By Rhys Davids

A Buddhist handbook of mental Ethics: Translation of the 1st publication Abhidhammapitaka entitled Dhammasangani, Compendium of States or Phenomena In any attention of Abhidhamma experiences the time period to be tested ahead of all others is ìmatika.î the cause of this lies within the strategy followed through the Abhidhammapitaka of analyzing the character and behavior of the various states, psychological and fabric, which in accord with the basic rules of anicca, dukkha and anatta are proven to come up and cross away through the entire continuity of strategy which life is tested to be. all the seven books of the Abhidhamma Pitaka is taken into account to have its personal matika, and those were commented upon at a few size in Mohavicchedani (P.T.S. variation 1961). This paintings is taken into account to were compiled through a definite Kassapa Thera on the request of his scholars. The textual content, categorised in Burma as one the 9 "littlefinger" manuals, used to be most likely written within the early 13th century on the Naganana Vihara within the Cola nation of southern India. it's a most beneficial paintings in that it summarizes the complete of Abhidhamma Pitaka, e-book via ebook, from Dhammasa?gani to Patthana. Pali textual content Society, Translation sequence, No. forty-one

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I. 138. 43Si^ca {<§ c««*0Jf in th e A tth a sa lin I, n o t only by th e above-given definition of d h a m m a ' s , but also by th e equally or even m ore em phatic affirmation respecting them , given in m y note 1 to p. 38 ’•— *There is no perm anent entity or self which acquires the states . . these a re to be understood pheno­ m enally ( s a b h a v a t t h e n a ) . , n a n d l r a g o c i t t a s s a ,1 th e repudiation of an ego is thereby implied. 3 To appreciate the relative consistency with which the Buddhists tried to govern their philosophy, both in subject and in treatm ent, in accordance with this fundam ental principle, we m ust open a book of Western psychology, more or less contemporary, such as the ‘ De Anima,’ and note the sharply contrasted position taken up at th e outset.

S uttas,’ p. 255. See in Grimblot’s ‘ Sept lxvi look to find term s discrim inating such notions from among other m ental characteristics. We are reminded instead of M atthew Arnold’s well-known rem ark th a t as, at Soli, no one spoke of solecisms, so in E ngland we had to im port the term Philistine. B ut, whereas it is th e A tthasalinl, written from the standpoint of a later elaboration of thought, th a t makes explicit what it holds to be the intention of the classic m anual, the latter work lends itself without straining to such interpretation.

181, 182) is described in precisely th e same term s as each of the other four senses. Nevertheless, it is plain, from the sig­ nificant application of the term tangible, or object of touch, alluded to already—let alone the use of ‘ contact ’ in a wider sense—th a t the Buddhists regarded Touch as giving us knowledge of things ‘ without ’ in a more fundam ental way th a n the other senses could. By the table of the contents of r u p a m given above, we have seen th a t it is only through Touch th a t a knowledge of the underived elements of the world of sense could be obtained, the fluid or moist element alone excepted.

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A Buddhist Manual of Psychological Ethic (Dhammasangani) by Rhys Davids


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