Hi all,
Is the Abhidharma-kosa text accepted by Theravadin Buddhists? Are there any contradictions between the Pali Canon and Abhidharma-kosa?
Abhidharma-kosa
- tiltbillings
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Re: Abhidharma-kosa
The Kosha presents the doctrines of the Sarvasivadin school and the Abhidharma-kosa-bhasya, its commentary, critiques the Kosha from the standpoint of the Sautrantika school. Both are attributed to Vasubandu.PaulD wrote:Hi all,
Is the Abhidharma-kosa text accepted by Theravadin Buddhists? Are there any contradictions between the Pali Canon and Abhidharma-kosa?
Where one finds significant differences between the Pali Canon of the Theravadins and the canon of the Sarvastivadins as reflected in the Kosha, is going to be in the Abhidhamma/Abhidharma Pitakas. Rupert Gethin's THE FOUNDATIONS OF BUDDHISM, an inexpensive book well worth getting, will give you a very good idea of the differences.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Abhidharma-kosa
Probably most of the differences between the Theravada and Sautrantika-Sarvastivada (ie. the Kosa & Bhasya) views are indeed due to their different Abhidhamma / Abhidharma texts.tiltbillings wrote:The Kosha presents the doctrines of the Sarvasivadin school and the Abhidharma-kosa-bhasya, its commentary, critiques the Kosha from the standpoint of the Sautrantika school. Both are attributed to Vasubandu.PaulD wrote:Hi all,
Is the Abhidharma-kosa text accepted by Theravadin Buddhists? Are there any contradictions between the Pali Canon and Abhidharma-kosa?
Where one finds significant differences between the Pali Canon of the Theravadins and the canon of the Sarvastivadins as reflected in the Kosha, is going to be in the Abhidhamma/Abhidharma Pitakas. Rupert Gethin's THE FOUNDATIONS OF BUDDHISM, an inexpensive book well worth getting, will give you a very good idea of the differences.
However, some are due to different suttas / sutras. For example, things like the "intermediate being" (anantarabhava) and "essential purity of mind" (cittaprabhasa).
But, because the Kosa & Bhasya goes for a Vibhajyavada position, ie. that only the present exists, but future and past do not, which is against the Sarvastivada idea and in step with the Theravada, then you'll find a lot of common points between the Theravada and Kosa. After all, a lot of the Sarvastivada ideas and other doctrines all hinge on their "three times exist" (sarvasti) theory. Once the Kosa rejects that, it takes up other positions. For example, the way in which karma is explained over time and multiple lives.
This period of sectarian Buddhism is enormously complex, and it seems that you will seldom find two texts (even in the same school) which are entirely in agreement with each other. Let alone between two groups separated by thousands of miles of the Indian sub-continent.
Happy Kosa-ing.
My recently moved Blog, containing some of my writings on the Buddha Dhamma, as well as a number of translations from classical Buddhist texts and modern authors, liturgy, etc.: Huifeng's Prajnacara Blog.
Re: Abhidharma-kosa
A more detailed comparison is found in Herbert V. Guenther, "Philosophy and Psychology in the Abhidharma", which compares the Theravada abhidhamma, the Abhidharmakosha and the Abhidharmasamuccaya.
Mettāya,
Kåre
Kåre
- tiltbillings
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Re: Abhidharma-kosa
Which is one of his easier to read books, though out of print. A good place to start, however, would be with Gethin's book.Kare wrote:A more detailed comparison is found in Herbert V. Guenther, "Philosophy and Psychology in the Abhidharma", which compares the Theravada abhidhamma, the Abhidharmakosha and the Abhidharmasamuccaya.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Abhidharma-kosa
My recently moved Blog, containing some of my writings on the Buddha Dhamma, as well as a number of translations from classical Buddhist texts and modern authors, liturgy, etc.: Huifeng's Prajnacara Blog.
Re: Abhidharma-kosa
Thanks very much for giving the sources on differences between abhidhamma/abhidharma.
Best wishes
Best wishes
- Dhammanando
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Re: Abhidharma-kosa
As well as those mentioned by early posters, there are significant differences in the descriptions of the various paramattha dhammas. Mindfulness, for example, is held by the Theravada to be a beautiful mental factor that arises only with kusala cittas in non-arahants and kriya cittas in arahants. But Vasubandhu treats it as an ethically indifferent factor that may be present with both kusala and akusala cittas.PaulD wrote:Are there any contradictions between the Pali Canon and Abhidharma-kosa?
