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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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 dhammasabgani many psychological terms — feeling, will, mind — about which dhammasanggani ourselves greatly differ, would prove to an inquiring Buddhist.

For them, as for the leaders of that other rival movement in our own culture,the tradition of Socrates and Plato, man was, first and last,!


K u s a 1 a m’we read, 1 may mean a wholesome, b virtuous, c skilful, d felicific, or productive of happy result. Attention is movement, direction of the mind, confronting the object. This will be, not of the sense-object first considered, but some attenuated abstraction of one of its qualities. Adopted from without by Buddhism, it seems to have been jealously guarded from noumenal implications by the orthodox.

If so, in what shape did the object get there? 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.

The plasticity which, etc. He calls it vedagu knowerand, when cross-examined, abbhantare jivo the living principle within. And there is reason to surmise as much, or even more, in the case of Alkmaeon. The context requires its insertion. And there are said to be four species of such 1 Viz,: For instance, feeling vedana is resolved into three modes, 1 perception san n a is taken as practically self-evident and not really described at all, 2 the syntheses sankhara are resolved into modes or factors, intellect vinnanam is described by synonyms.

The vacua of the body, as well as its plenahad to be reckoned in with the rupa-skandha ; likewise the space without by which bodies were delimitated, and which, yielding room for movement, afforded us the three dimensions. 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.

According to the Pati- sambhida-magga, here quoted, when, on pervading the whole world with heart of love, pity, etc. And this means that— while recognizing his kinship with the element to the full — the good student should not identify himself with it so as to see in it a permanent unchanging substance as which he should persist amid transient phenomena.

After that he was to leave it and go on. We come, finally, to the third ethical category of a-vyakatam, the Inexplicit or Indeterminate. The Short Intermediate Set of Pairs cuulantara-duka. Buddhist philosophy is ethical first and last.

Namely, that it is, in the first place, a manual or text-book, and not a treatise or disquisition, elaborated chammasangani rendered attractive and edifying after the manner of most of the Sutta Pitaka.

In other words, we are not shown that feeling calls up perception, or that the sankharas are a necessary link in the evolution of perception into conception or reasoning.

Dhammasangani | Buddhist text |

Modern psychology has largely occupied itself with this distinction, and with the problems of consciousness and subconsciousness, of volition and of memory, involved in it.

His ideal was to be releasing them, and, in a span of final, but glorious existence, to be tasting of the finest fruit of living — the peace of insight, the joy of emancipation. It also illustrates the general scope of vedana by the simile of a cook who, after preparing a number of dishes for his lord, tastes each critically to test them, the lord partaking of whichever he pleases. In the selection of Touch among the senses the Indian tradition joins hands with Demokritus. 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: For pleasures are of all ranks, up to that of a good conscience.

The Group on the Corruptions kilesa -gocchaka. As a compilation dealing with positive culture, undertaken for a positive end, it is only consistent that the Manual should deal briefly with the subject of bad states of consciousness.

And in applying his theory he goes far virtually to resolve mind into phenomenal process De An. And in the history of human ideas, in so far as it clusters about those problems, we find this dependence either made prominent or slurred over. Again, after avikkhepo hoti supply. To put it aside is to lose the historical perspective of the course of Buddhist philosophy.

The whole working out of his theory is an attempt to translate in terms of a detailed and consecutive physiological process the primitive, naive view of cognition. A fact in the growth of religious and of philosophic thought which so springs out dham,asangani the very working and growth of thought in general as this tendency dhammasabgani unify, must seem to rest on unshakeable foundations.

Here, if we follow the Cy. Nor are the negatives always on the side of evil. Cakkhum arammanam sampaticcha- yamanam eva rupamhi patihanhati nama. Hardly, since this makes the two meanings of cetasikam self-contradictory. When the same author makes two such state- ments as these, and in close conjunction, he may well mean to say that a work already written in the one place was revised or rewritten in the other.

Dhammasangani begins with a Matika Pali for “matrix”which is a list of classifications of Dhammas, variously translated as nature,ideas, phenomena, states, patterns etc. For the progress in positive knowledge, as organized by the logical methods, is brought into harmony with progress in religious and philosophic fhammasangani.

Given man as a moral being, what do we find to be the content of his consciousness? The great scholar who comments on them had those Dhammaeangani, both as to letter and spirit, well pigeon-holed in memory, and cherished both 1 Cf.