An Abhidharma text written by Vasubandhu before he converted to Mahanyana Buddhism. The name of the text literally means the strorehouse. Abhidhamma is the Higher Teaching of the Buddha, some- times referred to as the ultimate teaching (paramattha desanà). In it, man is described as a. The Sanskrit term abhidharma seems to derive from the expression “concerning ( abhi) the teaching(s) (Skt., dharma, Pali, dhamma).” For the.
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The consciousness types that perform most of the functions that make up the mind-door and the five-sense-door processes fall into the category of resultant cittasthat is, those that are the result of past actively wholesome or unwholesome consciousness.
The texts seem to be the products of discussions about the doctrine within the early Buddhist community.
Any given consciousness moment—also signified by the very term aabhidharma —is thus a unique assemblage of citta and its associated mental factors such as feeling, conceptualization, volition, or attention, to name several of those required in any thought process.
The Theravada Abhidhamma, like the rest of the Tipitaka, was orally transmitted until the last century B. And in seeing these four truths one realizes the ultimate truth— dhamma —about the world.
Chapters 6,7 and 8 describe non contaminated phenomena. In the traditions derived from Sanskrit Buddhism, such as the Tibetan, Chinese and Losha, the two main Abhidharma texts are Asanga’s Abhidharma Samuccaya Compendium of Higher Knowledgewhich is an early Yogacara work, and Vasubandhu’s Abhidharma-kosa or Abhidharmakosha Treasury of Higher Knowledgewhich is a synopsis on the Mahavibhasa of the Sarvastivada tradition, with the addition of various Sautrantika and Vaibhajyavada perspectives.
Open access to the SEP is made possible by a world-wide funding initiative. Mirror Sites View this site from another server: Yet the project also intends to ascertain that every constituent of the experiential world is knowable and nameable, and that the words wbhidharma concepts used in the discourse that develops around the discernment of these constituents uniquely define their corresponding referents.
Treasury of Abhidharma – Rigpa Wiki
The pathor methods taught by the Buddha, is the antidote to suffering. The extensive explanation of the nature of karma] Part 1b. The Nalanda scholar Yasomitra 6th c.
Nevertheless, the object of the doctrine of momentariness is not so much existence in time or the passage of time per se, but rather, in epistemological terms and a somewhat Bergsonian sense, the construction of temporal experience. I really like this website! These post-canonical texts are the products of single authors and display fully developed polemical stances and sectarian worldviews of their respective schools.
The concern here is primarily with what makes categorial types of dharma unique, rather than with the ontological status of dharmas. This shift was part of a broader movement in Indian philosophy in which Hindu, Jain, and Buddhist thinkers turned away from traditional metaphysical questions about the nature of the external world and the self, and focused instead on the study of epistemology, logic, and language.
The total of mental events is called “karmic formations or latent tendencies” skt: For instance, consciousness types that arise in a mind that has attained meditative absorption become increasingly refined and may never involve certain tendencies or defilements that might potentially occur in ordinary even wholesome consciousness. These methods lead to the cessation of strong emotions. Each and every book arrived in perfect shape–thanks to the extreme care you all took in double-boxing them and using very strong boxes.
Abhidharma – New World Encyclopedia
Like every instance of consciousness, sensory perception is intentional, encapsulated in the interaction among the sense faculties, their corresponding types of discriminative consciousness, and their appropriate sense objects. Even the handful dharmas that are categorized as unconditioned that is, having no abhldharma and no effect are shown to be not-self. These have all been published in romanized Pali by the Pali Text Society, and most have been translated into English as well.
This means that dharmas as the constituents of our experiential world are objectively identifiable through cognition. This chapter is concerned with the truth of suffering.
In the modern era, only the Abhidharmas of the Sarvastivadins and the Theravadins have survived intact, each consisting of seven ahbidharma, with the addition of the Sariputra Abhidharma. Nevertheless, the very notion of the plurality of dharmas as the building blocks or the final units of analysis of sentient experience signifies a considerable shift in the Buddhist understanding of dharma.
The Compendium of Decisions The Abhidharma.
Treasury of Abhidharma
We must also note that the context within which dharmas are rendered in terms of their intrinsic natures is that of categorization, where multiple criteria and qualities are applied to create a comprehensive taxonomic system that distinguishes the particular character of any given dharma. The best known such texts are the Visuddhimagga of Buddhaghosa and the Abhidhammatthasangaha of Anuruddha.
The mature Abhidharma thus assimilates the analysis of phenomena-in-time-as-constituted-by-consciousness with a highly complex description of the consciousness process, dissolving the causal relations between ordered successions of consciousness moments into the activity of perception. A detailed explanation of how perception functions leads to an understanding of how our perception of phenomena is flawed.
Here we deal with realms of pure meditative absorption, beginning with the highest: Verify the characters on the left.
The equation of a moment with the duration of these transient events as extremely short occurrences—even the shortest conceivable—led to the direct determination of the moment in terms of these occurrences. Kyoto School Madhyamaka mind: Whenever one remembers or conceptualizes, sees, hears, smells, tastes, or touches something that is desirable or pleasing, one experiences a result of previous wholesome consciousness.
Intrinsic nature, however, is an atemporal determinant of real existence. The Suttanta elaboration on abhihdarma three interlocking ideas results in a formula A I that states that conditioned phenomena Skt.