micchādhimokkho/viparitādhimokkho (Abhidhamma question)

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sphairos
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micchādhimokkho/viparitādhimokkho (Abhidhamma question)

Post by sphairos »

Dear Abhidhamma specialists,

I wonder if you know if the concept adhimokkha is used somewhere in the Abhidhamma treatises in negative sense, as a wrong adhimokkha (like micchā-adhimokkha)?

I find it in negative sense only in the late materials of the ṭīkā level and younger: micchādhimokkho.

Maybe it appears in the earlier, root texts in negative sense but in another wording? Something like viparitādhimokkho etc.?

Would be very grateful for any help.
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How true are your ways?
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robertk
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Re: micchādhimokkho/viparitādhimokkho (Abhidhamma question)

Post by robertk »

http://www.vipassana.info/cetasikas11.html
Since adhimokkha is one of the "particulars" it accompanies cittas of the four jartis and thus it can be kusala, akusala, vipaka or kiriya as we have seen, the "particulars" do not arise with every citta
sphairos
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Re: micchādhimokkho/viparitādhimokkho (Abhidhamma question)

Post by sphairos »

robertk wrote: Sun May 09, 2021 3:54 pm http://www.vipassana.info/cetasikas11.html
Since adhimokkha is one of the "particulars" it accompanies cittas of the four jartis and thus it can be kusala, akusala, vipaka or kiriya as we have seen, the "particulars" do not arise with every citta
That was not my question, I am perfectly aware about that.
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Dhammanando
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Re: micchādhimokkho/viparitādhimokkho (Abhidhamma question)

Post by Dhammanando »

For negative applications of the term in the suttas it would be better to look at the use of its source verb, adhimuccati, and its past participle adhimutta.

As for the noun, see its use in the chapter on paticcasamuppāda in the Abhidhamma's Vibhanga and its commentary.
Anabhirati kho, āvuso, imasmiṃ dhammavinaye dukkhā, abhirati sukhā.

“To not delight in this dhammavinaya, friend, is painful; to delight in it is bliss.”
(Sukhasutta, AN 10:66)
sphairos
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Re: micchādhimokkho/viparitādhimokkho (Abhidhamma question)

Post by sphairos »

Dhammanando wrote: Mon May 10, 2021 11:32 am For negative applications of the term in the suttas it would be better to look at the use of its source verb, adhimuccati, and its past participle adhimutta.

As for the noun, see its use in the chapter on paticcasamuppāda in the Abhidhamma's Vibhanga and its commentary.
Bhante, thanks for your suggestions.

Do you know if there is anything similar in the Pāli Abhidhamma sources to this teaching that we find in the Abhidharmakośa:
[Reply by the Sautrāntika:699] - Fool! You cling to the words [granthajña] and miss the meaning [na tu arthajña]. The Fortunate One, however, said that it is the meaning [artha], and not the words, on which one should rely.700 The [true] meaning of this Sūtra passage is evident: Blinded by ignorance [avidyāndha], foolish people are convinced [adhimukta] that the uninterrupted stream (prabandha; pravāha) of conditioned forces (saṃskṛta; saṃskāra)701 [has the nature of] self (ātman), of what belongs to the self [ātmīya], and are, therefore, obsessed [abhiṣvajante] with the stream. {14 a} For the sake of removing their false conviction [mithyādhimokṣā] and the obsession that results from it, the Fortunate One702-wanting to make it clear that the stream (pravāha) [of conditioned forces (saṃskāra)] has the nature of being conditioned (saṃskṛtatva), i.e., of being produced [through dependence or] through successive causes" (pratītyasamutpannatā)- made the following statement about the three characteristics of that which is produced through [dependence or] successive causes
(P.S.

the correct reading is, of course, viparītādhimokkha.)
How good and wonderful are your days,
How true are your ways?
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