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36-498: The main purpose of the making of Ogoh-ogoh is the purification of the natural environment of any spiritual pollutants emitted from the activities of living beings (especially humans). The forms of Ogoh-ogoh represent the Bhuta-Kala ( Bhuta : eternal energy, Kala : eternal time), according to Hindu teachings. The imperceptible potentials of nature cannot be thoroughly explored by anyone. Philosophically, civilized men are required to manage

72-422: A different topic; for example, the first deals with roots. A typical chapter (there are a number of divergences from this pattern) is in three parts. The first part deals with questions of identity: "Is good root root?" "But is root good root?" The entire Yamaka consists of such pairs of converse questions, with their answers. Hence its name, which means pairs. The second part deals with arising: "For someone for whom

108-554: A way as to refute them. It starts with the question of whether or not a soul exists. It does not identify the participants. The commentary says the debates are between the Theravāda and other schools, which it identifies in each case. These identifications are mostly consistent with what is known from other sources about the doctrines of different schools. It is the only portion attributed to a specific author, Moggaliputta . The Yamaka ( Pairs ) consists of ten chapters, each dealing with

144-423: Is considered to be nothing but a combination of these qualities arranged in space ( akasha ). The result of these qualities are the inputs to our five senses, color ( varna ) to the eyes, smell ( gandha ) to the nose, taste ( rasa ) to the tongue, sound (shabda) to the ears, and touch ( sparsha ) to the body. The matter that we perceive in our mind are just a mental interpretation of these qualities. In addition to

180-506: Is declared an abstraction – instead of concentrating on the fact of material existence, one observes how a physical thing is sensed, felt, perceived. The Four Elements pertinence to the Buddhist notion of suffering comes about due to: Schematically, this can be represented in reverse order as: Thus, to deeply understand the Buddha's Four Noble Truths, it is beneficial to have an understanding of

216-634: Is evident in the Parivara , a late text from the Vinaya Pitaka , which mentions in a concluding verse of praise to the Buddha that this best of creatures, the lion, taught the three pitakas . Modern Western scholarship, however, generally dates the origin of the Abhidhamma Pitaka to sometime around the third century BCE, 100 to 200 years after the death of the Buddha. Therefore, the seven Abhidhamma works are generally claimed by scholars not to represent

252-463: The Taittirīya Upaniṣad describes the five "sheaths" of a person (Sanskrit: puruṣa ), starting with the grossest level of the five evolving great elements: In the Śvetāśvatara Upaniṣad , the deities is identified as the source of the great elements: The same Upanishad also mentions, "When earth, water fire, air and aether arise, when the five attributes of the elements, mentioned in

288-578: The Abhidhamma method. Many of these classifications are not exhaustive, and some are not even exclusive. The mātikā ends with 42 twofold classifications according to the sutta method; these 42 are only used in the Dhammasaṅgani, whereas the other 122 are used in some of the other books as well. The main body of the Dhammasaṅgani is in four parts. The first part goes through numerous states of mind, listing and defining by lists of synonyms, factors present in

324-552: The Suharto regime. Mah%C4%81bh%C5%ABta Traditional Mahābhūta is Sanskrit for "great element". However, very few scholars define the five mahābhūtas in a broader sense as the five fundamental aspects of physical reality. In Hinduism 's sacred literature, the "great" elements ( mahābhūta ) are fivefold: aether, air, fire, water and earth. See also the Samkhya Karika of Ishvara Krishna, verse 22. For instance,

360-521: The early Buddhist schools of India. One text within the Abhidhamma Pitaka addresses doctrinal differences with other early Buddhist schools. Study of the Abhidhamma Pitaka and Theravāda Abhidhamma is a traditional specialty pursued in depth by some Theravada monks. The Abhidhamma Pitaka is also an important part of Theravada Buddhist liturgy that is regularly recited at funerals and festivals. Abhi means "higher" and dhamma here refers to

396-463: The 15th and 16th centuries continued to be preached to lay audiences until the early 20th century. The Abhidhamma Pitika or its summaries are commonly chanted at Theravada funeral ceremonies. Condensed versions of the seven books of the Abhidhamma Pitaka are some of the most common texts found in Thai and Khmer manuscript collections. A survey conducted in the early 20th Century by Louis Finot found that

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432-504: The Abhidhamma Pitaka in classical Sinhalese Buddhism is suggested by the fact that it came to be furnished, not only, like much of the canon, with a commentary and a subcommentary on that commentary, but even with a subsubcommentary on that subcommentary. In more recent centuries, Burma has become the main centre of Abhidhamma studies. However, all of Southeast Asia and Sri Lanka hold it in high regard. Abhidhamma texts composed in Thailand in

