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87-582: Bhikkhu Bodhi calls it "an abstract and highly technical systemization of the [Buddhist] doctrine," which is "simultaneously a philosophy , a psychology and an ethics , all integrated into the framework of a program for liberation ." According to Peter Harvey , the Abhidharma method seeks "to avoid the inexactitudes of colloquial conventional language, as is sometimes found in the Suttas, and state everything in psycho-philosophically exact language." In this sense, it

174-605: A Theravāda bhikkhu or monk. In 1984, succeeding co-founder Nyanaponika Thera , Bodhi was appointed English-language editor of the Buddhist Publication Society (BPS, Sri Lanka). He became its president in 1988. In 2002, he retired from the society's editorship while still remaining president. In 2000, at the United Nations' first official Vesak celebration, Bodhi gave the keynote address. In 2002, after retiring as editor of BPS, Bodhi returned to

261-592: A Buddhist phenomenology while Noa Ronkin and Kenneth Inada equate it with process philosophy . Bhikkhu Bodhi writes that the system of the Abhidhamma Piṭaka is "simultaneously a philosophy , a psychology and an ethics , all integrated into the framework of a program for liberation ." According to L. S. Cousins , the Buddhist sūtras deal with sequences and processes, while the Abhidharma texts describe occasions and events. Modern scholars generally believe that

348-525: A PhD in philosophy from Claremont Graduate University . In 1967, while still a graduate student, Bodhi was ordained as a sāmaṇera (novice) in the Vietnamese Mahayana order. In 1972, after graduation, he traveled to Sri Lanka , where, under Balangoda Ananda Maitreya Thero , he received sāmaṇera ordination in the Theravada Order and, in 1973, received full ordination ( upasampadā ) as

435-528: A beautiful jeweled residence for the Buddha to the north-east of the bodhi tree , where he meditated and delivered the Abhidharma teachings to gathered deities in the Trāyastriṃśa heaven, including his deceased mother Māyā . The tradition holds that the Buddha gave daily summaries of the teachings given in the heavenly realm to the bhikkhu Sariputta , who passed them on. The Sarvāstivāda - Vaibhāṣika held that

522-516: A constantly flowing stream of experience occurrences. Human experience is thus explained by a series of dynamic processes and their patterns of relationships with each other. Buddhist Abhidhamma philosophers then sought to explain all experience by creating lists and matrices (matikas) of these dhammas, which varied by school. The four categories of dhammas in the Theravada Abhidhamma are: The Sarvastivada Abhidharma also used these, along with

609-474: A dharma exists. The concern here is primarily with what makes categorial types of dharma unique, rather than with the ontological status of dharmas." However, in the later Sarvastivada texts, like the Mahavibhasa, the term svabhava began to be defined more ontologically as the really existing “intrinsic nature” specifying individual dharmas. The Sautrantika school accepted the doctrine of svabhāva as referring to

696-558: A dyad or triad of attributes. For example, terms could be grouped into those things that are rūpa (form, physical) or arūpa (formless), saṃskṛtam (constructed) or asaṃskṛtam, and the triad of kuśalam (wholesome), akuśalam (unwholesome), or avyākṛtam (indetermined). An early form of this method can be found in the Dasuttara Sutta . The explanations of the various elements in these lists also dealt with how these elements were connected ( saṃprayoga ) with each other. Over time,

783-521: A fifth category: "factors dissociated from thought" ( cittaviprayuktasaṃskāra ). The Sarvastivadas also included three dharmas in the fourth "unconditioned" category instead of just one, the dharma of space and two states of cessation. The Abhidharma project was thus to provide a completely exhaustive account of every possible type of conscious experience in terms of its constituent factors and their relations. The Theravada tradition holds that there were 82 types of possible dhammas – 82 types of occurrences in

870-497: A pot, that is a 'conceptual fiction'. The ultimately real is otherwise." For Vasubandhu then, something is not the ultimately real if it 'disappears under analysis', but is merely conventional. The ultimate goal of the Abhidharma is Nirvana and hence the Abhidharmikas systematized dhammas into those which are skillful (kusala), purify the mind and lead to liberation, and those which are unskillful and do not. The Abhidharma then has

957-510: A soteriological purpose, first and foremost and its goal is to support Buddhist practice and meditation. 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. The Abhidharmikas often used

