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A Buddhist Manual of Psychological Ethics Buddhist Psychology

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Item Code: IDC858
Author: Caroline Augusta Foley Rhys Davids
Publisher: Munshiram Manoharlal Publishers Pvt. Ltd.
Language: English
Edition: 2016
ISBN: 9788121507172
Pages: 489
Cover: Hardcover
weigh of the book: 650 gms
Other Details 9.0 inch X 6.0 inch
Weight 650 gm
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Book Description
About the Book

This Volume is a translation from original Pali into English of Dhamma-Sangani, the first book of the seven books of the Abhidhamma-Pitaka. The Dhamma-Sangani is an important text of the Theravadin School of Buddhism and deals with the enumeration of the psychic and mental properties, i.e., elements and objects of consciousness and constitutes an important work from the point of view of psychological ethics. It is a Buddhist manual of psychological ethics and provides an ‘enumeration of the Dhammas’, i.e., an inquiry into the mental elements or processes. It is a compendium of the terms and concepts in vogue among the Buddhists and the import and meaning of which have been made clear for those striving to attain the Budhist ideal of Arahat-ship.

The book is divided into three main sections containing the Genesis of Thoughts, Form and the Division Entitled ‘Elimination’. The learned author has not simply rendered a literal translation of this difficult text but has added copious notes to the text and has also tried to connect the Manual with the rest of the Buddhist Pitakas. In her Introductory Essay, she has discussed with great erudition; the relevant portions regarding the historical traditions, the commentaries on the subject, Buddhist psychological ethics the fundamental concepts such as those relating to mind, and theory of intellection, and Buddhist notions of good, bad and indeterminiate. A glossary of Pali words and a general index have enhanced the value of the book.


About the Author

Caroline Augusta Foley Rhys Davids (27 September 1857-26 June 1942), a well-known authority on Buddhism, undertook the difficult task of translating from original Pali a number of Buddhist works which justifiably earned her a place among the foremost scholars of Buddhism. She was the pupil Prof. T.W. Rhys Davids whom she later married. Besides her translation of the Dhamma-Sangani under the title of A Buddhist Manual of Psychological Ethics, she undertook the translation and interpretation of a number of works on Abhidhamma.

As the editor of the Pali Text Society, a number of other works were published under her guidance. She was also the author of a number of books and articles, the more well-known are: Buddhist Psychology; translation of Thera-Therigatha in English verse entitled Psalms of the Early Buddhist Brothers and Sisters, and The Wayfarer’s Words (in three vols.), and What was the /original Gospel in Buddhism?


IF the tombs of Egypt or the ruins of Greece itself were to give up, among their dead that are now and again being restored to us, a. copy of some manual with which the young Socrates was put through the mill of current academic doctrine, the discovery would be hailed, especially by scholars of historical insight, as a contribution of peculiar interest. The contents would no doubt yield no new matter of philosophic tradition. But they would certainly teach something respecting such points as pre- Aristotelian logical methods, and -the procedure followed in one or more schools for rendering students conversant with the concepts in psychology, ethics and metaphysic accepted or debated by the culture of the age.

Readers whose sympathies are not confined to the shores of the Mediterranean and iEgean seas will feel a stir of interest, similar in kind if fainter in degree, on becoming more closely acquainted with the Buddhist text - book entitled Dhamma-Sangani. The English edition of the Pali text, prepared for the Pali Text Society by Professor Dr. Ed. Muller, and published fifteen years ago, has so far failed to elicit any critical discussion among Pali scholars. A cursory inspection may have revealed little but what seemed dry, prolix and sterile. Such was, at least, the verdict of a younger worker, now, alas! no more. Closer study of the work will, I believe, prove less un- grateful, more especially if the conception of it as a student's manual be kept well in view. The method of the book is explicative, deductive; its object was, not to add to the Dhamma, but to unfold the orthodox import of terms in use among the body of the faithful, and, by organizing and systematizing the aggregate of doctrinal concepts, to render the learner's intellect both clear and efficient.

