Abhidxarma - Abhidharma - Wikipedia

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Budda Tavatimsada Abhidhammani va'z qilmoqda
Budda Tavatimsada Abhidhammani va'z qilmoqda

Abhidxarma (Sanskritcha ) yoki Abhidhamma (Pali ) qadimiy (miloddan avvalgi III asr va undan keyin) Buddist Buddistda paydo bo'lgan doktrinaviy materiallarning batafsil o'quv taqdimotlarini o'z ichiga olgan matnlar sutralar. Shuningdek, u sxolastik metodning o'zi va ushbu usul o'rganishi aytilgan bilim sohasini ham anglatadi.

Bxikxu Bodhi uni "[buddaviylik] ta'limotining mavhum va yuqori darajada texnik tizimlashtirilishi" deb ataydi, bu "bir vaqtning o'zida a falsafa, a psixologiya va an axloq qoidalari, barchasi ozodlik dasturi doirasida birlashtirilgan. "[1] Ga binoan Piter Xarvi, Abhidxarma usuli "ba'zida Suttalarda uchraydigan so'zlashuv odatiy tilining nomuvofiqliklaridan qochishga va hamma narsani psixo-falsafiy aniq tilda bayon etishga" intiladi. Shu ma'noda, bu "yakuniy haqiqat" ga buddaviy qarashni eng yaxshi ifoda etishga urinishdir (paramartha-satya).[2]

Abhidharma adabiyotining turli xil turlari mavjud. Dastlabki kanonik Abhidharma ishlaydi (masalan Abhidhamma Pitaka ) falsafiy risolalar emas, balki asosan dastlabki doktrinali ro'yxatlarning qisqacha mazmuni va ekspozitsiyalari, ularga ilova qilingan tushuntirishlar bilan.[3][4] Ushbu matnlar buddistlarning dastlabki ro'yxatlari yoki matritsalari asosida ishlab chiqilgan (metakas) asosiy ta'limotlar.

Keyinchalik Abhidharmadan keyingi kanonik asarlar katta risolalar sifatida yozilgan (śāstra ), sharhlar sifatida (axakata ) yoki kichikroq qo'llanma sifatida. Ular ko'proq rivojlangan falsafiy asarlar bo'lib, ular kanonik Abhidxarmada bo'lmagan ko'plab yangiliklar va ta'limotlarni o'z ichiga oladi.[5]

Abhidharma ikkalasi o'rtasida ham muhim stipendiya sohasi bo'lib qolmoqda Theravada va Mahayana Buddistlar.

Ta'rif

Belgiyalik indolog Etienne Lamotte abhidharmani "adabiy taraqqiyot yoki shaxslarning taqdimotisiz, toza va sodda ta'limot" deb ta'riflagan.[6] So'zlashuv bilan taqqoslaganda sutralar, Abhidharma matnlari mazmuni va uslubi jihatidan ancha texnik, analitik va tizimli. The Teravadin va Sarvastivadin Abhidharmikalar odatda Abhidharmani toza va so'zma-so'z deb hisoblashgan (nippariyaga) yakuniy haqiqatning tavsifi (paramattha sacca) va mukammal ifodasi ma'naviy donolik sutralar "an'anaviy" deb hisoblangan (sammuti) va majoziy (pariya) Budda tomonidan ma'lum bir odamlarga, aniq dunyo sharoitlariga qarab, ma'lum vaqtlarda berilgan ta'limotlar.[7] Ular Abhidxarmani Budda o'zining eng ko'zga ko'ringan shogirdlariga o'rgatgan va shuning uchun bu Abhidharma matnlarini ularning Muqaddas Kitob kanoniga kiritishni asoslaydi, deb hisoblashdi.

Kollett Koksning so'zlariga ko'ra, Abhidhamma sutta ta'limotini muntazam ravishda ishlab chiqishdan boshlagan, ammo keyinchalik mustaqil ta'limotlarni rivojlantirgan.[8] Abhidharmaning taniqli g'arbiy olimi, Erix Frauvalner bu buddaviy tizimlar "klassik davrining eng katta yutuqlaridan biri" deb aytdi Hind falsafasi."[9]

