SABBATTIVĀDA (PĀLI)/SARVĀSTIVĀDA (SANSKRIT)
Tuesday, March 15, 2016
SARVĀSTIVĀDA ABHIDHAMMA
VIBHAJJAVĀDA (ORIGINAL BY VEN. NYĀNEINDA)
SARVĀSTIVĀDINS' TEACHING ON 'INDIVIDUAL
Therāvāda Sarvāstivāda 1 Rūpa Rūpa 2 Vedanā Caitasika 3 Saññā --4 Saṅkhārā Visampsayutta Saṅkārā 5 Viññāṇa Asavikāra citta
The dhammās exist in their subtlest state.
The arguments given in Kathāvattuppakarana: Sarvāstivādins: „All the five dhammās exist but not always and not everyware and in the sense of form.“ (This theory is called by Theravāda 'Suddhikanaya' ='pure logic'. Theravādins: „If the material aggregate does not give up its materiality (rūpabhava) then rūpabhāva becomes permanent, eternally existing like Nibbāna.“ Sarvāstivādins: „Rūpabhava is different from Nibbānabhava.“ Theravādins: They asked whethe the past (atīta) gives up its pastness (atītabhava). Sarvāstivādins: „No, it doesn't. When the atītabhāva exists, anāgatabhāva and paccuppannabhava do not exist like atītabhāva, when the anāgatabhāva exists atītabhāva does not exist like anāgatabhāva.“
ABHIDHARMA OF SARVĀSTIVĀDINS
The origin of Sarvāstivāda school is not known. Some scholars believe this school came to be after the Second Buddhist Council. By the time of Third Council this Theravāda got division into various branches and Sarvāstivāda was one of them. The Abhidharma doctrine of this school had much developed along with scholastic Buddhism. This school is considered the most representative of the entire Buddhist schools. Even the Mahāyāna schools were influenced by the doctrines of this school both positively and negatively. Originally, the basic proposition of the Sarvāstivāda school was, as its name signifies, the doctrine of 'sarvaṃ asti' (all things exist). From this popular and plain proposition the school developed a rational and detailed doctrine. The seven Abhidharma books as the fundamental Abhidharma of Sarvāstivāda are: 1. Saṅgītipariyāya 2. Dharmaskandha 3. Prajñāpti 4. Vijñāṇakāya 5. Dhātukāya 6. Prakarana 7. Jñānaprasthāna These seven treatises were divided into three groups: SAUTRĀNTIKA
ĀRANYAKA PERIOD,
SAUTRĀNTIKA
VARIOUS ABHIDHAMMA TRADITIONS
THE ORIGIN AND DEVELOPMENT OF ABHBIDHAMMA TRADITION
The origin and devleopment of the Abhidhamma extended over a considerable period of gradual and systematic historical evolution. The traditional claim, shared alike by the Theravādins and the Sarvāstivādins ascribed the Abhidhamma, both in regard to its historical origin as well as in regard to its literary form, to the Buddha himself. The Aṭṭhasalīni of the Theravādins, which describes the Buddha as the first Abhidhammika, goes to the length of claiming that the seven treatises of the Abhidhamma Piṭaka were themselves uttered by the Buddha. According to them, the Abhbidhamma was inspired by the earnest aspiration for enlightenment, Monday, February 29, 2016
ŚRAMAṆA TRADITION
Śramaṇa tradition or ascetic movement in India can be recognized as a philosophical movement which stands against traditional Brahmanic religion. In this regard many scholars are of opinion that initiation of ascetic movement marks the beginning of new era in Indian religious and philosophical movements. In the process of declining of religion and progress towards philosophy many individual thinkers came into existence in addition to prominent Upaniṣad thinkers. Jaina Mahāvīra and Śākyamuni Buddha can be recognized as the most prominent figures that gave birth to this era. There were many contradictory opinions in relevant to the origin of ascetic movement. As we are aware, traditional Brahmanic religion or Brahmanism dealt with mundane matter. Brahmanic rites and rituals were centered upon worldly gain. Up to Brahmanic period, people turned to depend on outside courses that were considered as more powerful then themselves. They were outward dominated and not inward dominated. In the contrary they were not attempting or identifying the internal course that could be directed to overcome or understand external courses. The inferiority complex, with regard toUPANIṢAD THEORY
