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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No such specialized function is assigned it in the Commentary. But in the portions referred to the doctrine of repudiation is more positive, and may be summed up in one of the refrains of the Majjhima Nikaya: On the ruins of the animistic view, Buddhism had to reconstruct a new personality, wholly phenomenal, impermanent, law- determined, yet none the less able, and dhammasangai able, by indomitable faith and will, to work out a personal salva- tion, a personal perfection.
Ajjhattika-bahira pathavl etassa kaya- pasadassa arammanagahane. The Maha Paccari, or Great Baft, said to be so called from its having been composed on a raft somewhere in Ceylon. The other ground was the presence of law, or necessary sequence in mental procedure. In the Mahavedalla Sutta M.
But in the former work we find numerous lists for exercise in the contemplative life, with or without the rapt musing called Jhana. Categories of Form under Triple Aspects Ch.
In an introduction of mere notes I will offer only a few general considerations. The fact of the omission and the nature of the two omitted kasinas are commented on by Buddhaghosa Asl. dhajmasangani
He tells us, it is true see below, p. Category of Form under a Fivefold Aspect Ch. You can search through the dhammxsangani text of this book on the web at dhammaxangani Ceto, c it tarn are used interchangeably in the Cy.
The Group of Triplets t i k a m Finally, in Book III. In its sober, analytical prose, it is no less archaic, naive, and inadequate as explanation than any pre-Aristotelian theory of the Greeks.
The dgammasangani begins with a matika Pali for “matrix”which is a list of classifications of dhammasvariously translated as ideas, phenomena, states, patterns etc. It is only when we come to the more synthetic matter of Book III. In other words, we are not shown that feeling calls up perception, or that the sankharas are a necessary link in dhmamasangani evolution of perception into conception or reasoning. We might add, how they affect us most fundamentally by way of sense.
What on that occasion is the skandha of syntheses i Contact, ii dhxmmasangani, iii conception, iv discursive thought, v joy, vi self-collectedness, vii the faculty of faith, viii the faculty of energy, ix the faculty of mindfulness, x the faculty of concentration, xi the faculty of wisdom, xii the faculty of vitality, xiii right views, xiv right intention, xv right rhammasangani, xvi right mindfulness, xvii right concentration, xviii the power of faith, xix the power of energy, xx the power of mindfulness, xxi the power of concentration, xxii the power of wisdom, xxiii the power of conscientiousness, xxiv the power of the fear of blame, xxv absence of lust, xxvi absence of hate, xxvii absence of dulness, 1 Dhamkasangani Introduction.
Here Dhamjasangani must leave the Buddhist philosophy of mind and theory of intellection. How did they regard that process of co-ordination by which, taking sensuous ex- perience as the more obvious starting-point in mental experi- ence, sensations are classed and made to cohere into groups or percepts, and are revived as memories, and are further co-ordinated into concepts or dhqmmasangani ideas?
In a the Path is said to be fourfold only. See Maha Parinibbana Sutta, p. Good in relation to the Universe of Form rupavacara- kusalam The Siamese edition reads kamavacaram eva, na rupavacaram eva. The skandhas of feeling, of perception, of syntheses, of intellection.
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dhammasajgani Lastly, there is the interesting fragment of commentary tacked on to the Dhamma-Sangani itself below, p. And the first of the four is Earth the solid element. On Effect, or Result v i p a k o A.
Answer as in preceding reply. But the Dhamma-sangani throws no new light on the kind of states they were supposed to be.
When a good thought concerning the sensuous universe has arisen by the prompting of a conscious motive, 1 a 1 Sasankharena.