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1044-542: Is anupubbikathā , "graduated talk, in which the Buddha talks on generosity ( dāna ), virtue ( sīla ), heaven ( sagga ), danger of sensual pleasure ( kāmānaṃ ādīnava ) and renunciation ( nekkhamma ). When the listener is prepared by these topics, the Buddha then delivers "the teaching special to the Buddhas," the Four Noble Truths ( cattāri ariya- saccāni ), by which arises "the spotless immaculate vision of

1131-410: Is a "definite affinity" between the four jhanas and the bojjhaṅgā , the development of which is aided by a variety of meditation practices. Together with satipatthana (mindfulness) and anapanasati (breath-meditation), this results in a "heightened awareness," "overcoming distracting and disturbing emotions." Other descriptions of Buddhist essentials can also be found. Another formula

1218-720: Is an attempt to best express the Buddhist view of " ultimate reality " ( paramārtha-satya ). There are different types of Abhidharma literature. The early canonical Abhidharma works, such as the Abhidhamma Piṭaka , are not philosophical treatises but mainly summaries and expositions of early Buddhist doctrinal lists with their accompanying explanations. These texts developed out of early Buddhist lists or matrices ( mātṛkās ) of key teachings. Later post-canonical Abhidharma works were written as either large treatises ( śāstra ), as commentaries ( aṭṭhakathā ), or as smaller introductory manuals. They are more developed philosophical works which include many innovations and doctrines not found in

1305-657: Is described in a wide variety of ways. The classical one is the Noble Eightfold Path , which is only one of several summaries presented in the Sutta Pitaka . A number of other paths to liberation exist within various Buddhist traditions and theology . There are various expositions of the path to liberation in the Early Buddhist texts , the following examples are drawn from the Pali Nikayas . The Noble Eightfold Path

1392-538: Is merely a conceptual construct imputed by the mind on a flux of dhammas. However, dhammas are never seen as individually separate entities, but are always dependently conditioned by other dhammas in a stream of momentary constellations of dhammas, constantly coming into being and vanishing, always in flux. Perception and thinking is then seen as a combination of various dhammas. Cittas (awareness events) are never experienced on their own, but are always intentional and hence accompanied by various mental factors (cetasikas), in

1479-428: Is not something inherent in a dhamma as a separate ultimate reality, but arise due to the supporting conditions both of other dhammas and previous occurrences of that dhamma." The Visuddhimagga of Buddhaghosa , the 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

1566-915: Is one of the lists in the bodhipakkhiyā dhammā , a term used in the Pali commentaries to refer to seven sets of qualities or aids to awakening regularly ascribed the Buddha throughout the Pali Canon , each summarizing the Buddhist path. Within these seven sets of awakening qualities, there is a total of thirty-seven overlapping and repetitive factors or qualities. Four establishments of mindfulness ( cattāro satipaṭṭhānā ) Four right exertions/efforts ( cattāro sammappadhānā ) Four bases of magical/mental/supernatural power ( cattāro iddhipādā ) Five spiritual faculties ( pañca indriya ) Five Strengths ( pañca bala ) Seven Factors of Awakening ( bojjhanga ) Noble Eightfold Path According to Rupert Gethin ,

1653-435: Is physically and mentally transformed. At the path of liberation the practitioner applies mindfulness , a preparatory practice for Mahamudra or Dzogchen , to realize the inherent emptiness of every-'thing' that exists. Mahāmudrā' literally means "great seal" or "great symbol". The name refers to the way one who has realized mahāmudrā. "Mudra" refers to the fact that each phenomenon appears vividly, and "maha" refers to

1740-679: Is the Madhyama-āgama ("Discourse on Explaining the Spheres", MĀ 86) which includes a list of thirty one topics to be taught to newly ordained monastics . The last sutra of the Madhyama-āgama (MĀ 222) contains a similar doctrinal summary listing, which combines three lists into one: a list of eight activities, a list of ten mental qualities and practices, and the twelve links of dependent arising . These two do not have any parallels in Pali. According to Analayo, another important doctrinal list which appears in

1827-451: Is the 'dhamma theory' and this theory 'penetrated all the early schools'. For the Abhidharmikas, the ultimate components of existence, the elementary constituents of experience were called dhammas (Pali: dhammas ). This concept has been variously translated as "factors" (Collett Cox), "psychic characteristics" (Bronkhorst), "phenomena" (Nyanaponika) and "psycho-physical events" (Ronkin). The early Buddhist scriptures give various lists of