Dhammanando
Rūpehi bhikkhave arūpā santatarā.
Arūpehi nirodho santataro ti.
“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
Arūpehi nirodho santataro ti.
“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
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Re: Abhidharma-kosa
And even more potentially shocking for Theravadin (and Sarvastivadin) Abhidhamma types - nirvana is not a dharma.Dhammanando wrote:As well as those mentioned by early posters, there are significant differences in the descriptions of the various paramattha dhammas. Mindfulness, for example, is held by the Theravada to be a beautiful mental factor that arises only with kusala cittas in non-arahants and kriya cittas in arahants. But Vasubandhu treats it as an ethically indifferent factor that may be present with both kusala and akusala cittas.PaulD wrote:Are there any contradictions between the Pali Canon and Abhidharma-kosa?
Dhammanando
My recently moved Blog, containing some of my writings on the Buddha Dhamma, as well as a number of translations from classical Buddhist texts and modern authors, liturgy, etc.: Huifeng's Prajnacara Blog.
- tiltbillings
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Re: Abhidharma-kosa
Shocking, even from the standpoint of the suttas.Paññāsikhara wrote:
And even more potentially shocking for Theravadin (and Sarvastivadin) Abhidhamma types - nirvana is not a dharma.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
- retrofuturist
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Re: Abhidharma-kosa
Greetings,
Metta,
Retro.
I guess it's the old "mindfulness of the sniper" argument.Dhammanando wrote:But Vasubandhu treats it as an ethically indifferent factor that may be present with both kusala and akusala cittas.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
- tiltbillings
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Re: Abhidharma-kosa
Which Mahayanist Alan Wallace tries to use against the Theravada vipassana tradition.retrofuturist wrote:
I guess it's the old "mindfulness of the sniper" argument.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
- Dhammanando
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Re: Abhidharma-kosa
For me that disagreement, though it may historically have generated the more noise, nonetheless seems not as momentous as the one regarding mindfulness.Paññāsikhara wrote:And even more potentially shocking for Theravadin (and Sarvastivadin) Abhidhamma types - nirvana is not a dharma.Dhammanando wrote:As well as those mentioned by early posters, there are significant differences in the descriptions of the various paramattha dhammas. Mindfulness, for example, is held by the Theravada to be a beautiful mental factor that arises only with kusala cittas in non-arahants and kriya cittas in arahants. But Vasubandhu treats it as an ethically indifferent factor that may be present with both kusala and akusala cittas.PaulD wrote:Are there any contradictions between the Pali Canon and Abhidharma-kosa?
Dhammanando
One practising rightly will sooner or later know for herself whether nibbana is the mere absence of kilesas and dukkha (as the Sautrantikas held) or a real dhamma cognized by a supramundane consciousness (as the Theravada holds). An accurate grasp of nibbana isn't needed for realizing it, but only for avoiding mistaking experiences that are not nibbana for nibbana.
But with a wrong conception of sati one won't practise rightly at all.
Rūpehi bhikkhave arūpā santatarā.
Arūpehi nirodho santataro ti.
“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
Arūpehi nirodho santataro ti.
“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
- tiltbillings
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Re: Abhidharma-kosa
Bhante, If you and Ven Paññāsikhara could outline the difference between the Theravada and the Kosa position on sati, I would greating appreciate it. I think it would be considerable interest to others as well.Dhammanando wrote:
But with a wrong conception of sati one won't practise rightly at all.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Abhidharma-kosa
Would that necessitate the whole background of how each perceives the basic functioning of mental events, too, in relation to mind, objects, etc.?tiltbillings wrote:Bhante, If you and Ven Paññāsikhara could outline the difference between the Theravada and the Kosa position on sati, I would greating appreciate it. I think it would be considerable interest to others as well.Dhammanando wrote:
But with a wrong conception of sati one won't practise rightly at all.
My recently moved Blog, containing some of my writings on the Buddha Dhamma, as well as a number of translations from classical Buddhist texts and modern authors, liturgy, etc.: Huifeng's Prajnacara Blog.