Even a superficial inspection of the Manual should yield great promise to anyone interested in the history of psychology. When upwards of six years ago my attention was first drawn to it, and the desirability of a translation pointed out by Professor Rhys Davids, I was at once attracted by the amount of psychological material embedded in its pages. Buddhist philosophy is ethical first and last. This is beyond dispute. But among ethical systems there is a world of difference in the degree of importance attached to the psychological prolegomena of ethics. In ethical problems we are on a basis of psychology, depending for our material largely upon the psychology of. conation or will, with its co-efficients of feeling and intelligence. And in the history of human ideas, in so far as it clusters about those problems, we' find this dependence either made prominent or slurred over. Treated superficially, if suggestively and picturesquely, in Plato. The nature and functions of that faculty in man, whereby he is constituted an ethical and political 'animal,' are by Aristotle analysed at length. But the Buddhists were, in a way, more advanced in the psychology of their ethics than Aristotle-in a way, that is, which would now be called scientific. Rejecting the assumption of a psyche and of its higher manitestations or nons, they were content to resolve the consciousness of the Ethical Man, as they found it, into a complex continuum of subjective phenomena. They analyzed this continuum, as we might, exposing it, as it were, by transverse section. But their treatment was genetic. The distinguishable groups of d h a m a-of states or mental psychoses- , arise' in every case in consciousness, in obedience to certain laws of causation, physical and moral I-that is, ultimately, as the outcome of antecedent states of' consciousness. There is no exact equivalent in Pali, any more than there is in : Aristotle, for the relatively modern term 'consciousness,' yet is the psychological standpoint of the Buddhist philo- sophy virtually as thoroughgoing in its perceptual basis as that of Berkeley. It was not solipsism any more than Berkeley's immaterialism was solipsistie. It postulated other percipients? as Berkeley did, together with, not a Divine cause or source of percepts, but the implicit Monism of early thought veiled by a deliberate Agnosticism. And just as Berkeley, approaching philosophical questions through psychology, 'was the first man to begin a perfectly scientific doctrine of sense-perception as a psychologist, '3 so Buddhism, from a quite early stage of its development, set itself to analyze and classify mental processes with remarkable insight and sagacity. And on the results of that psychological analysis it sought to base the whole rationale of its practical doctrine and discipline. From studying the processes of attention, and the nature of sensation, the range and depth of feeling and the plasticity of the will in desire and in control, it organized its system of personal self-culture.




  Introduction Essay xv
I The Manual and the History of Psychology. II
  Book I  
  The Genesis of Thoughts (Cittuppada-kandam).  
Part I Good States of Consciousness.  
Chapter I The Eight Main Types of Thought relating to the Sensuous Universe (Kamavacara-attha-mahacittani) 1
Chapter II Good in relation to the Universe of Form (rupavacara kusalam) 43
  Methoda for inducing Jhana:  
Chapter III Good in relation to the Universe of the Formeless (arupava-cara-Kusalam). The Four Jhanas connected with Form-less Existence (cattari arupajjhanani) 71
Chapter IV Degrees of Efficacy in Good relating to the Three Realms 76
Chapter V Thought engaged upon the Higher Ideal (lokuttaram cittam) 82
Part II Bad States of Consciousness  
Chapter VI The Twelve Bad Thoughts (dvadasa akusalacittani) 98
Part III Indeterminate States of Consciousness  
Chapter I On Effect, or Result (vipako) 128
Chapter II Action-thoughts (kiriya) 156
  Book II  
  Form (riipakandam)  
  Introductory 165
Chapter ?I Exposition of Form under Single Concepts (ekaka-niddeso) 168
Chapter II Categories of Form under Dual aspects-positive and negative (duvidhena rupasangaho) 172
Chapter III Categpries of Form under Triple Aspects. Exposition the Triplets 220
Chapter IV Categories of Form under Fourfold Aspects 232
Chapter V Category of Form under a Fivefold Aspect 241
Chapter VI Category of Form under a Sixfold Aspect 244
Chapter VII Category of Form under a Sevenfold Aspect 245
Chapter VIII Category of Form under an Eightfold Aspect 246
Chapter Ix Category of Form under a Ninefold Aspect 247
Chapter X Category of Form under a Tenfold Aspect 248
Chapter XI Category of Form under an Elevenfold Aspect 249
  Book III  
  The Division Entitled 'Elimination' (nikkhepa-kandam).  
Part I    
Chapter I The Group of Triplets (tikam) 250
Chapter II The Group on Cause (hetu-gocchakam) 274
Chapter III The Short Intermediate Set of Pairs (ciilantara-dukam) 288
Chapter IV TheIntoxicant Group (asava-gocchakam) 291
Chapter V The Group of the Fetters (sannojana-gocchakam) 297
Chapteter VI The Group of the Ties (gantha-gocchakam) 304
Chapter VII The Group of the Floods (ogha-gocchakam) 308
Chapter VIII The Group of the Bonds(yoga-gocchakam 309
Chapter IX The Group of the Hindrances (nivarana-gocchakam) 310
Chapter X The Group on Contagion (paramasa-gocchakam 316
Chapter XI The Great Intermediate Set of Pairs (mahantara-dukam) 318
Chapter XII The Group Grasping (upadana-gocchakam) 328
Chapter XIII The Group on the Corruptions (kilesa-gochakam) 327
Chapter XIV The Supplementary Set of Pairs (pitthidukam) 331
Part II    
  The Suttanta Pairs of Terms (suttantika-dukam) 338
Appendix I    
  Onthe Supplementary Digest appended to the Dhamma-Sangani, and entitled, in the Commentary, the Atthakatha-kandam or Atthuddharo 360
Appendix II On the term Uncompounded Element (asankhata dhatu) 367
  Indexes 370



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