468-480: The Abhidharma works recognized by other early Buddhist schools . The Dhammasaṅgani ( Summary of Dharma ) is a manual of ethics for monks. It begins with a mātikā (translated as matrix) which lists classifications of dhammas (translated as phenomena, ideas, states, etc.). The mātikā starts with 22 threefold classifications, such as good/bad/unclassified, and then follows with 100 twofold classifications according to

504-514: The Buddha's teachings in the Suttas . Here the suttas are reworked into a schematized system of general principles that might be called ' Buddhist Psychology '. In the Abhidhamma , the generally dispersed teachings and principles of the suttas are organized into a coherent science of Buddhist doctrine. The Abhidhamma Pitaka is one of several surviving examples of Abhidharma literature, analytical and philosophical texts that were composed by several of

540-698: The Four Elements. Abhidhamma Pi%E1%B9%ADaka The Abhidhamma Piṭaka (English: Basket of Higher Doctrine ) is the third of the three divisions of the Pali Tripitaka , the definitive canonical collection of scripture of Theravada Buddhism . The other two parts of the Tripiṭaka are the Vinaya Piṭaka and the Sutta Piṭaka . The Abhidhamma Piṭaka is a detailed scholastic analysis and summary of

576-750: The Great Elements. In the Satipatthana Sutta ("The Greater Discourse on the Foundations of Mindfulness," DN 22), in listing various bodily meditation techniques, the Buddha instructs: In the Visuddhimagga 's well-known list of forty meditation objects ( kamma ṭṭ hāna ), the great elements are listed as the first four objects. B. Alan Wallace compares the Theravada meditative practice of "attending to

612-460: The Ogoh-ogoh on their shoulders. This procession is accompanied by orchestral music performed by the youth. The use of flares is also a main part of the parade. During the procession, the Ogoh-ogoh is rotated counter-clockwise three times. This act is done at every T-junction and crossroad of the village. Rotating the effigies during the cremational parade and the eve of Nyepi represents the contact of

648-528: The above four elements of underived matter, two other elements are occasionally found in the Pali Canon: According to the Abhidhamma Pitaka , the "space element" is identified as "secondary" or "derived" ( upādā ). While in the Theravada tradition, as well as in the earliest texts, like the Pali Canon, rūpa (matter or form) is delineated as something external, that actually exists, in some of

684-568: The bodies with the spirits. It is intended to bewilder the evil spirits so that they go away and cease harming human beings. The event culminates with the burning of the Ogoh-Ogoh as a symbol of purification, ready for the new year. The Ogoh-ogoh is a very recent addition to the Nyepi ceremonies, first appearing in Denpasar in the early 1980s. At that time, they were carefully monitored for any criticism of

720-473: The books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and they are free from illness, old age and death." (Verse 2.12). In Buddhism , the four Great Elements (Pali: cattāro mahābhūtāni ) are earth, water, fire and air. Mahābhūta is generally synonymous with catudhātu , which is Pāli for the "Four Elements." In this, the Four Elements are a basis for understanding that leads one through unbinding of 'Rupa' or materiality to

756-660: The context of some schools of Mahayana and Vajrayana Buddhism. In the Yogacara view, rūpa is not a substratum or substance which has sensibility as a property. For this school, it functions as perceivable physicality and matter, or rūpa, is defined in its function; what it does, not what it is. As such, the four great elements are conceptual abstractions drawn from the sensorium. They are sensorial typologies, and are not metaphysically materialistic. From this perspective, they are not meant to give an account of matter as constitutive of external, mind-independent reality. This interpretation

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792-575: The emblem of consciousness" to the practice in Mahamudra and Dzogchen of "maintaining the mind upon non-conceptuality", which is also aimed at focusing on the nature of consciousness. In the Pali Canon , the Four Elements are described in detail in the following discourses ( sutta ): The Four Elements are also referenced in: In addition, the Visuddhimagga XI.27 ff has an extensive discussion of

828-848: The existence of the texts of the Vinaya and either the five Nikayas or the four Agamas . Other accounts do include the Abhidhamma. Rupert Gethin however suggests that important elements of Abhidharma methodology probably go back to the Buddha's lifetime. A. K. Warder and Peter Harvey both suggested early dates for the Matrikas on which most of the Abidhamma books are based. These matrika , or matrices, were taxonomic lists that have been identified as likely precursors to fully developed Abhidharma literature. The Abhidhamma Piṭaka consists of seven books: The Pāḷi Abhidhamma collection has little in common with

864-458: The first chapter deals with the five aggregates. A typical chapter consists of three parts. The first of these parts explains the topic according to the sutta method, often word-for-word as in actual suttas. The second is Abhidhamma explanation, mainly by lists of synonyms as in the Dhammasaṅgani. The third employs questions and answers, based on the mātikā, such as "How many aggregates are good?" The Dhātukathā ( Discussion of Elements ) covers both

