A Comprehensive Manual of Abhidhamma: The Abhidhammattha by Bhikkhu Bodhi

By Bhikkhu Bodhi

This contemporary translation of the Abhidhammattha Sangaha (Manual of Abhidhamma) deals 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 critical topics, together with states of cognizance and psychological elements, the features and strategies of the brain, the fabric international, based bobbing up, and the tools and phases of meditation. This offers 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 throughout the complexities of Adhidhamma.

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55 Lay activism was not, of course, a new feature of the modern period: as James C. 56 But in Inoue Enryō’s advocacy of the non-institutional lay practice of Buddhism (zaike bukkyō) and in Inagita Kosen’s revival of koji Zen (lay engagement in Zen koan and meditation) we see a clearly modern empowerment of religious laities: newly cash-strapped religious institutions, particularly Buddhist ones in the wake of government confiscation of property, and contemplative or reflective religious practices playing a role in respectable middle-class culture – often bound up with professional or commercial statuses and ties.

Routledge contemporary Japan series; 54) Includes bibliographical references and index. 1. Psychotherapy–Japan. 2. Psychotherapy–Religious aspects. 3. Psychology and religion–Japan. I. Harding, Christopher, editor. 1 A waterfall therapeutic practice at Nissekiji Temple. 1 Zen Buddhist monks pray with a Christian pastor amidst the debris in Miyagi Prefecture, 28th April 2011. 1 Analysis of experiences of past life therapy Contributors Ando Yasunori School of Health Sciences, Faculty of Medicine, Tottori University, Japan.

In contrast to Hara, who intended a reformed Buddhism to pay closer attention to transformation of the heart, Inoue sought to formulate a rationalized religion that would help Japan stand up to the West in political and cultural terms. Yoshinaga contrasts the work of Inoue here with Kuwabara Toshio, showing how uncertain and even contradictory was the nature of the religion–psy dialogue at this time: desacralization and resacralization seemed to run in parallel, since unlike Inoue, who used hypnotism to interpret, psychologically, the ‘superstitious’ and the ‘magical’, Kuwabara used it to affirm and to explore the reality of the supernatural.

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