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1914-539: Is ultimately real as opposed to only conventionally real (such as a chariot or a person). However, the Sarvastivadins did not hold that dharmas were completely independent of each other, as the Mahavibhasa states: "conditioned dharmas are weak in their intrinsic nature, they can accomplish their activities only through mutual dependence" and "they have no sovereignty (aisvarya). They are dependent on others." Svabhava in

2001-553: Is widely known as the description of the Buddhist path. In the Sutta Pitaka it is summed up as follows: The Blessed One said, "Now what, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort , right mindfulness, right concentration [samadhi]. Alternate, and possibly older, sequences of the stages on the Buddhist path to liberation, can be found throughout

2088-616: The Buddhist doctrine . According to Analayo, the beginning of Abhidharma proper was inspired by the desire "to be as comprehensive as possible, to supplement the directives given in the early discourses for progress on the path with a full picture of all aspects of the path in an attempt to provide a complete map of everything in some way related to the path." As Frauwallner explains, due to this scholastic impulse, lists grew in size, different mātṛkās were combined with each other to produce new ones, and new concepts and schemas were introduced, such as

2175-718: The Chinese Canon and also in Sanskrit fragments, such as the Śāriputra Abhidharma Śāstra of the Dharmaguptaka school and various texts from the Pudgalavāda tradition . These different traditions have some similarities, suggesting either interaction between groups or some common ground antedating the separation of the schools. In the Theravāda tradition it was held that the Abhidhamma

2262-664: The Dīgha Nikāya , as well as the Saṅgīti Sūtra and Daśottara Sūtra of the Dīrgha Āgama . Similar lists of numerically arranged doctrinal terms can be found in AN 10.27 and AN 10.28. Tse fu Kuan also argues that certain sūtras of the Aṅguttara Nikāya (AN 3.25, AN 4.87–90, AN 9.42–51) illustrates an Abhidharma method. Another text which contains a similar list that acts as a doctrinal summary

2349-547: The Mahāgopālaka-sutta (and its Sanskrit parallel) which says that a learned monk is one who knows the Dharma, Vinaya, and the mātṛkās. Western scholars of Buddhist studies such as André Migot , Edward J. Thomas , Erich Frauwallner , Rupert Gethin , and Johannes Bronkhorst have argued that the Abhidharma was based on early and ancient lists of doctrinal terms which are called mātikās (Sanskrit: mātṛkā ). Migot points to

2436-1202: The Mahāsāṃghika school seems not to have accepted them as part of their Buddhist canon. Another school included most of the Khuddaka Nikāya within the Abhidhamma Piṭaka . After the closing of the foundational Buddhist canons , Abhidharma texts continued to be composed, but now they were either commentaries on the canonical texts (like the Pāli Aṭṭhakathās and the Mahāvibhāṣa ), or independent treatises ( śāstra ) in their own right. In these post-canonical texts, further doctrinal developments and innovations can be found. As Noa Ronkin writes, "post-canonical Abhidharma texts became complex philosophical treatises employing sophisticated methods of argumentation and independent investigations that resulted in doctrinal conclusions quite far removed from their canonical antecedents." As Frauwallner writes, these later works were attempts to build truly complete philosophical systems out of

2523-661: The New York and New Jersey area. He was appointed the second president of the Buddhist Publication Society and has edited and authored several publications grounded in the Theravada Buddhist tradition. In 1944, Block was born in Brooklyn , New York, to Jewish parents. He grew up in Borough Park , where he attended elementary school P.S. 160. In 1966, he obtained a B.A. in philosophy from Brooklyn College . In 1972, he obtained

2610-777: The Prajñapāramitā Sūtras, the Lotus Sutra ( Skt., Saddharma Puṇḍarīka Sūtra ), and a large number of other texts, list the six perfections as follows: The Mahayana commentary the Abhisamayalamkara presents a progressive formula of five paths ( pañcamārga , Wylie Tibetan lam lnga ) adopted from the Sarvastivada tradition's Abhidharma exposition. The Five Paths as taught in the Mahayana are: The "bodhisattva bhūmis" ("enlightenment-being grounds/levels") are subcategories of