"Abhi-dharma" atamasining ikki talqini keng tarqalgan. Analayoning so'zlariga ko'ra, Abhidharmaning dastlabki matnlardagi dastlabki ma'nosi (masalan Mahagosiṅga-sutta va uning o'xshashliklari) shunchaki Dharma haqidagi munozara yoki Dharma haqida gapirish edi. Shu ma'noda, abhi "haqida" yoki "tegishli" ma'nosiga ega va parallel atamada ham bo'lishi mumkin abhivinaya (bu faqat vinaya haqidagi munozaralarni anglatadi).[10] Boshqa talqin, qaerda abhi "oliy" yoki "ustun" ma'nosida talqin qilinadi va shu sababli Abhidxarma "yuqori o'qitish" degan ma'noni anglatadi, keyinchalik rivojlanish bo'lgan.[10]

G'arbda ba'zilar Abhidhammani "deb ataladigan narsaning asosiy qismi deb hisoblashgan.Buddizm va psixologiya ".[11] Kabi mavzu bo'yicha boshqa yozuvchilar Nyanaponika terasi va Dan Lusthaus Abhidhammani Buddist deb ta'riflang fenomenologiya[12][13] Noa Ronkin va Kennet Inada buni tenglashtirmoqda Jarayon falsafasi.[14][15] Bxikxu Bodhi tizimi yozadi Abhidhamma Pitaka bu "bir vaqtning o'zida a falsafa, a psixologiya va an axloq qoidalari, barchasi ozodlik dasturi doirasida birlashtirilgan. "[16] Ga binoan L. S. amakivachchalari, suttalar ketma-ketliklar va jarayonlar bilan shug'ullanish, Abhidhamma esa voqealar va hodisalarni tasvirlaydi.[17]

Kelib chiqishi va tarixi

Zamonaviy stipendiya

Zamonaviy olimlar odatda Abhidharma matnlari Budda davridan keyin miloddan avvalgi III asrda paydo bo'lgan deb hisoblashadi. Shuning uchun Abhidharmaning kanonik asarlari odatda olimlar Buddaning so'zlarini emas, balki keyingi buddistlarning so'zlarini ifodalaydi deb da'vo qilishadi.[3] Piter Skilling Abhidharma adabiyotini "bir necha asrlik intellektual harakatlarning yakuniy natijasi" deb ta'riflaydi.[6]

Budda vafotidan keyin Buddist kanonining tuzilishi haqidagi turli xil Vinaya yozuvlarida Abhidharmaning kanonik maqomi to'g'risida turli xil ba'zan ziddiyatli rivoyatlar keltirilgan.[18] Maxashoghika Vinaya Sutra Pitaka va Vinaya Pitakadan tashqari Abhidharma haqida gapirmasa ham, Mahasaka, Theravada, Dharmaguptaka va Sarvastivada Vinayaslarning barchasi turli xil ma'lumotlarni taqdim etadilar, ular Sutralardan tashqari Abhidharma haqida bilib olishlari kerak edi. Vinaya.[19] Analayoning so'zlariga ko'ra, "Myaslasvastivada Vinaya'da Abhidharma haqida aniq so'z yuritilmagan, garchi u shu kuni Maxakiyapa matika (lar) ni o'qigan".[20] Analayoning ta'kidlashicha, bu keyinchalik Abhidharma bo'lgan "motokalar" deb nomlangan dastlabki bosqichni aks ettiradi. Ushbu atama ba'zi sutralarda uchraydi, masalan Mahagopalaka-sutta (va unga parallel), bu bilimdon rohib Dharma, Vinaya va motikalarni biladigan odam, degan.[21]

Qadimgi yadro ( metakas)

Birinchi Kengashning tasviri Rajgir, Nava Jetavana-dagi rasm, Shravasti.

Kabi turli xil olimlar André Migot, Edvard J. Tomas, Erix Frauvalner, Rupert Getin va Yoxannes Bronxorst Abhidharma deb nomlangan ta'limot atamalarining dastlabki va qadimgi ro'yxatlariga asoslanganligini ta'kidladilar makotas (Sanskritcha: motoka).[22] Migot "Matiṛka Pitaka " ichida Kullavagga kanonikaning kashshofi sifatida Abhidxarma. Migot buni ta'kidlaydi Matiṛka Pitakatomonidan o'qilganligi aytilgan Mahakasyapa da Birinchi kengash ga ko'ra Ashokavadana, ehtimol vaqt o'tishi bilan kengaytirilgan buddaviylik ta'limotining ixcham versiyasi sifatida boshlangan.[23] Tomas va Frauvalner ikkala maktabning Abhidharma asarlari alohida-alohida tuzilgan bo'lsa-da, katta farqlarga ega bo'lsa-da, ular umumiy materialning "qadimiy yadrosi" ga asoslangan deb ta'kidlaydilar.[24][25] Rupert Getin deb yozadi makotas Abhidhamma kitoblarining o'zlaridan oldingi davrga tegishli.[26][27]

