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(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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It englidh signified that unhealthy moral conditions had wholly passed away. The logical form of Universal in term and in proposition is as much a token of our weakness in realizing the Particular as of our strength in constructing what is at best an abstract and hypothetical whole. The similes in Mil.


But cor the Modes of Progress, as well as d and eare understood to follow in each case Asl. But this we can no longer hope to do.

After a time the sensation practically ceases. The fact of the omission and the nature of the two omitted kasinas are commented on by Buddhaghosa Asl. It is true that in the Milinda-paiiho, written some three or four centuries later than our Manual, the action and reaction of sense and sense-object are com- pared in realistic metaphor to the clash of two cymbals and the butting of two goats.

Provided As it is; Not Proof Read. However that may have been, one thing is clear, and for us suggestive. According to the latter, the identity between the two abstractions, faith and faith-faculty, is brought out.


But the answers are given, not in terms of respective function or of mutual relation, but of either synonyms, or of modes or constituent parts.

But they would certainly teach something respecting such points as pre- Aristotelian logical methods, and the procedure followed in one or more schools for rendering students conversant with the concepts in psychology, ethics and metaphysic accepted or debated by the culture of the age. On this subject the Dhamma-sangani yields a positive and valuable contribution to our knowledge of the history of psychology in India in the fourth century b.

The meditation progresses by means of these two in particular, as a tree does by its flowers and fruit. It is literally the wish to discourse or expound kathetu kamyatabut the meaning is more clearly brought out by the familiar formula quoted, viz. The opposite is not always a con- tradictory. Category of Form under an Elevenfold Aspect These, or whatever other 1 2 incorporeal, causally induced states there are on that occasion — these are states that are good.

The thoughts which are not called sasankharena are by the Cy. Now, the compilers of this or of any of the canonical books were not interested in rupam on psychological grounds as such. These on that occasion are the seven powers.

What we may more surely gather from the canon is that, as our own psychological thought has now conceived it, 4 the, let us say, given 1 E. The three cardinal sources of misery are positive in ehammasangani.

The skandhas of feeling, of perception, of syntheses, of intellection. The technical terms used in them are used in it dhammasanganni if its hearers, subse- quently its readers, would at once recognise them. Nor has it much to fear from charges of stultification, quietism, pessimism and the like.


Dhammasangani – Wikipedia

The Four Jhanas of the Sublime Abodes p. Both as recipient, then, and as agent, the learner of the Dharma had to acquire and maintain a certain attitude with respect to these aspects of the rupa-skandha. Throughout most of Book II. This is admitted on my title-page. The last-named atti- tude of mind does not usually figure in the Pitakas as the culminating or other stage of Jhana cf. The latter term experience is, more literally, that which is felt, das Empfundene.

On the remainder of the corn- ed by Google 7 tion which is bom of contact with thought; 1 the pleasurable, easeful feeling which is bom of contact with thought — this is the feeling that there then is. The Siamese edition reads kamavacaram eva, na rupavacaram eva. In the latter it served to distinguish three of the incorporeal skandhas from the fourth, t.

According to the Pati- sambhida-magga, here quoted, when, on pervading the whole world with heart of love, pity, etc. The vivid description by Buddhaghosa cf. They spelt visible only to the eye. The discursive intellection of the First Jhana, troubling the ceto, as waves rendering water turgid, has in the Second Jhana sunk to rest. Psychologically it is interesting to note that he is prepared to find this intimate, subjective reference in a state of intense feeling.