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LESSON
2856 sat 29 Dec 2018
Do Good Be Mindful - Awakened One with Awareness (AOA)
Assignment - Diploma in Buddhist Studies (DTBS)
1. What is Abhidhamma Pitaka? (5M)
2. List and explain seven books of Abhidhamma(20 M)
3. What is Mind ? Define Mind according to philosophy, scienceand
Abhidhamma view (10 M)
4. Explain Lobha ( 5 M)
5.Expliain Dosa (5M)
6. Explain Moha (5M)
7. List and explain kamavacara ( Kāmāvacara: ’sense-sphere’
)akusala lobbamula,dosamula, mohamula
cittas (10M )
8. List and explain kamavacara ahetuka akusala vipaka cittas (10 M)
9. List and explain kamavacara ahetuka kusala vipaka cittas (10 M)
10. List and explain kamavacara sobnakusala citta (10M)
11. List and explain kamavacara sobana vipaka citta (10 M)
12.
13. List and explain kamavacara sobana kiria citta (10M)
14. List and explain Rupavacara kusala citta (10 M)
15. List and explain Rupavacara vipaka citta (10 M)
List and explain Rupavacara kusala citta (10 M)
16. List and explain Rupavacara kiria citta (10 M)
17. List and explain Arupavacara kusala citta (10 M)
List and explain Rupavacara kiria citta (10 M)
18. List and explain Arupavacara vipaka citta (10 M)
19. List and explain Arupavacara kiria citta (10 M)
20. List and explain Lokutara magga citta (10 M)
21. List and explain Lokutara phala citta (10 M)
22. What is Jhana ? List and explain Jhana factors and nivaranaas (10 M)
http://www.buddhanet.net/higher.htm
Guide to Tipitaka
WHAT IS THE ABHIDHAMMA PITAKA?
Abhidhamma, the Higher Teaching of the Buddha.
Abhidhamma is the third great division of the Pi¥aka. It is a huge
collection of systematically arranged, tabulated and classified
doctrines of the Buddha, representing the quintessence of his Teaching.
Abhidhamma means Higher Teaching or Special Teaching; it is unique in
its abstruseness, analytical approach, immensity of scope and
conduciveness to one’s liberation.
The Buddha dhamma has only one taste, the taste of liberation.
But in
Suttanta discourses, the Buddha takes into consideration the
intellectual level of his audience, and their attainments in pæramø. He
therefore teaches the dhamma in conventional terms (vohæra vacana),
making references to persons and objects as I, we, he, she, man, woman,
cow, tree, etc. But in Abhidhamma the Buddha makes no such concessions;
he treats the dhamma entirely in terms of the ultimate reality
(Paramattha sacca). He analyses every phenomenon into its ultimate
constituents. All relative concepts such as man, mountain, etc. are
reduced to their ultimate elements which are then precisely defined,
classified and systematically arranged.
Thus in Abhidhamma everything is expressed in terms of khandhas, five
aggregates of existence; æyatanas, five sensory organs and mind, and
their respective sense objects; dhætu, elements; indriya, faculties;
sacca, fundamental truths; and so on. Relative conceptual objects such
as man, woman, etc. are resolved into ultimate components of khandhas,
æyatanas, etc. and viewed as an impersonal psycho-physical phenomenon,
which is conditioned by various factors and is impermanent (anicca),
suffering (dukkha) and is without a permanent entity (anatta).
Having resolved all phenomena into ultimate components analytically (as
in Dhammasa³ga¼ø and Vibha³ga) it aims at synthesis by defining
inter-relations (paccaya) between the various constituent factors (as in
Pa¥¥hæna). Thus Abhidhamma forms a gigantic edifice of knowledge
relating to the ultimate realities which, in its immensity of scope,
grandeur, subtlety, and profundity, properly belongs only to the
intellectual domain of the Buddha.
https://alwell.gitbooks.io/introduction-to-abhidhamma/content/the_seven_books_of_the_abhidhamma/index.html
The Seven Books of the Abhidhamma
Introduction
The Abhidhamma consists of the following seven books:
The Seven Books of the Abhidhamma
Introduction
The Abhidhamma consists of the following seven books:
Dhammasangaṇī (translated as “Buddhist Psychological Ethics”, P.T.S. and
also translated by U Kyaw, Myanmar.)
Vibhaṅga (translated as “ Book of Analysis”, P.T.S.)
Dhātukathā (Translated as “Discourse on Elements”, P.T.S.)
Puggalapaññatti (Translated as “A Designation of Human Types”, P.T.S.)
