By Bhikkhu Bodhi

This contemporary translation of the Abhidhammattha Sangaha (Manual of Abhidhamma) bargains 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 realization and psychological elements, the services and tactics of the brain, the cloth global, established coming up, and the tools and levels of meditation. This provides a precise translation of the Sangaha along the unique Pali textual content. a close, explanatory advisor with greater than forty charts and tables lead readers in the course of the complexities of Adhidhamma.

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Additional info for A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha

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Samvrti-satya) and ultimate truth (paramattha-sacca, Skt. , we do not lie because there is no self or being as such, but we speak a truth conforming to the convention of the world. But the ultimate truth is that there is no ‘I’ or ‘being’ in reality. ’[9] It is therefore curious that recently there should have been a vain attempt by a few scholars[10] to smuggle the idea of self into the teaching of the Buddha, quite contrary to the spirit of Buddhism. These scholars respect, admire, and venerate the Buddha and his teaching.

This discussion was so useful and enlightening to them that at the end of it, the text says, all of them, including Khemaka himself, became Arahants free from all impurities, this finally getting rid of ‘I AM’. According to the Buddha’s teaching, it is as wrong to hold the opinion ‘I have no self ’ (which is the annihilationist theory) as to hold the opinion ‘I have self ’ (which is the eternalist theory), because both are fetters, both arising out of the false idea ‘I AM’. The correct position with regard to the question of Anatta is not to take hold of any opinions or views, but to see things objectively as they are without mental projections, to see that what we call ‘I’, or ‘being’, is only a combination of physical and mental aggregates, which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing permanent, everlasting, unchanging and eternal in the whole of existence.

The Buddha says: ‘Parents are called Brahma’ (Brahmāti mātāpitaro). The term Brahma denotes the highest and most sacred conception in Indian thought, and in it the Buddha includes parents. So in good Buddhist families at the present time children literally ‘worship’ their parents every day, morning and evening. They have to perform certain duties towards their parents according to the ‘noble discipline’: they should look after their parents in their old age; should do whatever they have to do on their behalf; should maintain the honour of the family and continue the family tradition; should protect the wealth earned by their parents; and perform their funeral rites after their death.

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