Frauvalnerning so'zlariga ko'ra:

Eng qadimgi buddizm an'analarida yo'q Abhidharmapitaka lekin faqat motoka. Buning ma'nosi shundan iboratki, Buddaning va'zlarida oz sonli fundamental ta'limotlardan tashqari, bir qator ta'limot tushunchalari ham mavjud. Ushbu kontseptsiyalarni to'plash va saqlash uchun eng maqbul shakl bu keng qamrovli ro'yxatlar bo'lar edi. Ushbu turdagi ro'yxatlar chaqirildi motokava Abhidharma keyinchalik rivojlandi.[28]

Dan keng foydalanish motoka ba'zilarida topish mumkin dastlabki buddaviy matnlar shu jumladan Sagīti Sutta va Dasuttara Sutta ning Dygha Nikaya (shuningdek Sagīti Satra va Daśtara Satra Dgrgha amagama).[29] Raqamli tartibda joylashtirilgan doktrinal atamalarning o'xshash ro'yxatlarini AN 10.27 va AN 10.28 da topish mumkin. Tse fu Kuan shuningdek, ba'zi sutralari Aguttara Nikoya (AN 3.25, AN 4.87-90, AN 9.42-51) Abhidhamma uslubi uslubini tasvirlaydi.[29]

Doktrinal xulosa vazifasini bajaradigan shunga o'xshash ro'yxatni o'z ichiga olgan yana bir sutra bu Madhyama-agama "Sferalarni tushuntirish bo'yicha ma'ruza" (MĀ 86), unda yangi tayinlangan monastirlarga o'qitiladigan o'ttiz bitta mavzu ro'yxati mavjud.[30] Ning oxirgi sutra Madhyama-agama, MĀ 222, xuddi shunday doktrinistik xulosani o'z ichiga oladi, unda uchta ro'yxat bitta ro'yxatga kiritilgan: sakkizta faoliyat ro'yxati, o'nta aqliy fazilatlar va amaliyotlar ro'yxati va qaramlikning paydo bo'lishining o'n ikkita aloqasi.[31] Pali tilida bu ikkalasida hech qanday o'xshashlik yo'q.

Bxixu Analayoning so'zlariga ko'ra dastlabki matnlarda paydo bo'lgan yana bir muhim doktrinalar ro'yxati - bu "uyg'onish uchun qulay bo'lgan o'ttiz etti fazilat" (bodhipākṣikā dharmāḥ ).[32] Bu motoka kabi turli sutralarda uchraydi Pasadika-sutta, Samagoma-sutta (va ularning parallelliklari) va Mahāparinirvāṇa-sitra, bu erda Budda tomonidan yo'ldan ozgina oldin o'rgatgan deyilgan.[33]

Analayoning ta'kidlashicha, ushbu turli xil ro'yxatlar dastlabki buddizmda foydali maqsadga xizmat qilgan, chunki ular doktrinani yodlash va o'qitish uchun yordamchi bo'lib xizmat qilgan.[34] Ro'yxatlarning ishlatilishini Jayn adabiyotida ham ko'rish mumkin.[35] Ushbu ro'yxatlar dastlabki buddistlar tomonidan ta'limotni saqlab qolish va yodlashning bir usuli sifatida ko'rilganligi, Sagīti Satra va uning turli xil o'xshashliklari, bu Jeyn jamoasining o'z rahbarlari vafotidan keyin doktrinalar masalasida qanday bo'linib ketganligini eslatadi. Sutta ripāriputra doktrinal atamalar ro'yxatini o'qiyotgan holda tasvirlangan va jamoat ta'limga nisbatan "birdam, bir ovozdan va biz bir-birimiz bilan bahslashmaymiz" bo'lib qolishini bildirgan va shu bilan birga ular doktrinani birgalikda o'qishlarini bildirgan.[36] Orasidagi chambarchas bog'liqlik Sagīti Satra va Abhidxarmani Sarvastivada maktabining kanonik Abhidharma matnlaridan biriga asos bo'lganligi bilan ko'rish mumkin. Saṅgipipariya, bu sutraning sharhidir.