Kathā vatthu (Translated as “Points of Controversy”, P.T.S.)
Yamaka (the Book of Pairs, not translated into English)
Paṭṭhāna (Translated in part as “Conditional Relations”, P.T.S. )
A summary of the contents of these seven books has been given by Ven.
Nyanatiloka in his “Guide through the Abhidhamma Piṭaka” (B.P.S. Kandy,
1971) and also by U Kyaw Khine in the introduction to his translation of
the Dhammasaṅ ganī.
Therefore, I will render only some salient features
of each book with the purpose to show that the classifications found in
the Abhidhamma are not mere lists to be read and memorized. They all
point to the investigation of the realities of our daily life. In this
way the paññā is developed that sees realities as they are, as
impermanent, dukkha and anattā. This kind of paññā leads to the
eradication of defilements.
The commentary to the Dhammasaṅganī, the
first book, is the “Atthasālinī”, edited by the venerable Buddhaghosa
and translated as “Expositor”.
The Dhammasaṅganī begins with the Mātika,
a table of contents or matrix, which is an introduction. It is more
extensive than a table of contents.
This mā tikā has been arranged by
way of triads and dyads. It is a survey of the contents of the first
book and can even serve as an introduction to all seven books. Different
groups of defilements have been listed, such as the intoxicants
(āsavas), fetters, ties, floods, yokes, hindrances.
After the Abhidhamma
matrix there is a Suttanta matrix, explaining sutta terms.
The Atthas
ālinī, the commentary to the Dhammasaṅganī, dedicates a whole chapter to
explain the notions of the Mātika.
The Mātikā begins with: kusala
dhammā, akusala dhammā, avyā kata dhammā.
In these three terms all that
is real has been contained. In avyākata dhammā, indeterminate dhammas,
are included all realities that are not kusala or akusala, namely:
vipākacittas, kiriyacittas, rū pas and nibbāna.
The whole Tipiṭaka is
directed towards the liberation from the cycle of birth and death
through insight.
This appears also in the Mātika, where we read
(1013-1015):
“Dhammas going to building up; going to pulling down; going to neither.”
The Atthasālinī elaborates: “… ’accumulation’ means that which is
accumulated by kamma and corruptions. It is a name for the processes of
rebirth and decease. ’Leading to accumulation’ are ’those causes which
by being accomplished to go to, lead a man, in whom they arise, to that
round of rebirth’. It is a name for co-intoxicant moral or immoral
states. Nibbāna being free from ’cumulation’, which is another word for
’accumulation’, is called dispersion. ’Leading to dispersion’ is ’going
towards that dispersion which he has made his object.’ It is a name for
the Ariyan Paths. Or, ’leading to accumulation’ are those states which
go about severally arranging (births and deaths in) a round of destiny
like a bricklayer who arranges bricks, layer by layer, in a wall.’
’Leading to dispersion’ are those states which go about destroying that
very round, like a man who continually removes the bricks as they are
laid by the mason.”
3. What is Mind ? Define Mind according to philosophy, science and
Abhidhamma view (10 M)
Cetasikas seem to imply an externalist view (citta comes into contact
with something, they also rise and disappear with citta together)
because according to externalism, for a mind content to arise, it is necessary to be related to the environment in the right way.
Citta itself seems to be an intrinsic property though, as far as
every agent is capable of knowing something. This strongly implies an
internalist viewpoint (there are intrinsic and unique properties of
agents that mental contents supervene upon), as our contents are individuated by the properties of our bodies.
4. Explain Lobha ( 5 M)
5.Expliain Dosa (5M)
6. Explain Moha (5M)
The action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
https://www.budsas.org/ebud/word-of-buddha/wob4nt06.htm
Rebirth-Producing Kamma
M. 43
Truly, because beings, obstructed by ignorance (avijjaa) and ensnared by
craving (tanhaa) seek ever fresh delight, now here, now there,
therefore fresh rebirth continually comes to be.
A. III. 33
And the action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
However, through the fading away of ignorance, through the arising of
wisdom, through the extinction of craving, no future rebirth takes place
again.
A. III. 33
For the actions which are not done out of greed, hatred and delusion,
which have not sprung from them, which have not their source and origin
in them: such actions, through the absence of greed, hatred and
delusion, are abandoned, rooted out, like a palm-tree torn out of the
soil, destroyed, and not able to spring up again.