2697-521: The Sarvāstivāda school, the Saṅgītiparyāya , which is effectively a commentary on the sūtra. Frauwallner notes that basic fundamental concepts such as the 12 āyatanāni , the 18 dhatāvah , and the 5 skandhāh often occur as a group in the early Buddhist texts . He also points out another such list that occurs in various texts "comprises several groups of elements of import for entanglement in

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2784-459: The Sarvāstivādin and Theravādin schools. These differences are much more pronounced than among the other canonical collections ( Sūtras , Āgama , and Vinaya ). As such, the Abhidharma collections of the various Buddhist schools are much more unique to each sect. The various Abhidharmic traditions grew to have very fundamental philosophical disagreements with each other (such as on the status of

2871-550: The Visuddhimagga . These purifications are: The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation . The emphasis in this system is on understanding the three marks of existence, dukkha , anatta , anicca . This emphasis is recognizable in the value that is given to vipassana over samatha , especially in the contemporary vipassana movement . The Sarvāstivāda Vaibhāṣika school developed an influential outline of

2958-439: The bodhisattva vows . With these vows, one makes the promise to work for the complete enlightenment of all sentient beings by following the bodhisattva path. The path can be described in terms of the six perfections or in terms of the five paths and ten bhumis. The six paramitas are the means by which Mahayana practitioners actualize their aspiration to attain complete enlightenment for the benefit of all. In Mahāyāna Buddhism,

3045-609: The early Buddhist schools . However, these differences did not mean the existence of totally independent sects, as noted by Rupert Gethin, "at least some of the schools mentioned by later Buddhist tradition are likely to have been informal schools of thought in the manner of ‘Cartesians,’ ‘British Empiricists,’ or ‘Kantians’ for the history of modern philosophy." By the 7th-century, Chinese pilgrim Xuanzang could reportedly collect Abhidharma texts from seven different Buddhist traditions . These various Abhidharma works were not accepted by all Indian Buddhist schools as canonical; for example,

3132-403: The Abhidharma to be the pure and literal ( nippariyaya ) description of ultimate truth ( paramattha sacca ) and an expression of perfect spiritual wisdom ( prajñā ), while the sutras were considered 'conventional' ( sammuti ) and figurative ( pariyaya ) teachings, given by Gautama Buddha to specific people, at specific times, depending on specific worldly circumstances. They held that Abhidharma

3219-478: The Abhidharma, and hence the way of enlightened persons like the Buddha, who have developed the true insight ( vipassana ), sees reality as the constant stream of collections of dharmas, and this way of seeing the world is ultimate truth (paramārtha-satya). As the Indian Buddhist Vasubandhu writes: "Anything the idea of which does not occur upon division or upon mental analysis, such as an object like

3306-635: The Atthakavagga, namely the Mahaniddesa and the commentary by Buddhaghosa , show the development of Buddhist ideas over time. Both commentaries place the Atthakavagga in their frame of reference, giving an elaborated system of thought far more complicated than the Atthakavagga itself. The classical outline of the Theravada path to liberation are the Seven Purifications , as described by Buddhaghosa in

3393-449: The Buddha and his disciples taught the Abhidharma, but that it was scattered throughout the canon. Only after his death was the Abhidharma compiled systematically by his elder disciples and was recited by Ananda at the first Buddhist council. The Sautrāntika school ('those who rely on the sutras') rejected the status of the Abhidharma as being Buddhavacana (word of the Buddha), they held it

3480-464: The Buddha's sermons also contain a quantity of doctrinal concepts. The most suitable form for collecting and preserving these concepts would have been comprehensive lists. Lists of this kind were called mātṛkā , and it was from these lists that the Abhidharma later developed. The extensive use of mātṛkā can be found in some early Buddhist texts , including the Saṅgīti Sutta and Dasuttara Sutta of

3567-476: The Buddhist path to awakening is frequently summarized in the Pali Canon in a short formula as abandoning the hindrances , practice of the four establishings of mindfulness , and development of the awakening factors . Various practices lead to the development of the bojjhaṅgā , the seven factors of awakening, which are not only the means to, but also the constituents of awakening. According to Gethin, there

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3654-650: The Dhamma." In the Tibetan Lamrim teachings, the Bodhisattva-path, with its training of the six perfections, is added to this formula. The Atthakavagga , one of the oldest books of the Sutta Pitaka , contained in the Sutta Nipata , does not give a clear-cut goal such as Nirvana , but describes the ideal person. This ideal person is especially characterized by suddhi (purity) and santi (calmness). Commentaries on

