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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Four Stages Arhat Buddha Bodhisattva. However, they did not glimlses the validity of theoretical Abhidharma. The Abhidhamma is thus presented as a pure and undiluted form of the teaching that was too difficult for most practitioners of the Buddha’s time to grasp.

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The concern here is primarily with what makes categorial types of dharma unique, rather than with the ontological status of dharmas. The Sarvastivadin Abhidharmikas also developed the novel idea of an intermediate state between death and the next rebirth.

These various Abhidhammic theories were abhiduamma 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.

Human experience is thus explained by a series of dynamic processes and their patterns of relationships with each other. These different traditions have some similarities, suggesting either interaction between groups or some common ground antedating the separation of the schools. The Theravadin and Sarvastivadin Abhidharmikas generally considered the Abhidharma to be the pure and literal nippariyaya description of ultimate truth paramattha sacca and an expression of unsullied wisdom prajnawhile the sutras were considered ‘conventional’ sammuti and figurative pariyaya teachings, given by the Buddha to specific people, at specific times, depending on specific worldly circumstances.


The prominent Western scholar of Abhidharma, Erich Frauwallner has said that these Buddhist systems are “among the major achievements of the classical period of Indian philosophy. By using this site, you agree to the Terms of Use and Privacy Policy.

The Purvasaila, Sammitiya, Vatsiputriya, and later Mahisasaka schools accepted this view, while the Theravadins, Vibhajyavada, Mahasanghika, and the Sariputrabhidharmasastra of the Dharmaguptakas rejected it. The early Buddhist scriptures give various lists of the constituents of the person such as the five skandhas, the six or 18 dhatusand the twelve sense bases.

Though, with death, the physical body disintegrates and the flow of consciousness temporarily ceases yet the stream is not annihilated as the Kammic force that propels it remains. Momentary focus of attention to that state of Mind. His mind and body were so purified that six-coloured rays came out of his body — blue, yellow, red, white, orange and a mixture of these five.

According to Peter Harvey, the Theravadin view of dharmas was that “‘They are dhammas because they uphold their own nature [sabhaava]. Each thought moment hangs onto some kind of object. Therefore, the seven Abhidhamma works are generally claimed by scholars not to represent the words of the Buddha himself, but those of disciples and scholars.

Abhidharma – Rigpa Wiki

The Patthana includes the earliest Pali canonical reference to an important answer to this question: The Sarvastivadin Vaibhasikas held that the Buddha and his disciples taught the Abhidharma, but that it was scattered throughout the canon. For the Sarvastivadins, a synonym for svabhava is avayaya a ‘part’the smallest possible unit which cannot be analyzed into smaller parts and lf it is ultimately real as opposed to only conventionally real such as a chariot or a person.

Saturday, June 24, Glimpse of Mind in Abhidhamma.

The Visuddhimagga of Tlimpsesthe most influential classical Theravada treatise, states that not-self does not become apparent because it is concealed by “compactness” when one does not give attention to the various elements which make up abhidhammw person. Modern philosophers Anagarika Dharmapala B. It is neither long nor short, square nor round, regular nor irregular, convex nor concave. Additional post-canonical texts composed in the following centuries attempted to further clarify the analysis presented in the Abhidhamma texts.


Attention to the same until another Citta thought process begins. They were not accepted as canonical by the Mahasanghika school [1] [13] and several other schools. Buddhist Sects and Sectarianism. The Vainasikas held that all dharmas were without svabhava.

The “base upon which the entire [Abhidharma] system rests” is the ‘dharma theory’ and this theory ‘penetrated all the early schools’. This in og embodies the basic tenets of Abhidhamma but does not include all the abhidahmma classifications.

Abhidharma – Wikipedia

The abuidhamma categories of dharmas in the Theravada Abhidhamma are: Bhavanga is not a sub-plane but a continuous stream of existence.

Volitional Cetana attachment Tanha to that Citta i. The Vibhasasastra of Sitapani and the Abhidharmavibhasasastra translated by Buddhavarman c.

Scholars generally believe that the Abhidharma emerged after the time of the Buddha, in around the bahidhamma century BCE. The earliest texts of the Pali Canon the Sutta Nipataparts of the Jatakasand the first four Nikayas of the Suttapitaka have no mention of the texts of the Abhidhamma Pitaka.

The Sarvastivadin analysis focused on six causes hetufour conditions pratyaya and five effects phala.

They are dhammas because they are upheld by conditions or they are upheld according to their own nature’ Asl. The only complete edition of this text is that in Chinese. They are mere states dhamma occurring due to conditions and void.

A prominent argument between the Abhidharmikas was on the Philosophy of time. The tradition holds that the Buddha gave daily summaries of the teachings given in the heavenly realm to the bhikkhu Sariputtawho passed them on. Abhidharma Sanskrit or Abhidhamma Pali are ancient 3rd century BCE and later Buddhist texts which contain detailed scholastic reworkings of doctrinal material appearing in the Buddhist sutrasaccording to schematic classifications.

The six causes outlined by the Sarvastivada are: The Sarvastivada Abhidharma abhifhamma used these, along with a fifth category: