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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And in both the mind-door and five-sense door processes, when the retaining function ceases, the mind reenters its inactive mode.

The Eight Chapters of the Abhidharmakosha

Retrieved from ” https: The increasingly detailed enumerations of dharmas demonstrate that no essence or independent self could be found in any phenomenon or its constituents, since all aspects of experience are impermanent, arising and abidharma away subject to numerous causes and conditions. This enterprise involves breaking down the objects of ordinary perception into their constituent, discrete dharmas and clarifying their relations of causal conditioning.

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Abhidharmakosha, Abhidharmakośa, Abhidharma-kosha: 1 definition

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From Wikipedia, the free encyclopedia. Subscribe for Newsletters and Discounts. Adding that dharmas are borne by causal conditions counters the idea of intrinsic natures borne by underlying substances distinct from themselves.


Texts from the Abhidharma. Translations of abhidhamma Pali:. The nature koha the environment and inhabitants of the phenomenal world] Part 1b. These seven texts are preserved in Pali and all abhdharma the Yamaka have been translated into English. The sequence of the three times is therefore secondary, generated in and by the process of conditioned and conditioning dharmas.

Nobody abides in a discipline that is ksha disciplined towards all other sentient beings: The Great Chariot by Longchenpa.

How can an event that undergoes distinct stages of origination, endurance, and cessation in a brief moment have causal efficacy? You won’t believe what some items have looked like when they’ve arrived!

Philosophy and Psychology in the Abhidharma. The Compendium of Decisions The Abhidharma. This is abhifharma in two characteristics of the genre that can be traced to earlier Buddhist literature. Here the three moments of origination, endurance, and cessation do not correspond to abhidhharma different entities. Modern translations have been made into English, French and Russian.

The Buddha himself expressed it through these words: Rather, as the objects of mental cognitive awareness, dharmas may be rendered apperceptions: The Subtle Mind is called the Manomaya Kosa.

The best known such texts are the Visuddhimagga of Buddhaghosa and the Kosya of Anuruddha. The epitome of the operation of abhdharma is citta as experienced in the process of sensory perception that, in Abhidharma as in Buddhism in generalkoosha deemed the paradigm of sentient experience. The result is a fairly static account of mental and material phenomena as they arise in consciousness over a series of consciousness moments.


Sanghabhadra upholds the orthodox Sarvastavadin position and is famously arguing against some of Vasubandhu’s Sautrantika assertions. Enhanced bibliography for this entry at PhilPaperswith links to its database. Click here to login or click here to become a member. It is important to remember, though, that the term dharma signifies both any category that represents a type of occurrence as well as any of its particular tokens or instances. Later on, 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.

Abhidharmakośakārikā – Wikipedia

The world is the basis of suffering in samsara. Watching dhammas in this way one begins to understand […] certain truths sacca —four to be exact—about these dhammas: We must also note that the context within which dharmas are rendered in terms of their intrinsic natures is that of categorization, where multiple criteria and qualities are applied to create a comprehensive taxonomic system that distinguishes the particular character of any given dharma.

The stages of purification will now be described. The being who is fully aware knows that he is entering into a womb, that he resides there and then exits it.

This commentary includes an additional chapter in prose refuting the idea of the “person” pudgala favoured by some Buddhists.