3741-508: The Five Paths. The Sanskrit term bhūmi literally means "ground" or "foundation", since each stage represents a level of attainment and serves as a basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom. The Avatamsaka Sutra refers to the following ten bhūmis: Lam Rim describes the stages of the path. Tsong Khapa mentions three essential elements: In

3828-656: The Pali Canon. A standard sequence of developments can be found in the Nikayas, which may predate the more stylised four noble truths. For example the Tevijja Sutta verse 40–75 (Dikha Nikaya 13): According to Rod Bucknell, another listing of path stages occurs in various places in the Majjhima Nikaya, and can be illustrated with the following list of stages from the Cula-Hatthipadopama-sutta (Lesser Discourse on

3915-649: The Simile of the Elephant's Footprints). According to Bucknell, in this sutta the Buddha gives the following list of "things that are to be done by recluses and brahmans": According to Bucknell, in the Sekha sutta the Buddha prompts Ananda to teach a "learner's course" to a group of disciples, which goes thus: According to Bhikkhu Sujato , the Chinese Madhyama Agama of the Sarvastivada school includes some exposition of

4002-676: The Theravāda school, while the Abhidharmakośa (4–5th century CE) of Vasubandhu remains the primary source for Abhidharma studies in both Indo - Tibetan Buddhism and East Asian Buddhism . In the modern era, only the Abhidharma texts of the Sarvāstivādins and the Theravādins have survived as complete collections, each consisting of seven books with accompanying commentarial literature. A small number of other Abhidharma texts are preserved in

4089-629: The U.S. After living at Bodhi Monastery ( Lafayette Township, New Jersey ), he now lives and teaches at Chuang Yen Monastery ( Carmel, New York ), and as of May 2013 he has been the president of the Buddhist Association of the United States. Bhikkhu Bodhi is founder of Buddhist Global Relief , an organization that funds projects to fight hunger and empower women across the world. Buddhist paths to liberation The Buddhist path ( marga ) to liberation, also referred to as awakening ,

4176-417: The canonical Abhidharma texts emerged after the time of Gautama Buddha , in around the 3rd century BCE. Therefore, the canonical Abhidharma works are generally claimed by scholars not to represent the words of the Buddha himself, but those of later Buddhist thinkers . Peter Skilling describes the Abhidharma literature as "the end-product of several centuries of intellectual endeavor". The Vinaya accounts on

4263-595: The canonical Abhidharma. Abhidharma remains an important field of scholarship among the Theravāda , Mahāyāna , and Vajrayāna schools of Buddhism . The Belgian Indologist Étienne Lamotte described the Abhidharma as "Doctrine pure and simple, without the intervention of literary development or the presentation of individuals" Compared to the colloquial Buddhist sūtras, Abhidharma texts are much more technical, analytic, and systematic in content and style. The Theravādin and Sarvāstivādin Abhidharmikas generally considered

4350-478: The commentaries gained canonical status. Thus, according to Analayo: just as the combination of the prātimokṣa with its commentary was central for the development of the Vinaya, so too the combination of mātṛkās with a commentary was instrumental in the development of the Abhidharma. Thus the use of a mātṛkā together with its exegesis is a characteristic common to the Abhidharma and the Vinaya, whose expositions often take

4437-460: The commentator Yaśomitra even states that "the Sautrantikas can be said to have an abhidharma collection, i.e., as texts that are declared to be varieties of sutra in which the characteristics of factors are described." [REDACTED] Religion portal The Abhidharma texts' field of inquiry extends to the entire Buddhadharma , since their goal was to outline, systematize and analyze all of

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4524-733: The compilation of the Buddhist Canon following the parinirvāṇa of Gautama Buddha (c. 5th century BCE) offer various and sometimes conflicting narratives regarding the canonical status of Abhidharma. While the Mahāsāṅghika Vinaya does not speak of an Abhidharma apart from the Sūtra Piṭaka and the Vinaya Piṭaka , the Mahīśāsaka , Theravāda , Dharmaguptaka , and Sarvāstivāda Vinayas all provide different accounts which mention that there

4611-462: The constituents of the person such as the five skandhas, the six or 18 dhatus , and the twelve sense bases . In Abhidhamma literature, these lists of dhammas systematically arranged and they were seen as the ultimate entities or momentary events which make up the fabric of people's experience of reality. The idea was to create an exhaustive list of all possible phenomena that make up the world. The conventional reality of substantial objects and persons

