By Sujin Boriharnwanaket
A Survey of Paramattha Dhammas is a consultant to the improvement of the Buddha's course of knowledge, protecting all elements of human existence and human behaviour, sturdy and undesirable. This examine explains that correct knowing is crucial for psychological improvement, the improvement of calm in addition to the advance of perception the writer describes intimately all psychological phenomena (citta and cetasika), and actual phenomena (rupa) and explains the tactics of psychological phenomena that adventure items during the sense-doors and the mind-door. The final chapters are within the kind of questions and solutions and take care of the difficulties one may perhaps face within the improvement of perception. For precision many Pali phrases are used yet however the booklet can be preferred through either rookies and in addition to those that have extra history wisdom.
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We then read: Or, inasmuch as this word citta is common to all states or classes of citta, that which is known as mundane, lokiya 10: kusala (wholesome), akusala (unwholesome), or mahåkiriya 11, is termed citta, because it arranges itself in its own series or continuity by way of javana (impulsion), in a process of citta 12. And the vipåka is also termed citta because it is conditioned by accumulated (cita) kamma and the defilements. Moreover, all (four classes 13) are termed citta because they are variegated (vicitta) according to circumstance.
When the anågåmí has developed paññå further he can reach the fourth and last stage of enlightenment, the stage of the perfected one, the arahat. He realizes the noble Truths to the degree of that stage and experiences nibbåna again. All remaining akusala dhammas are completely eradicated at that stage. When the arahat passes away there is the full extinction of the khandhas (khandha parinibbåna), he does not have to be reborn anymore. Thus we see that the lokuttara (supramundane) paññå of the ariyan, the person who has attained enlightenment, eradicates defilements stage by stage, that is, according to the stage of enlightenment that has been attained.
26 Dhammasangaùi, Buddhist Psychological Ethics, Book III, Part I, Ch III, the Short Intermediate Set of Pairs. Santi Phantakeong explains in his Lexicon, that saòkhåra dhamma and sankhata dhamma refer to the same realities, but that these different terms have been used to explain more clearly the nature of conditioned dhammas. Saòkhåra dhamma refers to: dhamma which depends on other dhammas which condition its arising, whereas sankhata dhamma refers to: dhamma which, apart from being conditioned, is dhamma which arises and falls away.
A Survey of Paramattha Dhammas by Sujin Boriharnwanaket