Abhidhamma Literature
(Course
code: -)
Many of the
passages in Vibhanga are found in the Patisambhidamagga of the Khuddaka Nikāya.
Examine
(Assignment 02)
Lecturer:
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Name:
Student
Number: HD/MA/13/14/081
Date:
30th
October 2015
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Contents
1. Introduction : Vibhanga and Patisambhidamagga
2. Comparative study on Contents of both Vibhanga and
Patisambhidamagga
3. Similar passages are found in both Vibhanga and
Patisambhidamagga
4. Scholars views on both texts
5. Critical views on Patisambhidamagga weather it is
Abdhimma or not.
6. Conclusion
7. Bibliography
Introduction:
Vibhanga and Patisambhidamagga
Vibhanga and Patisambhidamagga are two texts of
Tipitaka but both does not consists within same baskets. Vibhanga which is
belongs to third basked known as Abhidhamma Pitaka and Patisambhidamagga to the
first basket known as Sutta Pitaka and in Khuddaka Nikaya.
Vibhanga
Initially, Vibhanga is a Buddhist scripture, Part of the Pali Canon of Theravada Buddhism, where
it is included in the Abhidhamma Pitaka. It has translation
into English as the Book of Analysis.
The Abhidhamma Piṭaka consists of seven texts and
these are considered the primary sources of Abhidhamma. The seven texts are:
1. Dhammasaṅganī – this is considered as the
fountain head of the whole Abhidhamma system and contains an exhaustive
catalogue of the ultimate constituents of existence. It is considered the main
text on Buddhist psychology analytically deals.
2. Vibhaṅga with
aggregates, sense bases, elements, truths, dependent origination etc.
3. Dhātukathā – it discusses all phenomena with
reference to aggregates, sense bases and elements
4. Puggalapannatti – provides formal definitions of
different types of individuals
5. Kathāvatthu – compiled by Ven. Moggaliputtatissa
in order to refute non-Theravāda views
6. Yamaka – is a book on the precise use of
technical term
7. Paṭṭhāna – the largest compilation. Its main
purpose is to explain the doctrine of cardinality (?) (paccaya)
The method of analysis is
employed in the Dhammasaṅganī and the Vibhaṅga which are the first and second
books of the Abhidhamma Piṭaka.
Ven. Buddhaghosa wrote the commentaries on the seven
texts of the Abhbidhamma Piṭaka.
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Aṭṭhasalīni
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Dhammasaṅganī
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Samohavinodanī
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Vibhaṅga
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Pancappakaraṇ Aṭṭhakathā
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The five texts – Dhātukathā, Puggalapannatti,
Kathāvatthu, Yamaka and Paṭṭhāna.
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The Buddha preached the Abhidhamma on the
Pandukambala rock at the foot of Pricattaka tree in the Tāvatiṃsa during his
visit to his mother there.
Patisambhidamagga
The Patisambhidamagga or in another term “Path of
discrimination" is a Buddhist scripture, part of the Pali Canon of Theravada Buddhism. It is included there
as the twelfth book of the Sutta Pitaka's Khuddaka Nikaya. Tradition
ascribes it to the Buddha's disciple Sariputta. It comprises
30 chapters on different topics, of which the first, on knowledge, makes up
about a third of the book.
The book deals
with an analysis of Abhidhamma concepts and practices already found in the Sutta Piṭaka and the Vinaya Piṭaka.
As the topics show this work treats some important points of the Buddhist
doctrine.
The
Patisambhidamagga has three divisions (vagga) composed of ten
"chapters" (kathā) each for a total of thirty chapters. The three
divisions are:
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Comparative
study on Contents of both Vibhanga and Patisambhidamagga
Observing the contents of two texts, there are
numbers of topics that has mentioned in both Vibanga as well as
Patisambhidamagga.
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Contents of both Vibhanga and
Patisambhidamagga
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Vibhanga
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Patisambhidamagga
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The book has eighteen chapters, and each deals with a particular topic:
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The
Patisambhidamagga has three divisions (vagga) composed of ten
"chapters" (kathā) each for a total of thirty chapters. The three
divisions are:
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The first comparative mater that could found is
about qualities of Abhidhamma is depicted in Patisambhidamagga. Second, that
the Mahavagga great division explain about Nana or 73 types of knowledge which
that we can find in sixteen chapter of Vibhanga that is also Knowledge or Nana.
In Vibhanga a typical chapter is divided into three parts:
- Sutta method: often consisting of quotations from the Sutta Pitaka
- Abhidhamma method: various lists of synonyms, numerical classifications
- Question method: applies the matika (matrix) of the Dhammasangani
Similar
passages are found in both Vibhanga and Patisambhidamagga
In Vibhnga
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Vibhangapakarana
Nanavibhnhago 16
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Patisambhidamaggo
Mahavagga- Nanakatha
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Tattha Katamam tathagatassa Asavanam khaye
yathabhutam nanam : Idha thagato Asava nam Khaya Anasavam
Cetovimutti Pannavimutti dittheva
dhamme sayam abhayanna saccikatva upasampajja viharatiti Ya kosalanam………
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Katham catu
satthiya akarehi tinnam indriyanam vasibhavana panna Asavanam khnaye nanam:
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Observing
the Nanakatha in Mavagga of Patisambhidamagga the Matika or Matrix could be
seen and in Matika or Matrix in Nanavibhnago of Vibhangappakarana.
In Patisambhidamagga
Wholesome kammas too arise from phassa. Objects of
devotion arouse faith, those whom we should forgive or tolerate help to foster
forbearance, and contemplation of the Buddha and the Arahats make us mindful,
kindly and so forth. So Patisambhidamagga says: "Conditioned by phassa,
there arise fifty cetasikas (mental factors)." It attributes feeling,
perception and kamma-formations to phassa.
We see because of phassa and this phassa occurs because of the eye, the visual object and the visual consciousness. The Buddha's teaching makes a distinction between the visual consciousness and the visual object. Ordinary people tend to confuse the former with the latter, but the Buddha stated clearly that visual consciousness arises from the eye and the visual object, and that phassa means the conjunction of the eye, the visual object and the visual consciousness.
In Vibhngappakarana
Dvadasayatanani : Cakkhayatanam , Rupayatanam ,
Sotayatanam , Saddayatanam , Ghanayatanam , Gandhayatanam , Juhayatanam ,
Rasayatanama , Kayayatanam ,. Pottabbayatanama, Manayatanama , Dhammayatanam .
The analysis
of Ayatana as well as it’s the visual object and the visual consciousness has elaborated
in Patisambhidamagga too.
In Patisambhidamagga
In Patisambhidamagga, Nirvana is described as
unconditioned, permanent and happy, and at the same time as the ultimate empty
thing, thus pointing towards the possibility of permanence and happiness within
emptiness, an idea the Tathagata-garbha tradition draws heavily upon.
Scholars
views on both texts
Tradition ascribes the Patisambhidamagga to the Buddha's
great disciple, Sariputta. The text was
dated by A.K. Warder to approximately 3rd century BCE. According to German
tradition of Indology this text was likely composed around the 2nd century CE.
L.S. Cousins in his review of Hinuber's overview of Pali literature notes that
such a late dating must be a mistake based on unawareness of A.K. Warder's results, according to which
the Patisambhidamagga represent an earlier stage of development of thought than
Theravada canonical Abhidhamma treatises.
The Patisambhidamagga has been described as an "attempt to systematize the Abhidhamma"
and thus as a possible precursor to
the Visuddhimagga.
Critical
views on Patisambhidamagga weather it is Abdhimma or not.
The Patisambhidamagga alleged systematization falls
short even compare to Dhammasangini which is the first probably the oldest work
in the Abhidhamm - pitaka. Frauwllner is, indeed, right in his criticism of the
Patisambhidamagga's systematization and in claiming that is found to be wanting
compared to the Dhamamsangini. But the reason for the undeveloped systematic
structure of the Patisambhidamagga may be the major parts of it overlap with,
or perhaps even predate,the Abhidhamam pitaka. If Patisambhidamagga is markedly
earlier than Frauwallner assumes it to be, then it may be the first Pali text
to use the term Sabhavana. The dating of this work is therefore worth
consideration.
The Patisambhidamagga is not one piece is probably
not all of the same date. Like the other canonical Abhidhamma works, it is
likely to have grown by expansion of its Matikas and it presuppose much of the
Sutta-pitaka , in fact, its first part is based on Dasuttara Sutta of Digha- Nikaya.
The Patisambhidamagga presupposes the Dhammasangini, for it is acquainted with
the latter’s analysis by ‘planes’ or ‘shapes’ (Avacara) and with first triplet,
and occasionally quotes descriptions ordefinations from it. Alternatively, the
two texts may have originated from a common source. The Dhamasangini is a remarked
example of increasing on the formalization and elaboration of the practice of
listing Dhammas: the texts enumerates and desxribes the Dhammas by applying to
them the triple-couplet Abhidhamma – Matika, as well as anticipates the
fourfold Dhamma categorization in
ü Rupa
ü Citta
ü Cetasika
ü Nibbana
Although it does not employ it explicitly. On the
other hand, the Dhammasangini does not yet embody they full-fledged Dhamma
theory, as this is found in the commentaries, and its methods is open- ended.
It does not enumerate all possiable Dhammas , but rather ends the lists by
mentioning ‘ these or whatever other may occur on that occasion’, while these
other are not specified.
Yet even compared to this somewhat loose methods,
the Patisambhidamagga mainfesrs a lesser degree of systematization in its
Dhamma categorization. Although employs several Dhamma definations and
categorization that also feature in the Dhamamsangini’s elaborate
triplet-couplet Matika.
