By Nyanaponika Thera
The Abhidhamma, the 3rd nice department of early Buddhist educating, expounds a innovative procedure of philosophical psychology rooted within the dual Buddhist insights of selflessness and established origination. according to the liberative thrust of early Buddhism, the program organizes the complete spectrum of human cognizance round the poles of Buddhist doctrine - bondage and liberation, Samsara and Nirvana - the place to begin and the ultimate aim. It thereby maps out, with notable rigour and precision, the internal panorama of the brain to be crossed throughout the sensible paintings of Buddhist meditation.
In this ebook of groundbreaking essays, Venerable Nyanaponika Thera, one among our age's most desirable exponents of Theravada Buddhism, makes an attempt to penetrate underneath the bold face of the Abhidhamma and to make its ideas intelligible to the considerate reader of this day. His aspect of concentration is the recognition bankruptcy of the Dhammasangani, the 1st treatise of the Abhidhamma Pitaka. Basing his interpretation at the particular checklist of psychological components that the Abhidhamma makes use of as a advisor to mental research, he launches into daring explorations within the a number of dimensions of conditionality, the character of cognizance, the temporality of expertise, and the mental springs of non secular transformation. leading edge and wealthy in insights, this booklet doesn't in simple terms open up new avenues within the educational examine of early Buddhism. by way of treating the Abhidhamma as a fountainhead of idea for philosophical and mental inquiry, it demonstrates the continued relevance of Buddhist inspiration to our such a lot astute modern efforts to appreciate the elusive but so intimate nature of the brain.
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Because of the non-emptiness, the negation fails to be accomplished by this. 3. But if all things are empty and your assertion, by which the negation is achieved, is not empty, this implies that your assertion is not included among all things. There is a contradiction by the example. 4. If, however, your assertion is included among all things, if all things are empty, this implies that your assertion is also empty. And because it is empty it cannot accomplish a negation. 5. Then, assume your assertion was empty and by it the negation “everything is empty” was established.
Because there is no substance, where then does your reason come from? Moreover, no matter is established without a reason. The reason for your statement “all things are without substance” is not established. Why? Because of the lack of substance, all things are empty. Therefore, where does the reason come from? While there is no reason, where does the establishment of the statement “all things are empty,” which is without reason, come from? In this context, the statement “all things are empty” is not tenable.
This distinction also holds for the other things. In this context, people who know the state of things have the 119 auspicious things in mind. Thus the following are auspicious in one of their aspects: (1) cognition, (2) feeling, (3) discrimination, (4) volition, (5) touch, (6) attention, (7) aspiration, (8) devotion, (9) effort, (10) memory, (11) meditative stabilization, (12) wisdom, (13) equanimity, (14) practice, (15) complete practice, (16) attainment, (17) noble intention, (18) freedom from anger, (19) joy, (20) effort, (21) zeal, (22) connection with ignorance, (23) perseverance, (24) freedom from obstacles, (25) possession of power, (26) aversion, (27) absence of repentance, (28) grasping, (29) not grasping, (30) recollection, 31) ﬁrmness, (32) special adherence, (33) freedom from effort, (34) freedom from delusion, (35) freedom from exertion, (36) striving, (37) aspiration, (38) satisfaction, (39) being disjoint from the object, (40) being not conducive to liberation, (41) birth, (42) enduring, (43) impermanence, (44) possession, (45) old age, (46) utter torment, (47) dissatisfaction, (48) deliberation, (49) pleasure, (50) clarity, (51) grasping the discordant, (52) affection, (53) discordance, (54) grasping the concordant, (55) fearlessness, (56) reverence, (57) veneration, (58) devotion, (59) lack of devotion, (60) obedience, (61) respect, (62) lack of respect, (63) suppleness, (64) ebullience, (65) speech, (66) agitation, (67) attainment, (68) lack of faith, (69) lack of suppleness, (70) puriﬁcation, (71) steadfastness, (72) gentleness, (73) repentance, (74) anguish, TEXT 23 (75) confusion, (76) arrogance, (77) grasping the unfavorable, (78) doubt, (79) pure discipline, (80) inner serenity, (81) fear; moreover, there is (82) faith, (83) bashfulness, (84) rectitude, (85) being not deceived, (86) paciﬁcation, (87) being without ﬁckleness, (88) conscientiousness, (89) kindness, (90) discriminating comprehension, (91) freedom from anger, (92) freedom from desire, (93) lack of self-infatuation, (94) lack of attachment, (95) lack of hatred, (96) lack of ignorance, (97) omniscience, (98) non-abandonment, (99) afﬂuence, (100) modesty, (101) lack of concealment, (102) unobstructed intention, (103) compassion, (104) loving kindness, (105) non-discouragement, (106) absence of passion, (107) magical powers, (108) lack of attachment, (109) lack of envy, (110) a mind free from eradication, (111) patience, (112) renunciation, (113) lack of gentleness, (114) being in accordance with one’s resources, (115) merit, (116) attainment of the state of non-conception, (117) being conducive to liberation, (118) lack of omniscience, (119) uncompounded phenomena.
Abhidhamma Studies: Buddhist Explorations of Consciousness and Time by Nyanaponika Thera