UPANIṢAD PERIOD
ĀRANYAKA PERIOD
Āranyaka period was new era of thinking that the Āryan society of understand the nature and life through wisdom purity. In the Brahmin period Āryans expected a better future through yāgas based on faith and devotion. Preference to the spiritual development is given in the Āranyaka period as a result of this; the demand for yāga become loses. The spiritual development was open for all without any discrimination all low castes including women are permitted to practice spiritual development. This count is done without wasting money and other assets. Āranyaka period can be considered as a new era in the Vedic thought because the significance of the spiritual development was established
during this period. Wisdom became very important than the faith and devotion. Yoga practices were introduced during the Āranyaka period. Many people went to the forest to meditate when they need mental (sati) function; scholars are not unanimous about the origin of the Āranyaka period. According to Vedic period tradition Aranyaka period is an extent of Sañyāsi Āśrama (stage) four Āśramas; 1) Brahma Cariya, 2) Ashastas, 3) Vanapratha, and 4) Sañyasi. During the Sañyasi period, Brāhmaṇa who was come to the old age goes to the forest to meditate. In the four stages of meditation started only in the Sañyasi period. Therefore some argue that the Āranyaka period could be considered as a development of the Sañyasi stage. There is
THE THEORY OF KAMMA
CONCEPT OF KAMMA
All religions in India teach about kamma. Vedic Brahmanism teaches all action to please the God on good kamma and those aagainst the wish of the God on bad kamma. Thus sacrifice is called kamma, a good action to please the god. Upaniṣadic taechers give a more moral meaning. Some șramaṇa teachers – especially the materialists – did not believe in kamma. The Jainas believed that one's past kamma is the
ORIGIN OF BUDDHISM
When Buddhism arose there were two main religious traditions: Brāhmaṇa and Śramaṇa. The terms samaṇa-brāhmaṇa in the suttas refer to these two traditions. The Brāhmaṇic tradition were of two levels: (a) Vedic (b) Upaniṣadic Vedic-Brāhmaṇic tradition depended mainly on sacrifice Yajña also called karma. It was believed in sacrifice as in the most effective mean of security of happiness here and here-after. Therefore it was called Yajña-mārga or karma-mārga. In this tradition there was the belief in a creator God and a pantheon of other gods. The worship of them, offerings to them were the main religious practice. The Upaniṣadic tradition is more philosophical. It believed in a universal
principal called Brāhmaṇ (viṣva-ātman) which should have been the source of everything. Its counterpart was ātman (pudgda(?)ātman). Both those were metaphysical concepts. The way to salvation was the realization of the ultimate oneness of the Brāhmaṇ – ātman. This had to be attained through knowledge (jñāna) produced by the practice of mental concentration and observance of severe ascetic practices (aṭṭhakilamathānuyogo). The Śramaṇa tradition opposed these beliefs. There were six famous Śramaṇa teachers: 1. Ajita (a materialist who did not believe in morality) 2. Makkhalī (inclined to materialism; completely denied personal effort and action (kiriyavāda and viriyavāda) ) 3. Pakudha (inclined to materialism) 4. Pūrana (inclined to materialism) 5. Sañjaya (a sceptic) 6. Mahāvīraan (an extremist who preached non-violence and kamma determinism) Ajita was a materialist who did not believe in morality.