Conclusion
To conclude, the
concept of knowledge and analysis of Ayatana , Matika could be seen in both
Vibhanga as well as Patisambhidamagga. The Vibhanga is divided into eighteen
chapters, each dealing with a particular aspect of the Dhamma, its full
analysis and investigation into each constituent. The arrangement and
classification into groups and categories and follows the same system as in
Dhammasangani. Vibhanga may therefore be regarded as complementary to the
Dhammasangani.
Vibhanga explains the following categories of
Dhamma: Dhandha, Ayatana, Dhatu, Sacca, Indriya, Paticcasamuppada,
satipatthana, sammappadhana, Iddhipada, Bojjhanga, Magga, Jhana, Appammanna,
Sikkhapada, Patisambhida, Nana, Khuddhada vatthu, Dhammadhaya.
It may be seen
from the above list of the eighteen categories that they may be divided into
three separate groups. The first group containing numbers 1-5 deals with mental
and corporeal constituents of beings and two laws of nature to which they are
constantly subjected. The second group containing numbers 7-12 is concerned
with the practice of the holy life which will take beings out of suffering and
the rounds of existence. The remaining six categories serve as a supplement to
the first two groups, supplying fuller information and details where necessary.
The
Patisambhidamagga, it to the Buddha's disciple Sariputta. It comprises
30 chapters on different topics, of which the first, on knowledge, makes up
about a third of the book.
Comparably many
of passages as well as its contents are found in both similarly. Patisambhidamagga
deals with an analysis of Abhidhamma concepts therefore that many passages of
Vibhnaga and Dhammasangini could be found in Patisambhidamagga.
Bibliography
ü Hoiberg, Dale H., ed. (2010). "Abhidhamma
Pitaka". Encyclopedia Britannica. I: A-ak Bayes (15th Ed.). Chicago, IL:
Encyclopedia Britannica Inc. pp. 30–31. ISBN 978-1-59339-837-8.
ü "Abhidhamma Pitaka." Encyclopædia
Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
ü "Pali oral literature", in Buddhist
Studies, Ed Denwood and Piatigorski, Curzon, London, 1982/3
ü Malalasekera, Dictionary of Pali Proper Names, India
Office, 1938, reprinted Pali Text Society, Bristol, volume I, page 138
ü This work (the Parivara) is in fact a very much
later composition, and probably the work of a Ceylonese Thera. from: Book of
the Discipline, volume VI, page ix (translators' introduction)
ü Book of the Discipline, volume VI, page 123
ü "Abhidhamma Pitaka." Encyclopædia
Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
ü Macmillan Encyclopedia of Buddhism (2004), pages 1,
4
ü Buddhist Sects in india, Nalinaksha Dutt, 1978, page
58
ü Several schools rejected the authority of
abhidharma. In: Macmillan Encyclopedia of Buddhism (2004), page 2. (A similar
statement can be found on pages 112 and 756.)
ü "Buddhism." Encyclopædia Britannica.
Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
ü Kanai Lal Hazra, Pali Language and Literature - A
Systematic Survey and Historical Survey, 1994, Vol. 1, page 415
ü Kanai Lal Hazra, Pali Language and Literature - A
Systematic Survey and Historical Survey, 1994, Vol. 1, page 412
ü I.B. Horner, Book of the Discipline, Volume 5, page
398. An older translation of this texts can be found at: Eleventh Khandhaka: On the council of Rajagaha.
ü The Mahisasaka Account of the First Council. see http://santifm.org/santipada/2010/the-first-council/
ü Warder, Indian Buddhism, 3rd ed, page 196
ü Richard King, Early Advaita Vedānta and Buddhism:
The Mahāyāna Context of the Gauḍapādīya-kārikā. SUNY Press, 1995, page 94.
ü Noa Ronkin, Early Buddhist Metaphysics: the Making
of a Philosophical Tradition." Routledge, 2005, page 59.
ü David Kalupahana, Causality: The
Central Philosophy of Buddhism. The University Press of Hawaii, 1975, pages 72,
82. Kalupahana cites texts in the agamas and nikayas that contradict the
doctrine of momentariness.
ü Bareau, Les Sectes bouddhiques du Petit Véhicule,
Ecole Française d'Extrême Orient, Saigon, 1955
ü Kulasekara, K.G.A. Nanasa Sastriya sangrahya (2008)
ü Malalasekara, G.P. Encyclopedia of Buddhism, volume.
（1997， The Government of Ceylon.
ü The new encyclopedia Britanica, volum 1, 2007, USA
ü Krunadasa, Y. The Theravada Abhidhamma,(2010) center
of Buddhist study, university of Hong Kong.
ü Nyanathilika Mahathera, Giude through the Abhidhamma
Pitaka, (2008), BPS
ü Bikkhhu Bodhi, A comprehensive Manual of Abhidhamma,
1992, BPS
ü Chandawimala Maha Stavira, Rerukane, Abhidharma
Margaya,(1987). Prabudda Printers
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