Booktopia has Glimpse of Abhidhamma by U W Senanayake. Buy a discounted Paperback of Glimpse of Abhidhamma online from Australia’s. the Abhidhamma and making a Sinhala translation from the Páli face, it is a picture; but it is a true picture, a glimpse, however faint, of the truth that the Noble . and the Discipline (Dhamma,vinaya), without mentioning any Abhidhamma (Cv 11 = V “Glimpses into the origin and development of the Abhidhamma.
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Posted by Asoka at The ultimate goal of the Abhidharma is Nirvana and hence the Abhidharmikas systematized dharmas into those which are skillful kusalafo the mind and lead to liberation, and those which are unskillful and do not. The Abhidhamma philosophies of the various early schools often disagree on doctrine  and belong to the period of ‘Divided Buddhism’  as opposed to Undivided Buddhism.
As Patisandhi relinking is the initial thought moment of life so Cuti the final thought moment. Perception of that sensation as agreeable, disagreeable or neutral.
This was a radically different view than the not-self view held by the mainstream Buddhist schools and this theory was a major point of controversy and was thoroughly attacked by other Buddhist schools such as the Theravadins, Sarvastivadins and later Mahayanists. Perception and thinking is then seen as a combination of various dharmas.
Momentary focus of attention to that state of Mind. The Sarvastivadin analysis focused on six causes hetufour conditions pratyaya and five effects phala. It has no smaller parts; it cannot be decomposed, cannot be seen, heard, smelled, touched. By carefully watching the coming and going of dhammas, and being able to identify which ones are wholesome and to be cultivated, and which ones are unwholesome and to be abandoned, the Buddhist meditator makes use of the Abhidharma as a schema to liberate his mind and realize that all experiences are impermanent, not-self, unsatisfactory and therefore not to be clung to.
parafox: Glimpse of Mind in Abhidhamma
This page was last edited on 30 Novemberat Retrieved from ” https: The Vainasikas held that all dharmas were without svabhava. The idea was to create an exhaustive list of all possible phenomena that make up the world. The Sarvastivadins saw dharmas as the ultimately ‘real entities’ sad-dravyathough they also held that dharmas were dependently originated. The expression of this at fine mental formation is Upppada beginningThithi rising to a peak and Bhanga dissolution abhidhzmma one thought moment to another with similar beginning, crescendo and dissolution; i.
The Scripture abhidhammx the Explication of the Underlying Abhidamma. However, they did not reject the validity of theoretical Abhidharma. Buddhist Abhidharma philosophers then sought to explain all experience by creating lists and matrices matikas of these dharmas, which varied by school.
Arising and perishing it flows on like a stream not remaining the same for two consecutive thought moments. Abhidharmic thought also extends beyond the sutras to cover new philosophical and psychological ground which is only implicit in sutras or not present at all.
They also often used other terms to refer to this real ‘self’, such as ‘ Atman ‘ and ‘ Jiva ‘ which are words for the immortal soul in Hinduism and Jainism respectively.
Suzuki Mahasi Sayadaw K. Some Abhidharmikas such as the Sarvastivadins also defended an atomic theory. The Patthana is an exhaustive examination of the conditioned nature Paticcasamupada of all dhammas.
For the Sarvastivadins, a synonym for svabhava is avayaya a ‘part’the smallest possible unit which cannot be analyzed into smaller parts and hence it is ultimately real as opposed to only conventionally real such as a chariot or a person. The Vaibhasika held that an atom is the smallest analyzable unit of matter rupahence it is a ‘conceptual atom’ prajnapti-paramanuthough this also corresponds to a real existing thing.
One way is the way of everyday experience and of normal worldly persons. As the Indian Buddhist Vasubandhu writes: The four categories of dharmas in the Theravada Abhidhamma are: The introduction begins with a detailed list of 24 specific types of conditioned relationships paccaya that may pertain between different factors.
Some scholars date the seven Pali Abhidhamma books from about BCE to about BCE, the first book being the oldest of the seven and the fifth being the newest. These various Abhidhammic theories were together with differences in Vinaya the major cause for the majority of splits in the monastic Sanghawhich resulted in the fragmented early Buddhist landscape of the 18 Early Buddhist Schools.
Other Sri Lankan compendiums of Abhidhamma include the Namarupapariccheda analysis of mind and matterParmatthavinicchaya an enquiry into what is ultimateAbhidhammavatara a descent into the introduction of AbhidhammaRuparupavi bhaga analysis into mind and matterSaccasamkhepa summary of TruthMohavicchedani that which dispels delusionKhemappakarana the treat lf by Khema and Namacaradipak movement of mind; compiled in Burma.
Abhidharma – Wikipedia
It consists of seven sections or books:. For the Abhidharmikas, truth was twofold and there are two ways of looking at reality. Human experience is thus explained by a series of dynamic processes and their patterns of relationships with each other.
One owns or inherits the merits or demerits of his or her action or deed. Critical Concepts in Religious Studies. The concern here is primarily with what makes categorial types of dharma unique, rather than with the ontological status of dharmas. Another important project for the Abhidharmikas was to outline a theory of causalityespecially of how momentary dharmas relate to each other through causes and conditions.
The Abhidharma project was thus to provide a completely exhaustive account of every possible abhifhamma of conscious experience in terms of its constituent factors and their relations.