(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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The subject is difficult if interesting, bringing us as it does within closer range of the Buddhist view of moral causa- tion. Sire, it is conduct that is blameless a n a v a j j o. But he also emphasizes the fact that the energy in question is mental, not bodily pp. It will be seen from Appendix I. The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of intellect — this is the serenity of thought that there then dhammasanganu.

Exposition of Form under Single Concepts ekaka-niddeso Ch. Hence the whole manual is shown to be, as it professes to be, a compendium, or, more literally, a co-enumeration of dhamma.

Thought engaged upon the Higher Ideal lokuttaram cittam I. Here I must leave the Buddhist philosophy of mind and theory of intellection. Yet it is hardly dhammasagani the case for either school of thought to say that whereas the latter psychologized from an ethical standpoint, the former built their ethical doctrine on a basis of psychological principles.

The Nyaya doctrine of pratyaksha or perception, the Jaina Sutras, the elaboration of the Vedanta and Sankhya doctrines are, of course, of far later date. By the table of the contents of rupam given above, we have seen that it is only through Touch that a knowledge of the underived elements of the world of sense could be obtained, the fluid or moist element alone excepted.


According as it is said in the Petaka? The Commentary does not assist us to any 1 See below, p. The thinking, the cogitating, the reflection which there is on that occasion — this is the representative cogitation that there then is.

And both grounds were put forward by Gotama in his very first sermon. In the case of taste and touch, it is present disagreeable sensations which suggest certain contrasted experience in the past. Besides this I owe him a debt of gratitude indefinitely great for advice and criticism dhammasangxni.


With respect to the supremely good effect, to arahatship 1 Cf. How the Buddhist logic exactly reconciled the anomaly of apodhatu as underived and yet as inaccessible to that sense which comes into contact with the underived is not, in the Manual, clearly made out.

It is, indeed, far more likely that Buddhist teaching made little of and passed lightly over this question of a physical basis of thought or mind. The reason of its omission is probably that in the presence of life, by which the com- plex of dhammas is sustained as lotuses by water, or as an infant by its nurse Asl.

Again, after avikkhepo hoti supply. In the Garbha Up.

In the Maha Rahulovada-Sutta cited below it is ranked dhammasanganii diately after, and apparently as co-ordinate with, the other four. The Maha Vansa, indeed, saya p. 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.

And the element of space, strange as it looks, at first sight, to find it listed just here, was of account for the Buddhist only as a necessary datum or postulate for his sentient and active life.

Full text of “Dhammasangani”

Our religious ideals have tended to be emotional in excess of our intel- lectual enthusiasm. The object is not so much to extend knowledge as to ensure mutual consistency in the intension of ethical notions, and to systematize and formulate the theories and practical mechanism of intellectual and moral progress scattered in profusion throughout the Suttantas. And in considering the seed as potential effect, they were not, to that extent, concerned with that seed as capable dhammasangnai producing, not only its own flower and fruit, but other fnglish in its turn.


This is, however, a point of view that demands a fuller examination than can here be given it.

The Three Qualities 1 indicated the ideal fhammasangani for moral ends to which the rupa-skandha, or any form serving such an end, should be brought. I do not pretend that the four following pairs of words fit those in the text exactly. And the fact that both are divided off from Good and Bad — that is to say, from conduct or consciousness considered as causally effective — and are called Indeterminate, seems to point, not to aspects only, but to that artificial view alluded to. But he did not, or would not, wrench himself radically out of the primitive soil and plant his thought on a fresh basis, as the Buddhist dared to do.

Taking dhamma, then, to mean phenomena considered as knowledge — in other words, as actually or potentially states of consciousness — we may next dhammasahgani more closely into, that which the catechism brings out respecting rupam Book II. Two modes of form alone are treated objectively: The ideal of the phonograph is to reproduce without the intermediacy of an economical pro- cess.