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 texts also record more formal methods of argumentation and refutation of rival aabhidharma that shed light on the evolution of the Abhidharma as responding to the demands of an increasingly polemical environment.

The Abhidharma 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. As always, I can count on Exotic India to find treasures not found in stores in my area. I was very pleased with the meticulous method of shipping. Click here for all 12 books. This means that dharmas as the constituents of our experiential world are objectively identifiable through cognition.

Through this purification, the qualities of loving kindness, compassion, joy and equanimity mature in the mindstream. This chapter provides a description of realized beings and an explanation of the different degrees of realization according to the four states of noble beings. Additional post-canonical texts composed in the following centuries attempted to further clarify the analysis presented in the Abhidhamma texts.


Again, thank you very much. The history of earlier contributions by wikipedians is accessible to researchers here:. A Survey of its Origins and Developmentunpublished D. Nyanaponika Thera,Abhidhamma Studies: Intellectual assimilation and doctrinal disputes also existed between the Buddhist monastic community and the contemporaneous Sanskrit Grammarians, Jains, and Brahmanical schools with their evolving scholastic and analytical movements, which must also have contributed to the Abdhidharma discursive hermeneutics and argumentative style.

The Abhidharmakosha provides different meditation methods that focus, for example, on body posture, on how to settle one’s mind on the breath, etc. The Abhidharmakosha and the auto-commentary were translated into Chinese, both by Paramartha 6th century and Xuanzang 7th centuryand into Tibetan by Kawa Paltsek and the Indian pandita Jinamitra 8th century.

Underlying this analysis of causal conditioning is the notion of existence as efficacious action, or karma.

Add your comment or reference to a book if you want to contribute to this summary article. This article abides by terms of the Creative Commons CC-by-sa 3. I have been very pleased with all the items. This basis will allow us to understand samsara and its origin.

Rhys Davids, famously described the ten chapters of the Yamaka as ahbidharma valleys of dry bones”. These post-canonical texts are the products of single authors and display fully developed polemical stances and sectarian worldviews of their respective schools.

This process is not random, but operates in accordance with the specific capability and function of each atom. The five bases of knowledge Tib: Share our website with your friends. The extensive explanation of the nature of karma] Part 1b.


Treasury of Abhidharma

Three Phases of Buddhist PhilosophyLondon: This section contains Tibetan script. CEalso wrote a sub-commentary on the Abhidharmakoshabhasyathe Sputarth-abhidharmakosa-vyakhya. In content, Abhidharma is distinctive in its efforts to provide the theoretical counterpart to the Buddhist practice of meditation and, more broadly, a systematic account of sentient experience.

The different stages of meditative concentration and their characteristics are developed in this chapter. The Eight Chapters of the Abhidharmakosha.

Abhidharma – New World Encyclopedia

In fact, the conceptual shift from the principle of impermanence to the theory of momentariness is a shift in time scales. There are many commentaries written on this text, including an autocommentary by Master Vasubandhu entitled Abhidharmakoshabhasya. The Abhidharma exegesis, then, occasioned among Buddhist circles doctrinal controversies that could be termed ontological around such issues as what the nature of a dharma is; what, in the internal constitution of a dharmamakes it the very particular it is; the manner of existence of dharmas; the dynamics of their causal interaction; and the nature of the reality they constitute.

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