By Rhys Davids
A Buddhist handbook of mental Ethics: Translation of the 1st ebook Abhidhammapitaka entitled Dhammasangani, Compendium of States or Phenomena In any attention of Abhidhamma reviews the time period to be tested prior to all others is ìmatika.î the cause of this lies within the strategy followed during the Abhidhammapitaka of reading the character and behavior of the numerous states, psychological and fabric, which in accord with the elemental ideas of anicca, dukkha and anatta are proven to come up and go away through the complete continuity of approach which lifestyles is validated 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. version 1961). This paintings is taken into account to were compiled via a undeniable Kassapa Thera on the request of his students. The textual content, categorized 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 precious paintings in that it summarizes the entire of Abhidhamma Pitaka, e-book by means of ebook, from Dhammasa?gani to Patthana. Pali textual content Society, Translation sequence, No. forty-one
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The Siamese edition reads k a m a v a c a r a m e v a , n a r u p a v a c a r a m e v a . I t m ay seem at first sight illogical to say th a t form is not related to the universe of form. B ut the better logic is really on th e side of the Siamese. On page 384 of m y translation ,1 it is seen th a t the a v a c a r a s were m utually exclusive as to their contents. To belong to the universe of form involved exclusion from th a t of sense. B u t in the inquiry into ‘ all form ’ we are clearly occupied with facts about this present world and about women and men as we know them —in a word, with the world of sense.
See following section. 2 ‘ M ilindapanho,’ p. 60. , vol. , pp. 92, 93. Cf. below, p. 5, n. 2. 3 Note 2, p. 175, below, suggests th e eye, in the case of sight. If so, in what shape did the object get there ? Iv We are not told, for instance, where the m utual im paet takes place, nor with what a distant object impinges. And if d h a m m a are conceived, as in the M anual, as actual or potential states of consciousness, and r u p a m is con ceived as a species of d h a m m a , it follows th a t both th e r u p a m , which is ‘ external ’ and comes into contact with the r u p a m which is ‘ of the self,’ and also this latter r u p a m are regarded in th e light of the two mental factors necessary to constitute an act of sensory consciousness, actual or potential.
W hether as a principle, or merely as an em pirical fact, the oneness of m an’s rupaskandha with the sabbam rupam without was thoroughly adm itted, and carefully tau g h t as orthodox doctrine. And with regard to this kinship, I repeat, a certain philosophical attitude, both theoretical and practical, was inculcated as generally binding. , 315. A jjh attik a-b ah ira pathavl etassa kayapasadassa aram m anagahane . . photthabbajanane paccayo hoti. 2 Cf. , i. 2, 5. 3 Cf. the passage, E n n . i. , 9, reproduced by G o th e: oi)
A Buddhist Manual of Psychological Ethic (Dhammasangani) by Rhys Davids