By Bhikkhu Bodhi

This smooth translation of the Abhidhammattha Sangaha (Manual of Abhidhamma) deals an advent 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 vital topics, together with states of awareness and psychological elements, the services and approaches of the brain, the cloth global, based bobbing up, and the equipment and levels of meditation. This offers a precise translation of the Sangaha along the unique Pali textual content. an in depth, explanatory advisor with greater than forty charts and tables lead readers in the course of the complexities of Adhidhamma. This replaces 9552401038.

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Upekkhāsahagataṁ ñāṇasampayuttaṁ asaṁkhārikam ekaṁ. Upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṁkhārikam ekaṁ. Upekkhāsahagataṁ ñāṇavippayuttaṁ asaṁkhārikam ekaṁ. Upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṁkhārikam ekan ti. Imāni aṭṭha pi sahetuka-kāmāvacara-kusalacittāni nāma. 1. One consciousness, accompanied by joy, associated with knowledge, unprompted. 2. One consciousness, accompanied by joy, associated with knowledge, prompted. 3. One consciousness, accompanied by joy, dissociated from knowledge, unprompted.

Consciousness can also be 26 1. Compendium of Consciousness classified on the basis of other principles besides plane. One principle of classification that plays an important role in Abhidhamma philosophy is “kind,” or “nature” (jāti). With respect to its nature, consciousness divides into four classes: unwholesome, wholesome, resultant, and functional. Unwholesome consciousness (akusalacitta) is consciousness that is accompanied by one or another of the three unwholesome roots — greed (lobha), hatred (dosa), and delusion (moha).

The Vibhāvinī-Ṭīkā and the Mahā-Ṭīkā to the Visuddhimagga maintain that the distinction in terms of prompting is omitted because neither alternative is applicable. They state that, since these two cittas lack natural acuteness, they cannot be described as unprompted; and, since there is no occasion when one deliberately tries to arouse them, they cannot be described as prompted. Ledi Sayādaw, however, rejects this position, holding these cittas to be exclusively unprompted. He contends: “Since these two cittas occur in beings naturally, by their own intrinsic nature, they need not be aroused by any inducement or expedient means.

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