological thought in the East have been assigned its due place in this branch of historical research?

More usually it is spoken of as ruparammanam, object of sight p. The Commentary fre- quently refers to 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.