By Bhikkhu Bodhi
This contemporary translation of the Abhidhammattha Sangaha (Manual of Abhidhamma) deals an creation to Buddhism's primary philosophical psychology. initially written within the eleventh or twelfth century, the Sangaha has served because the key to knowledge held within the Abhidhamma. Concisely surveyed are Abhidhamma's primary subject matters, together with states of recognition and psychological components, the features and strategies of the brain, the cloth global, based coming up, and the equipment and phases of meditation. This provides an actual translation of the Sangaha along the unique Pali textual content. an in depth, explanatory consultant with greater than forty charts and tables lead readers during the complexities of Adhidhamma.
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Additional info for A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha
77, where the sources of this verse are identified as the Samyuktiigama, Dharmapada, and Udiinavarga. 115 116 See So BISCH 2002: 9-10. 117 mTsha tlk (p. 6-7). v. nges par 'byin pa. 118 The expressions 'jigs skyab kyi sdam pa, legs sman gyi sdam pa, and nges 'byung gi sdam pa, and the respective motivations, namely, 'jig skyab kyi bsam pa, legs sman gyi bsam pa, and nges 'byung gi bsam pa, are used in the mTsha Ilk (p. 14-21). v. tshul khrims rnam pa gsum. 1graha provides thirteen distinctions among the three VOWS: 120 [I] Ofthese [three VOWS],'21 ilie pratimok:ja vow accentuates the [adoption and abandonment of] wholesome and unwholesome actions.
For an English translation, see PRUDEN 1988-90: 1281. The two types of dharma are also briefly described in SEYFORT RUEGG 2004: 29. 49 The two, therefore, correspond to the theoretical and practical aspects of Buddhist soteriology. This distinction can be useful for relieving or reducing the tension that seems to exist between theory-oriented and praxis-oriented Buddhists in real life. If the iigarna were self-sufficient adhigarna would be superfluous, and vice versa, but for Buddhists no saddharrna can be said to be superfluous.
Lo4 For Nagarjuna, there are three ways of dealing with phenomena such as visible objects. It is not by being attached to or detached from them that one is released but by knowing their nature. 106 Similarly, Santideva states that kfeSas are weaklinfs to be aonihilated by prajfiii's (mere) glance. 107 The Vajrar;liikinlguhyatantra states: 10 S Upon realising [the nature of] one's mind oneself, '[One realises that every] sentient being has primordially been a buddha. 102 See, for example, BodhicittavivarGl:/a 70: bde ba'i sems ni zhi ba nyid II sems zhi ba ni rmongs mi 'gyur II 1-mongs med de nyid rtogs pa ste II de nyid rtogs pas grol thob 'gyur II.
A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha by Bhikkhu Bodhi