4698-508: The cycle of existence" and was modeled on the Oghavagga of the Samyuttanikaya . These lists were intended as a basic way of explaining the Buddhist doctrine, and are likely to have been accompanied by oral explanations, which continued to develop and expand and were later written down . Another related early method is called the mātṛkā ("attribute"), and refers to lists of terms divided by

4785-443: The death of their leader. The sutta depicts Śāriputra as reciting a list of doctrinal terms and stating that the community will remain "united, unanimous, and in unison we will not dispute" regarding the teaching and also states they will recite together the doctrine. The close connection between the Saṅgīti Sūtra and Abhidharma can be seen in the fact that it became the basis for one of the seven canonical Abhidharma texts belonging to

4872-432: The different schools were compiled separately and have major differences, they are based on an "ancient core" of common material. Rupert Gethin also writes that the mātikās are from an earlier date than the Abhidharma texts themselves. According to Frauwallner, The oldest Buddhist tradition has no Abhidharmapitaka but only mātṛkā . What this means is that besides the small number of fundamental doctrinal statements,

4959-533: The differentiation of cittas and caitasikās and new ways of connecting or relating the various elements with each other. According to Analayo, these various lists were also not presented alone, but included some kind of commentary and explanation which was also part of the oral tradition. Sometimes this commentary included quotations from other sutras, and traces of this can be found in the canonical Abhidharma texts. As time passed, these commentaries and their accompanying lists became inseparable from each other, and

5046-528: The distinctive or main characteristic of a dharma, but rejected the view that they exist in all three times . The Buddhist philosopher Dharmakirti uses the concept of svabhāva, though he interprets it as being based on causal powers. For Dharmakirti, the essential nature (or ‘nature-svabhāva’) is: Bhikkhu Bodhi Bhikkhu Bodhi (born December 10, 1944), born Jeffrey Block , is an American Theravada Buddhist monk ordained in Sri Lanka . He teaches in

5133-409: The early Abhidhamma texts was then not a term which meant ontological independence, metaphysical essence or underlying substance, but simply referred to their characteristics, which are dependent on other conditions and qualities. According to Ronkin: "In the early Sarvāstivāda exegetical texts, then, svabhāva is used as an atemporal, invariable criterion determining what a dharma is, not necessarily that

5220-408: The early Buddhist community and also by geographic distance. According to Frauwallner, the period of the development of the canonical Abhidharma texts is between 250 and 50 BCE. By the time, the different canons began to be written down, and as a result the Abhidharma texts of the early Buddhist schools were substantially different, as can be seen in how different the canonical Abhidharma texts are in

5307-449: The early texts is the "thirty seven qualities that are conducive to awakening" ( bodhipākṣikā dharmāḥ ). This mātṛkā appears in various sūtras, like the Pāsādika-sutta , the Sāmagāma-sutta (and their parallels), and in the Mahāparinirvāṇa-sūtra , where it is said to have been taught by the Buddha just before passing away. Analayo notes that these various lists served a useful purpose in early Buddhism since they served as aids for

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5394-408: The experiential world, while the general Sarvastivada tradition eventually enumerated 75 dharma types. For the Abhidharmikas, truth was twofold and there are two ways of looking at reality. One way is the way of everyday experience and of normal worldly persons. This is the category of the nominal and the conceptual (paññatti), and is termed the conventional truth (saṃvṛti-satya). However, the way of

5481-407: The fact that it is beyond concept, imagination, and projection. Mahāmudrā is sometimes divided into four distinct phases known as the four yogas of mahāmudrā. They are as follows: These stages parallel the four yogas of dzogchen semde . The four yogas of Mahāmudrā have also been correlated with the Mahāyāna five Bhumi paths . Although the Rinzai Zen-tradition emphasises sudden awakening over

5568-411: The form of a commentary on a summary list. Therefore, the different Buddhist Abhidharma texts were developed over time as Buddhist monks and philosophers expanded their analytical methods in different ways. Since this happened in different monastic communities located in different regions, they developed in separate doctrinal directions . This divergence was perhaps enhanced by the various schisms in

