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By Bhikkhu Bodhi

This glossy 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 critical subject matters, together with states of recognition and psychological elements, the capabilities and methods of the brain, the cloth international, established bobbing up, and the tools and phases of meditation. This provides a precise translation of the Sangaha along the unique Pali textual content. a close, explanatory consultant with greater than forty charts and tables lead readers in the course of the complexities of Adhidhamma. This replaces 9552401038.

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6. 7. 8. Somanassasahagataṁ ñāṇasampayuttaṁ asaṁkhārikam ekaṁ. Somanassasahagataṁ ñāṇasampayuttaṁ sasaṁkhārikam ekaṁ. Somanassasahagataṁ ñāṇavippayuttaṁ asaṁkhārikam ekaṁ. Somanassasahagataṁ ñāṇavippayuttaṁ sasaṁkhārikam ekaṁ. 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.

The word upekkhā is often used in the Pāḷi texts to signify the lofty spiritual quality of equanimity, or impartiality, the state of mind that cannot be swayed by biases and preferences. Here, however, the word is used simply to mean neutral feeling, a mental feeling that leans neither towards gladness nor sadness. In contrast to pleasant and painful feelings, which experience an object in diametrically opposed ways, upekkhā experiences the object in a neutral manner. ” Associated with wrong view (diṭṭhigatasampayutta): Having divided the greedrooted consciousness into two classes on the basis of feeling — as accompanied by joy or by equanimity —, the same consciousness is divided again on the basis of its relationship to wrong view.

Those cittas, or states of consciousness, that arise through the ripening of kamma are called “resultants” (vipāka). These constitute a third class of citta distinct from the former two, a class that comprises both the results of wholesome kamma and the results of unwholesome kamma. It should be understood that both kamma and its results are purely mental. Kamma is volitional activity associated with wholesome or unwholesome cittas; its results are other cittas that experience the maturation of kamma.

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