Парные чайтасики

38. violence (vihiṃsā) [harmfulness],
18. non-violence (avihiṃsā) [non-harmfulness],

Есть любопытная параллель у грамматической разницы в букву "А" между положительными и отрицательными факторами и известным высказыванием "всё учение в одной букве" (подразумевая именно А).

Есть любопытная параллель у грамматической разницы в букву "А" между положительными и отрицательными факторами и известным высказыванием "всё учение в одной букве" (подразумевая именно А).

Буква А еще очень похожа на древний символ буддизма - трезубец (Три Драгоценности). На фотографии монетки в английской вики есть.

Silver coin of the Kuninda Kingdom, c. 1st century BCE.
Obv: Deer standing right, crowned by two cobras, attended by Lakshmi holding a lotus flower. Legend in Prakrit (Brahmi script, from left to right): Rajnah Kunindasya Amoghabhutisya maharajasya ("Great King Amoghabhuti, of the Kunindas").
Rev: Stupa surmounted by the Buddhist symbol triratna, and surrounded by a swastika, a "Y" symbol, and a tree in railing. Legend in Kharoshti script, from righ to left: Rana Kunidasa Amoghabhutisa Maharajasa, ("Great King Amoghabhuti, of the Kunindas"). NB: Note the svastika, tree and mountain glyphs; these are Indus script hieroglyphs on the coin, attesting to the survival of the writing system in metallurgical contexts -- in this case, in the context of a mint.

I preach the Dharma with one single message.

The sentence refers to the doctrine of the Mahasanghikas according
to which the Buddha by one single sound reveals the entire range of the
dharmic world.

В статье the dhamma theory Карунадасы было про то, что список 100 дхарм - это попытка сделать единый список.

98. Hadayavatthu - heart-base.
According to the commentators, hadayavatthu is the seat of consciousness. Tradition says
that within the cavity of the heart there is some blood, and depending on which lies the
seat of consciousness. It was this cardiac theory that prevailed in the Buddha's time, and
this was evidently supported by the Upanishads.
The Buddha could have adopted this popular theory, but He did not commit Himself.
Mr. Aung in his Compendium argues that the Buddha was silent on this point. He did not
positively assert that the seat of consciousness was either in the heart or in the brain. In
the Dhammasangani the term hadayavatthu has purposely been omitted. In the Patthána,
instead of using hadaya as the seat of consciousness, the Buddha has simply stated 'yam
rúpain nissáya' - 'depending on that rúpa.' Mr. Aung's opinion is that the Buddha did not
want to reject the popular theory. Nor did He advance a new theory that brain is the seat
of consciousness as is regarded by modern scientists.

According to Abhidhamma, viññāṇa, citta, ceto, mano, mānasa and
hadaya have the same characteristic, that is, “knowing or cognizing an object”.