5655-913: The good Dhamma → giving ear → consideration of the meaning of the Dhamma → learning the Dhamma by heart → recital → reflective acceptance → faith → right consideration → mindfulness&clear comprehension → protection of the sense faculties → protection of precepts → nonremorse → gladness → rapture → bliss → samādhi → knowledge & vision of things as they have become → repulsion → fading of lust → liberation → Nibbana. Ignorance → conceptual activities → cognition → name & form → six senses → contact → feeling → craving → grasping → existence → birth → aging & death → suffering → faith → right consideration → mindfulness & clear comprehension → protection of sense faculties → protection of precepts → non-remorse → gladness → rapture → bliss → samādhi → knowledge& vision of things as they have become → repulsion → fading of lust → liberation → Nibbana. The Noble Eightfold Path

5742-499: The gradual path not available in the Pali Nikayas of the Theravada school. He outlines three main such expositions of the path, from the following sutras, MA 44, MA 54, and MA 55: Mindfulness & clear comprehension → protection of sense faculties → protection of precepts → non-remorse → gladness → rapture → bliss → samādhi → knowledge & vision of things as they have become → repulsion → fading of lust → liberation → Nibbana. Honouring and attending upon → approaching → listening to

5829-447: The hand. They are mere states ( dhamma ) occurring due to conditions and void. In this way the characteristic of not-self becomes more evident." The Sarvastivadins saw dharmas as the ultimately 'real entities' (sad-dravya), though they also held that dharmas were dependently originated . 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

5916-403: The highest class of tantra, two stages of practice are distinguished, namely generation and completion. In some Buddhist tantras, both stages can be practiced simultaneously, whereas in others, one first actualizes the generation stage before continuing with the completion stage practices. In the first stage of generation, one engages in deity yoga. One practices oneself in the identification with

6003-429: The major achievements of the classical period of Indian philosophy ." Two interpretations of the term "Abhi-dharma" are common. According to Analayo, the initial meaning of Abhidharma in the earliest texts (such as the Mahāgosiṅga-sutta and its parallels) was simply a discussion concerning the Dharma , or talking about the Dharma. In this sense, abhi has the meaning of "about" or "concerning," and can also be seen in

6090-416: The meditational Buddha or deity ( yidam ) by visualisations, until one can meditate single-pointedly on being the deity. In the generation stage of Deity Yoga, the practitioner visualizes the "Four Purities" (Tibetan: yongs su dag pa bzhi ; yongs dag bzhi ) which define the principal Tantric methodology of Deity Yoga that distinguishes it from the rest of Buddhism: In the next stage of completion,

6177-401: The memorization and teaching of the Buddhist doctrine . The use of lists containing doctrinal statements can similarly be seen in Jain literature . The fact that these lists were seen by the early Buddhists as a way to preserve and memorize the doctrine can be seen in the Saṅgīti Sūtra and its various parallels, which mention how the Jain community became divided over doctrinal matters after

6264-565: The mention of a " Mātṛkā Piṭaka" in the Cullavagga as the precursor to the canonical Abhidharma . Migot argues that this Mātṛkā Piṭaka , said to have been recited by Mahākāśyapa at the First Council according to the Ashokavadana , likely began as a condensed version of the Buddhist doctrine that was expanded over time. Thomas and Frauwallner both argue that while the Abhidharma texts of

6351-410: The need arose for an overarching way to classify all these terms and doctrinal elements, and the first such framework was to subsume or include ( saṃgraha ) all main terms into the schema of the 12 āyatanāni, the 18 dhatāvah , and the 5 skandhāh . Over time, the initial scholastic method of listing and categorizing terms was expanded in order to provide a complete and comprehensive systematization of

6438-480: The parallel term abhivinaya (which just means discussions about the vinaya). The other interpretation, where abhi is interpreted as meaning "higher" or "superior", and thus Abhidharma means "higher teaching", seems to have been a later development. Some Western scholars have considered the Abhidharma to be the core of what is referred to as " Buddhism and psychology ". Other scholars on the topic, such as Nyanaponika Thera and Dan Lusthaus , describe Abhidharma as

6525-422: The path to awakening, one which was later adapted and modified by the scholars of the Mahayana tradition. This was called the "five paths" ( pañcamārga), and can be seen in their Abhidharma texts as well as Vasubadhu's Abhidharmakośa (AKBh). The five paths are: Mahāyāna Buddhism is based principally upon the path of a bodhisattva. Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take