A. VIII. 12
In this respect one may rightly say of me: that I teach annihilation,
that I propound my doctrine for the purpose of annihilation, and that I
herein train my disciples; for certainly I do teach annihilation-the
annihilation, namely, of greed, hatred and delusion, as well as of the
manifold evil and unwholesome things.
The Pa.ticca Samuppaada, lit, the Dependent Origination, is the doctrine
of the conditionality of all physical and mental phenomena, a doctrine
which, together with that of Impersonality (anattaa), forms the
indispensable condition for the real understanding and realization of
the Buddha’s teaching. It shows that the various physical and mental
life-processes, conventionally called personality, man, animal, etc.,
are not a mere play of blind chance, but the outcome of causes and
conditions. Above all, the Pa.ticca-Samuppaada explains how the arising
of rebirth and suffering is dependent upon conditions; and, in its
second part, it shows how, through the removal of these conditions, all
suffering must disappear. Hence, the Pa.ticca-Samuppaada serves to
elucidate the second and the third Noble Truths, by explaining them from
their very foundations upwards, and giving them a fixed philosophical
form.
The following diagram shows at a glance how the twelve links of the
formula extend over three consecutive existences, past, present, and
future:
Past Existence 1. Ignorance (avijjaa) Karma Process (kamma-bhava) 5
causes: 1, 2, 8, 9, 10
2. Karma-Formations (sankhaaraa)
Present Existence 3. Consciousness (vi~n~naa.na) Rebirth-Process
(upapatti-bhava) 5 results: 3-7
4. Mental and Physical Existence (naamaruupa)
5. 6 Sense Organs (sa.l-aayatana)
6. Sense-Impression (phassa)
7. Feeling (vedanaa)
8. Craving (ta.nha) Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10
9. Clinging (upaadaana)
10. Process of Existence (bhava)
Future Existence 11. Rebirth (jaati) Rebirth-Process (upapatti-bhava) 5
results: 3-7
12. Decay and Death (jaraa-marana)
The links 1-2, together with 8-10, represent the Karma-Process,
containing the five karmic causes of rebirth.
The links 3-7, together with 11-12, represent the Rebirth-Process,
containing the five Karma-Results.
Accordingly it is said in the Patisambhidaa-Magga:
Five causes were there in past,
Five fruits we find in present life.
Five causes do we now produce,
Five fruits we reap in future life.
(Quoted in Vis. Magga XVII)
For a full explanation see Fund. III and B. Dict.
https://archive.org/details/FundamentalAbidhamma
Fundamental Abhidhamma,
Part 1, Dr. Nandamalabhivamsa, 2005
Dhammasangani (”Enumeration of Phenomena”).
This book enumerates all the
paramattha dhamma (ultimate realities) to be found in the world.
According to one such enumeration these amount to:
52 cetasikas (mental factors), which, arising together in various
combination, give rise to any one of…
…89 different possible cittas (states of consciousness)
4 primary physical elements, and 23 physical phenomena derived from them
Nibbana
7. List and explain kamavacara ( Kāmāvacara: ’sense-sphere’
)akusala lobbamula,dosamula, mohamula
cittas (10M )
8. List and explain kamavacara ahetuka akusala vipaka cittas (10 M)
9. List and explain kamavacara ahetuka kusala vipaka cittas (10 M)
10. List and explain kamavacara sobnakusala citta (10M)
11. List and explain kamavacara sobana vipaka citta (10 M)
12.
13. List and explain kamavacara sobana kiria citta (10M)
14. List and explain Rupavacara kusala citta (10 M)
15. List and explain Rupavacara vipaka citta (10 M)
List and explain Rupavacara kusala citta (10 M)
16. List and explain Rupavacara kiria citta (10 M)
17. List and explain Arupavacara kusala citta (10 M)
List and explain Rupavacara kiria citta (10 M)
18. List and explain Arupavacara vipaka citta (10 M)
19. List and explain Arupavacara kiria citta (10 M)
20. List and explain Lokutara magga citta (10 M)
21. List and explain Lokutara phala citta (10 M)
Part of Lokiya Cittas.
Kamavacara cittas are
- 30 asobhana cittas or non beautiful consciousness, and
- 24 sobhana cittas or beautiful cittas.
In summary, kamavacara cittas are 54.
- 30 are asobhana cittas or non beautiful consciousness.
(12 are akusala cittas and they are ugly cittas.18 ahetuka cittas are not beautiful because they lack beautiful cetasika.)
- And 24 cittas are kamasobhana cittas.
cittas of the sense-sphere;
In the case of the kamavacara cittas, piti arises with the cittas which are accompanied by pleasant feeling (somanassa).
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