Frauvalnerning ta'kidlashicha, 12 kabi asosiy fundamental tushunchalar oyatani, 18 dhatava va 5 skandxah ko'pincha .da guruh bo'lib uchraydi dastlabki buddaviy matnlar. Shuningdek, u turli xil matnlarda uchraydigan yana bir shunday ro'yxatni ko'rsatib o'tdi: "mavjudlik tsiklida chalkashlik uchun bir nechta import elementlari guruhini o'z ichiga oladi" va Ogavagga ning Samyuttanikaya.[37] Ushbu ro'yxatlar buddaviylik ta'limotini tushuntirishning asosiy usuli sifatida ishlab chiqilgan va ehtimol og'zaki tushuntirishlar bilan birga keltirilgan bo'lib, ular rivojlanishda va kengayishda davom etgan va keyinchalik yozib olingan..[37]

Boshqa tegishli dastlabki usul "atribut" deb nomlanadi metakka " va atributlarning dyad yoki triadasiga bo'lingan atamalar ro'yxatiga ishora qiladi. Masalan, atamalarni mavjud bo'lgan narsalarga birlashtirish mumkin rūpa (shakl, jismoniy) yoki arūpa (shaklsiz), saṃskṛtam (qurilgan) yoki asaṃskṛtam, va uchligi kualam (foydali), akualam (zararli) yoki avyākṛtam (aniqlanmagan).[38] Ushbu usulning dastlabki shaklini Dasuttara Sutta.

Abhidharmaning rivojlanishi

Ushbu ro'yxatlardagi turli xil elementlarning tushuntirishlari, shuningdek, ushbu elementlarning qanday bog'langanligi bilan bog'liq (samprayogah) bir-birlari bilan. Vaqt o'tishi bilan, ushbu barcha atamalar va doktrin elementlarni tasniflashning umumiy usuliga ehtiyoj paydo bo'ldi va birinchi ramka quyidagilarni o'z ichiga olgan edi:samgraha) barcha asosiy shartlar 12 ning sxemasiga kiritilgan oyatani, 18 dhatava va 5 skandxah.[39]

Vaqt o'tishi bilan doktrinani to'liq va har tomonlama tizimlashtirishni ta'minlash uchun terminlarni ro'yxatlash va turkumlashning dastlabki sxema usuli kengaytirildi. Analayoning so'zlariga ko'ra, Abhidharmaning boshlanishi "iloji boricha kengroq bo'lish, yo'lda taraqqiyot uchun dastlabki nutqlarda berilgan ko'rsatmalarni yo'lning barcha jihatlari to'g'risida to'liq tasavvur bilan to'ldirish istagi bilan ilhomlangan". yo'l bilan bog'liq bo'lgan har qanday narsaning to'liq xaritasini taqdim eting. "[40]

Frauvalner tushuntirganidek, ushbu sxema bo'yicha impuls tufayli ro'yxatlar hajmi jihatidan kattalashgan metakas yangilarini ishlab chiqarish uchun bir-biri bilan birlashtirilib, farqlash kabi yangi tushunchalar va sxemalar kiritildi cittas va caitasikās va turli xil elementlarni bir-biri bilan bog'lash yoki bog'lashning yangi usullari.[41]

Analayoning so'zlariga ko'ra, ushbu turli xil ro'yxatlar ham yakka holda taqdim etilmagan, balki og'zaki an'analarning bir qismi bo'lgan qandaydir sharh va tushuntirishlarni o'z ichiga olgan. Ba'zan ushbu sharhda boshqa sutralardan iqtiboslar keltirilgan va bu izlar kanonik Abhidharma matnlarida uchraydi. Vaqt o'tishi bilan ushbu sharhlar va ularga qo'shib berilgan ro'yxatlar bir-biridan ajralmas bo'lib qoldi va sharhlar kanonik maqomga ega bo'ldi.[4] Shunday qilib, Analayoning so'zlariga ko'ra:

pratimokaning sharh bilan kombinatsiyasi Vinayaning rivojlanishi uchun muhim bo'lganidek, abxidxarmaning rivojlanishida ham motokalarning sharh bilan kombinatsiyasi muhim rol o'ynadi. Shunday qilib, matekadan uning eksgeziyasi bilan birgalikda foydalanish Abhidxarma va Vinayaga xos xususiyatdir, ularning ekspozitsiyalari ko'pincha xulosalar ro'yxatiga sharh shaklida bo'ladi.[42]