6612-472: The person, or temporal eternalism ). Thus, according to Frauwallner, the different Abhidharma canons contained collections of doctrines which were sometimes unrelated to each other and sometimes contradictory. These different Abhidharmic theories were (together with differences in Vinaya ) some of the various causes for the splits in the monastic Saṃgha , which resulted in the fragmented early Buddhist landscape of

6699-568: The person. The Paramatthamañjusa Visuddhimaggatika of Acariya Dhammapala , a later Theravada commentary on the Visuddhimagga , refers to the fact that we often assume unity and compactness in phenomena and functions which are instead made up of various elements, but when one sees that these are merely empty dhammas, one can understand the not-self characteristic: "when they are seen after resolving them by means of knowledge into these elements, they disintegrate like froth subjected to compression by

6786-507: The practitioner can use either the path of method (thabs lam) or the path of liberation ('grol lam) . At the path of method the practitioner engages in Kundalini yoga practices . These involve the subtle energy system of the body of the chakras and the energy channels. The "wind energy" is directed and dissolved into the heart chakra, where-after the Mahamudra remains, and the practitioner

6873-624: The study of scripture, in practice several stages can be distinguished. A well-known example are the Ten Ox-Herding Pictures which detail the steps on the Path. The Long Scroll of the Treatise on the Two Entrances and Four Practices , attributed to Bodhidharma , refers the entrance of principle (理入 lǐrù) and the entrance of practice (行入 xíngrù). To enter by principle means to realize

6960-408: The teachings. 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. There are certain doctrines which were developed or even invented by the Abhidharmikas and these became grounds for the debates among the different early Buddhist schools . The "base upon which the entire [Abhidhamma] system rests"

7047-665: The term svabhāva (Pali: sabhāva) to explain the causal workings of dharmas. This term was used in different ways by the different Buddhist schools. This term does not appear in the sutras. The Abhidharmakośabhāṣya states: “dharma means ‘upholding,’ [namely], upholding intrinsic nature (svabhāva)” while the Theravādin commentaries holds that: “dhammas are so called because they bear their intrinsic natures, or because they are borne by causal conditions.” Dharmas were also said to be distinct from each other by their intrinsic/unique characteristics (svalaksana). The examination of these characteristics

7134-406: The various canonical Abhidharma texts. Some of these texts surpassed the canonical Abhidharma in influence and popularity, becoming the orthodox summas of their particular schools' Abhidharma. Two exegetical texts, both from the 5th century, stand above the rest as the most influential. The works of Buddhaghosa (5th century CE), particularly the Visuddhimagga , remains the main reference work of

7221-594: Was held to be extremely important, the Sarvastivada Mahavibhasa states "Abhidharma is [precisely] the analysis of the svalaksana and samanya-laksana of dharmas". According to Peter Harvey, the Theravadin view of dharmas was that "'They are dhammas because they uphold their own nature [sabhaava]. They are dhammas because they are upheld by conditions or they are upheld according to their own nature' (Asl.39). Here 'own-nature' would mean characteristic nature, which

7308-491: Was not a later addition, but rather was taught in the fourth week of Gautama Buddha 's enlightenment. The Theravada tradition is unique in regarding its Abhidharma as having been taught in its complete form by the Buddha as a single teaching, with the exception of the Kathavatthu , which contains material relating to later disputes and was held to only have been presented as an outline. According to their tradition, devas built

7395-465: Was some kind of Abhidharma to be learned aside from the sūtras and Vinaya. According to Analayo, "the Mūlasarvāstivāda Vinaya does not explicitly mention the Abhidharma, although it reports that on this occasion Mahākāśyapa recited the mātṛkā(s)." Analayo thinks that this reflects an early stage, when what later became Abhidharma was called the mātṛkās . The term appears in some sūtras, such as

7482-427: Was taught by the Buddha to his most eminent disciples, and that therefore this justified the inclusion of Abhidharma texts into their scriptural canon . According to Collett Cox, Abhidharma started as a systematic elaboration of the teachings of the Buddhist sūtras, but later developed independent doctrines. The prominent Western scholar of Abhidharma, Erich Frauwallner , has said that these Buddhist systems are "among

7569-405: Was the work of different monks after his death, and that this was the reason different Abhidharma schools varied widely in their doctrines. However, this school still studied and debated on Abhidharma concepts and thus did not seek to question the method of the Abhidharma in its entirety. Indeed, there were numerous Abhidharma texts written from an Abhidharma perspective. According to K.L. Dhammajoti,

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