BRAHMIN PERIOD
THE YAMA AND ITS CONCEPTS
According to early Vedic teaching Yama was a god who lived above in the sky, he was known as the first human being who died. All dead people go to Yama and live with him. This belief was changed due to the rational reasoning. Āryans thought that it was unjust to permit all human beings those who have done good and bad to live together with Yama without a time limited. As a result of further questioning Āryans accepted that all dead people go to Yama and Yama inquires about their previous characters and allows those who have done good to remain in the heaven and sends others to the hell which is situated under the earth. Āryans believed that dead could not live forever in the hell or in the heaven on what they have done in the previous lives because merits and demerits were collected by every individual was limited. With a limited merits or demerits, one cannot live in the heaven or in the hell forever. It is not clear for what would happen to them at the end of merits and demerits earned by the individual. It was unjust to live forever in that heaven or in the hell for limited quality merits or demerits. So
Henotheism
Peculiar to stage of time, the Āryans were disposed to pay reverence to gods as supreme, standing
side by side, but at some circumstances only one is holding the highest position. It happened that
they choose the supreme gods like Indra, Varuṇa and Prajāpati. In this period they seemed to have
Polytheism
As the relationship or 'alliance' bbetween the Āryans and the mighty beings pursued, the Āryans
continued gradually to personify the forces of nature and to an extent converted them into
Anthropomorphism
elements existent in nature were important factors affecting their very lives, that these natural
elements were somehow powerful or out of their control and at the same time, they were much
fascinated by them. Thunders, wind, rain, storm etc. Held obviously, as they believed, some kind of
standing personalities behind these phenomena that, as they do, possessed manlike nature. As they
VEDIC PERIOD
According to archeological traces, Āryan people entered India at about the time of decline of the
Indus civilization (about 1600 B.C.) they were probably barbarian invaders, who conquered the Indus
people and destroyed their cities. These Āryans were nomadic herdsmen, who spoke in an early form
of Sanskrit, called Vedic after the earliest extant Indian texts (the Veda) which can at present be
read. The earliest of these Vedic texts of the Āryans were perhaps composed two or three centuries
EMERGENCE OF BUDDHISM: HISTORICAL BACKGROUND
1). Omnipotent (having great or much power)
2). Omnipresent (to be everywhere)
3). Omniscient (knowing everything) and also must have the abilities to create, sustain and destroy
the universe.
Aryans venerated in the Vedic period and Varuṇa was famous one among those gods. He was considered
as a powerful god comparing to other gods; he was the famous as the controller of the world order
EMERGENCE OF BUDDHISM: HISTORICAL BACKGROUND
The Origins of Buddhism and their relationship to Indian thought are expected to study here.
Special attention is drawn to the following topics for this purpose.
Vedic thought on philosophical trends such as the path of Karma (Karmamārga) and the
path of Ñāna (Ñānamārga), Yogic meditation and the realization of truth, the concept of soul,
rebirth and liberation; a study of the independent concepts that sprang up in the Vedic tradition;
survey of the Brahmin and ascetic traditions; teachings and life stories of six religious teachers
contemporary to the Buddha; multiple theories of liberation; the pre-Buddhist awareness of Jhāna
and Samāpati; self-mortification and theory of soul; self-indulgence and materialism; view of
Pubbantākappikas and Aparantakappikas; the influence of pre-Buddhist thought and culture on the
emergence and nature of Buddhism; Buddhism criticism of views (Diṭṭhi); Buddhist interpretation
of traditional terms; the way in which the Buddha refuted the contemporary religious and
philosophical foundation; Buddhist criticism of traditional Indian religions and philosophies;
identity and uniqueness of Buddhist thought.
Recommended Reading:
EMERGENCE OF BUDDHISM: HISTORICAL BACKGROUND
The Origins of Buddhism and their relationship to Indian thought are expected to study here. Special attention is drawn to the following topics for this purpose. Vedic thought on philosophical trends such as the path of Karma (Karmamārga) and the path of Ñāna (Ñānamārga), Yogic meditation and the realization of truth, the concept of soul, rebirth and liberation; a study of the independent concepts that sprang up in the Vedic tradition; survey of the Brahmin and ascetic traditions; teachings and life stories of six religious teachers contemporary to the Buddha;
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