I don't think we are quite ready to tackle the Dhammasaṅgaṇī's "structure", until the advocate of the Dhammasaṅgaṇī as a laundry list of "dhammas" explains why the redactors of the Dhammasaṅgaṇī elected to use "tasmiṃ samaye", a locative absolute construction which does not necessarily connote contemporaneity. If the Dhammasaṅgaṇī's redactors intended to connote contemporaneity, and nothing but contemporaneity, they could have easily elected to use the genitive absolute "tassa samayassa" ...
Lest I be accused again of concocting bizaare interpretations, one can always refer to "Abhidharma Buddhism to 150 AD" (ed Karl H Potter), where these temporal dimensions of the Dhammasangani's presentation of dhammas are also noted.
What you have in the exclusively contemporaneous presentation of citta with dhammas is a purely Commentarial exegesis that is the outcome of the Commentarial idea of "a" citta as being of a "khana's" duration. The Dhammasaṅgaṇī's concept of the relationship between a "citta" and its dependantly-arisen dhammas is a great deal more subtle than the khanika citta and its cetasikas of the Commentaries.
Last edited by Sylvester
on Fri Apr 22, 2011 5:20 am, edited 1 time in total.