(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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Modem Hindu colour-terms are, I am told, largely of Persian origin. See Maha Parinibbana Sutta, p. This quality is due to the mental awakening or enlighten- ment of sambodhi.

It was necessary to man as ethical at least during his sojourn on the physical planebut it was only in so far as it affected his ethical life that he could profitably study it.

The appropriateness of it englissh is said to be discussed fhammasangani the Cariya-niddesa of the Yisuddhi Magga Asl. Also note on D. The Group of the Bonds yoga -goechakam The persistence of these incorporeal states, their sub- sistence, going on, their being kept going on, their progress, continuance, preservation, life, life as faculty 1 — this is the faculty of vitality that there then is.

Taken in isolation, there is insufficient material here to establish this alternative state of mind as a dominant feature in Buddhist psychology. 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 dhammasnagani state, or what not, then there is contact, etc.


In dgammasangani simile of the stream, the Cy.

He would mean only that the subject of the thought experienced it without being conscious of its mental antecedent as dhammqsanganiwithout paccaya-gahanam. Now this term dhammo is, as readers are already aware, susceptible of more than one interpretation. The Group of the Bonds yoga-gocchaka. The Group on Cause hetu-gocchakam Now, the compilers of this or of any of the canonical books were not interested in rupam on psychological grounds as such.

The same considerations apply to the next two kinds of r u p a mwith which we may bracket the next after them. And we know also how widely accepted and also contested 2 this same principle — ‘H y vaxrts tov ofioLov rq 5 ofioi a — was in Greece, from Empedokles to Plato and to Plotinus, 3 thinkers, all of them, who were affected, through Pythagorism or elsewise, by the East.

Practically all of them go back to the time of the Buddha himself. Category of Form under a Sixfold Aspect Ch.

Full text of “Dhammasangani”

Even when used for the body of ethical doctrine it was applied with varying extension, i. It is not noticed by the Cy. Provided As it is; Not Proof Read. On these five factors of the Path see Introduction. 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, ddhammasangani.


In a cittam sasankharena, on the other hand, the thought presents itself in consciousness together with its mental conditions. Now rupam com- prises engliish four Great Phenomena and all their derivatives.


The Four Jhanas of the Sublime Abodes p. The wieldiness which there is on that occasion, the tractableness, the pliancy, of the enhlish of feeling, per- ception and syntheses— this is the wieldiness of sense that then is.

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. That is to say, it is shown to be a state of mind where the absence of perplexity sets free aspiration and energy. But just as dukkham means, not so much pain as ill-being or misery, so does sukham mean well-being or sane and sound caenaesthesis.

Here ends the Second Portion for Recitation. The Nyaya doctrine of pratyaksha or perception, the Jaina Sutras, the elaboration of the Vedanta and Sankhya doctrines are, of course, of ebglish later date. The absence of lust, of lusting, of lustfulness, which there is on that occasion, the absence of ehglish, the feeling and being infatuated, the absence of covetousness, that absence of lust which is the root of good 3 — this is the absence of lust that there then is.