900-599: The form aggregate arises, does the feeling aggregate arise?" The third part deals with understanding: "Does someone who understands the eye base understand the ear base?" In essence, it is dealing with psychological phenomena. The Paṭṭhāna ( Activations or Causes ) deals with 24 conditions in relation to the matika: "Good dhamma is related to good dhamma by root condition", with details and numbers of answers. This Paṭṭhāna text comprise many cause and effects theory detail expositions, limitation and unlimitation of to their direction depended nature with ultimate. The importance of

936-467: The later schools, like the Yogachara , or "Mind Only" school, and schools heavily influenced by this school, rupa means both materiality and sensibility—it signifies, for example, a tactile object both insofar as that object is tactile and that it can be sensed. In some of these schools, rūpa is not a materiality which can be separated or isolated from cognizance; such a non-empirical category is incongruous in

972-640: The matika and various topics, mostly from the Vibhaṅga, relating them to the 5 aggregates, 12 bases and 18 elements. The first chapter is fairly simple: "In how many aggregates etc. are good dhammas etc. included?" The book progressively works up to more complicated questions: "From how many aggregates etc. are the dhammas dissociated from attention etc. dissociated?" The Puggalapaññatti ( Designation of Person ) starts with its own mātikā, which begins with some standard lists but then continues with lists of persons grouped numerically from ones to tens. This latter portion of

1008-471: The mātikā is then explained in the main body of the work. It lists human characteristics encountered on the stages of a Buddhist path. Most of the lists of persons and many of the explanations are also found in the Anguttara Nikaya . The Kathāvatthu ( Points of Controversy ) consists of more than two hundred debates on questions of doctrine. The questions are heretical in nature, and are answered in such

1044-416: The natural resources without damaging the environment itself. Aside from being the symbol of Bhuta-Kala, Ogoh-ogoh is considered a symbol of modes of nature that form the malicious characters of living beings. Each village usually builds one Ogoh-ogoh mainly built by each village's Seka Truna Truni (Balinese village's youth organization), but often some smaller ogoh-ogoh also built by groups of children around

1080-412: The states. The second deals with material form, beginning with its own mātikā, classifying by ones, twos and so on, and explaining afterwards. The third explains the book's mātikā in terms of the first two parts, as does the fourth, by a different method (and omitting the sutta method). The Vibhanga ( Division or Classification ) consists of 18 chapters, each dealing with a different topic. For example,

1116-633: The supreme state of pure 'Emptiness' or Nirvana. In the Pali Canon , the most basic elements are usually identified as four in number but, on occasion, a fifth and, to an even lesser extent, a sixth element may also be identified. In canonical texts, the four Great Elements refer to elements that are both "external" (that is, outside the body, such as a river) and "internal" (that is, of the body, such as blood). These elements are described as follows: Any entity that carry one or more of these qualities (attractive forces, repulsive forces, energy and relative motion) are called matter ( rupa ). The material world

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1152-484: The teaching of the Buddha. Thus Abhidhamma constitutes the 'Higher Teaching' of the Buddha. According to the two truths doctrine the Buddha adapted his teaching according to the level of education, intellectual capacity and level of spiritual development of those whom he came into contact with. The bulk of what the Buddha taught was aimed towards a class of human being he referred to as puthujjana . These were essentially ordinary people engaged in worldly pursuits. In

1188-423: The village. Some artists also usually build one. After being paraded on a convoy around the town, finally it is burnt to ashes in a cemetery as a symbol of self-purification. An Ogoh-ogoh is normally standing on a pad built of timber planks and bamboos. The pad is designed to sustain the Ogoh-ogoh while it is being lifted and carried around the village or the town square. There are normally eight or more men carrying

1224-525: The words of the Buddha himself, but those of disciples and scholars. Abhidharma literature likely originated as elaboration and interpretation of the suttas, but later developed independent doctrines. The earliest texts of the Pali Canon have no mention of the texts of the Abhidhamma Piṭaka. The Abhidhamma is also not mentioned in some reports of the First Buddhist Council , which do mention

1260-532: The words of the Buddhist scholar Narada Mahathera : 'The Dhamma , embodied in the Sutta Pitaka , is the conventional teaching (Pali: vohāra desanā ), and the Abhidhamma is the ultimate teaching (Pali: paramattha desanā )'. Tradition holds that the Buddha thought out the Abhidhamma immediately after his enlightenment then taught it to the gods some years later. Later, the Buddha repeated it to Sariputta who then transmitted it to his disciples. This tradition

1296-534: Was hotly contested by some Madhyamaka thinkers like Chandrakirti . Many Indian philosophers of both Buddhist and non Buddhist schools also heavily criticized Yogacara thinking. The Four Elements are used in Buddhist texts to both elucidate the concept of suffering ( dukkha ) and as an object of meditation. The earliest Buddhist texts explain that the four primary material elements are the sensory qualities solidity, fluidity, temperature, and mobility; their characterisation as earth, water, fire, and air, respectively,

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