retrofuturist wrote:I can't recall the exact source of that listing but I remember it being taught in Narada's "A Manual of Abhidhamma" text which later went on to form Bhikkhu Bodhi's "comprehensive" one.
Sorry the names of either escape me right now, but I've got a bus to catch soon!
In fact, I'll take it on the train today and try to find it for you...
In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.
retrofuturist wrote:* The absence of reference to the Abhidhamma Pitaka prior to the 3rd Buddhist Council, 294 years after the Buddha's parinibbanaIn the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.
Tradition says that the Buddha thought the Abhidhamma out immediately after his enlightenment, but only taught it some years later, to the gods. He then repeated it to Sariputta, who handed it on to his disciples. This tradition is also evident in the Parivara, a very late addition to 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..
Scholars however generally date the Abhidhamma works to 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 the words of the Buddha himself, but those of disciples and great scholars. Dr Rupert Gethin however said that important elements of abhidhamma methodology probably go back to the Buddha's lifetime. A. K. Warder and Dr Peter Harvey both suggested early dates for the matikas on which most of the Abidhamma books are based. Abhidhamma started out as elaboration of the suttas,[dubious – discuss] but later developed independent doctrines .
As the last major division of the canon, the Abhidhamma Pitaka has had a checkered history. It was not accepted as canonical by the Mahasanghika school[dubious – discuss] and several other schools[dubious – discuss]. Another school included most of the Khuddaka Nikaya within the Abhidhamma Pitaka. Also, the Pali version of the Abhidhamma is a strictly Theravada collection, and has little in common with the Abhidhamma works recognized by other Buddhist schools. The various Abhidhamma philosophies of the various early schools have no agreement on doctrine and belong to the period of 'Divided Buddhism' (as opposed to Undivided Buddhism). The earliest texts of the Pali Canon have no mention of (the texts of) the Abhidhamma Pitaka. The Abhidhamma is also not mentioned in some reports of the First Buddhist Council, which do mention the existence of the texts of the Vinaya and either the five Nikayas or the four Agamas. Other accounts do include the Abhidhamma.
In the Theravadin Abhidhamma Pitaka, unlike the Abhidharma Pitaka of the Sarvastivada school, ontological theorizing is absent, and the question of ontological status of dharmas remains a moot point. The notion of sabhava (Sanskrit: svabhava) is only utilized in late Theravadin texts. The doctrine of momentariness is also a late addition to Theravada thought. It only appears at the time of Buddhaghosa.
Chris wrote:Parts of the Abhidhamma were recited at the earlier Buddhist Councils, and, at the Third Council it became fixed into its present form when the Katthavatthu was added.
Guide Through the Abdhidhamma Pitaka, by Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1983), p xi.
Although modern critical scholarship attempts to explain the formation of the Abhdihamma by a gradual evolutionary process, Theravada orthodoxy assigns its genesis to the Buddha himself. According to the Great Commentary (maha-atthakatha) quoted by Acariya Buddhaghosa, "What is known as Abhidhamma is not the province nor the sphere of a disciple: it is the province, the sphere of the Buddhas". (Asl 410; Expos., p.519)
The commentarial tradition holds, moreover, that it was not merely the spirit of the Abhdihamma, but the letter as well, that was already realised and expounded by the Buddha during his lifetime
As you doubtlessly know, the Abhidhammattha Sanghaha translates as "the Compendium of Things contained in the Abhidhamma" (p15). Given your reluctance to accept it as a reference indicative of the teachings of the Abhidhamma Pitaka, do you therefore question that the prominent Abhidhammattha Sanghaha is actually a "compendium of things contained in the Abhidhamma" after all?
Dmytro wrote:A good comparative overview:
http://books.google.com.ua/books?id=pH8 ... 3#PPA84,M1
retrofuturist wrote:Actually it turns out it wasn't the intro to SN I was thinking of, though it possibly gives a clue on pages 33/34 as to the "seeds" referred to above.
I would type it now, but I'm off to plant trees down Werribee Gorge / Pentland Hills way for my "Community Leave Day" at work.
Bhikkhu Bodhi, Samyutta Nikaya, pp34-35 wrote:From this way of characterizing the two Nikayas, we might see SN and AN as offering two complementary perspectives on the Dhamma, both inherent in the original teaching. SN opens up to us the profound perspective reached through contemplative insight, where the familiar consensual world of persons and things gives way to the sphere of impersonal conditioned phenomena arising and perishing in accordance with laws of conditionality. This is the perspective on reality that, in the next stage in the evolution of Buddhist thought, will culminate in the Abhidhamma. Indeed, the connection between SN and the Abhidhamma appears to be a close one, and we might even speculate that it was the nonsubstantialist perspective so prominent in SN that directly gave rise to the type of inquiry that crystallized in the Abhidhamma philosophy. The close relationship between the two is especially evident from the second book of the Pali Abhidhamma Pitaka, the Vibhanga, which consists of eighteen treatises each devoted to the analyis of a particular doctrinal topic. Of these eighteen, the first twelve have their counterparts in SN. Since most of these treatises included a "Suttanta Analysis" (suttantabhajaniya) as well as a more technical "Abhidhamma Analysis" (abhidhammabhajinaya), it is conceivable that the Suttanta Analyses of the Vibhanga were the primordial seeds of the Abhidhamma and that it was among the specialists in SN that the idea arose of devising a more technical expository system which eventually came to be called the Abhidhamma.
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