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Extra resources for Abhidhamma studies: Researches in Buddhist psychology (3rd edition, 1976)
Dangers of one-sided emphasis and development lurk not only in the Abhidhamma 33 but also in other ways of approach to the Dhamma, and they cannot be entirely avoided until a very high level of harmonious integration of mental qualities has been attained (cf. the ‘Balance of the Five Spiritual Faculties’; indriya-samatà). To be sure, without an earnest attempt to apply the Abhidhamma teachings in such ways as intimated above, they may easily become a rigid system of lifeless concepts. Like other philosophical systems, the Abhidhamma can very easily lead to dogmatic and superstitious belief in words, for example, to the opinion that one really knows something about an object of cognition if one tacks a conceptual label on to it.
8. 9. 10. Sense Impression (phassa) Feeling (vedanà) Perception (sa¤¤à) Volition (cetanà) Consciousness (citta) Thought-conception (vitakka) Discursive Thinking (vicàra) Interest (pãti) Pleasure (sukha) Mental One-pointedness (cittass’ ekaggatà) 11. Faculty of 12. " " 13. " " 14. " " 15. " " 16. " " 17. " " 18. " " } } Pentad of Sense Impression (phassa-pa¤caka) Factors of Absorption (jhàn’anga) } Faith (saddh’indriya) Energy (viriy’indriya) Mindfulness (sat’indriya) Concentration(samàdh’indriya) Faculties Wisdom (pa¤¤’indriya) (indriya) Mind (man’indriya) Joy (somanass’indriya) Vitality (jãvit’indriya) 19.
Here the synthetical or relational method is applied by breaking down wrong differentiations between ego and non-ego and by showing that the lifeprocess is an impersonal continuum. Only a thorough practice of the first two stages (I, 1 and 2) will lead to the result. Phase II:– (1) Samudaya-dhamma, phenomena viewed as arising, (2) vaya-dhamma, phenomena viewed as passing away; (3) samudaya-vaya-dhamma, the combination of both. 46 Here the analytical method is applied for breaking up wrong identifications.