Shu sababli, Buddistlar Abhidharma matnlari vaqt o'tishi bilan rivojlanib bordi, chunki buddistlar tahlil usullarini turli yo'llar bilan kengaytirdilar. Bu turli joylarda joylashgan turli jamoalarda sodir bo'lganligi sababli, ular alohida ta'lim yo'nalishlarida rivojlandi. Ushbu kelishmovchilik, ehtimol, buddistlar jamoasidagi turli xil qarama-qarshiliklar va geografik masofa bilan kuchaygan. Frauvalnerning fikriga ko'ra, kanonik Abhidharma asarlari rivojlanish davri miloddan avvalgi 250 dan 50 gacha.[43] Turli xil kanonlar yozila boshlagan vaqtga kelib, turli maktablarning Abhidharma matnlari bir-biridan farq qilar edi, chunki buni Theravada va Sarvastivādin kanonik Abhidharma matnlari qanchalik farq qiladi. Bu farqlar boshqa kanonik to'plamlarga qaraganda ancha aniqroq (Sutras, Agamas va Vinaya). Shunday qilib, turli maktablarning Abhidharma to'plamlari har bir mazhab uchun juda xosdir.[44] Abhidmalik turli urf-odatlarida bir-biri bilan juda muhim falsafiy kelishmovchiliklar paydo bo'ldi (masalan, shaxsning holati yoki vaqtinchalik abadiylik ). Shunday qilib, Frauvalnerning fikriga ko'ra, turli xil Abhidxarma kanonlarida ba'zida bir-biri bilan bog'liq bo'lmagan, ba'zan esa qarama-qarshi bo'lgan ta'limotlar to'plamlari mavjud edi.[45]

Ushbu turli xil abhidammik nazariyalar (farqlar bilan birgalikda) Vinaya ) monastirda bo'linishlarning turli xil sabablari Sangha natijasida, buddistlarning parchalanib ketgan dastlabki landshafti paydo bo'ldi Dastlabki buddaviy maktablari. Ammo bu farqlar mutlaqo mustaqil sektalar mavjudligini anglatmas edi, Rupert Getin ta'kidlaganidek, "hech bo'lmaganda keyingi buddaviylik an'analarida eslatib o'tilgan maktablarning ba'zilari" kartezyanlar "," inglizlar uchun "norasmiy fikr maktablari bo'lgan bo'lishi mumkin. Zamonaviy falsafa tarixi uchun empiriklar yoki 'kantiyaliklar'.[46] VII asrga kelib xitoylik ziyoratchi Xuanzang xabarlarga ko'ra etti xil an'analardan Abhidharma matnlarini to'plash mumkin.

Ushbu turli xil Abhidharma asarlari barcha hind buddaviy maktablari tomonidan kanonik sifatida qabul qilinmagan, masalan Mahasangxika maktab ularni kanonning bir qismi sifatida qabul qilmaganga o'xshaydi.[3][47][48] Boshqa maktabga ko'pchilik kiradi Xuddaka Nikaya Abhidhamma Pitaka ichida.[3]

Turli xil yopilgandan so'ng Buddist qonunlari, Abhidharma matnlari tuzishda davom etdi, ammo endi ular kanonik matnlarga sharhlar (masalan, Pali kabi) Axakata va Mahovibxava ) yoki mustaqil risolalar ('straāstra' ) o'z huquqlarida.[49] Ushbu post-kanonik matnlarda keyingi ta'limot yangiliklari va yangiliklarni topish mumkin. Noa Ronkin yozganidek, "post-kanonik Abhidharma matnlari murakkab munozara va mustaqil tekshiruv usullarini qo'llagan murakkab falsafiy traktatlarga aylandi, natijada ularning qonuniy antiqalaridan ancha yiroq doktrinaviy xulosalar paydo bo'ldi".[5] Frauvalner yozganidek, bu keyingi asarlar turli xil kanonik Abhidxarma matnlaridan chinakamiga to'liq falsafiy tizimlarni qurishga urinishlar edi.[50]

Ushbu matnlarning ba'zilari ta'siri va mashhurligi bo'yicha kanonik Abhidharmadan ustun kelib, o'zlarining ma'lum maktablari Abhidharmaning pravoslav summasiga aylandi. Ikkala 5-asrga oid ikkita ekzetik matn, eng ta'sirchan sifatida boshqalardan ustun turadi. Ishi Buddaxosa (Milodiy 5-asr), ayniqsa Visuddimagga, Theravada maktabining asosiy ma'lumotnomasi bo'lib qolmoqda, ammo Abhidharmakośa (Milodiy 4-5 asr) Vasubandxu ikkalasida ham Abhidharma tadqiqotlari uchun asosiy manba bo'lib qolmoqda Hind-Tibet buddizmi va Sharqiy Osiyo buddizmi.[51]

Zamonaviy davrda faqat Abhidharmalar Sarvastivadinlar va Teravadinlar to'liq to'plamlar sifatida saqlanib qolgan, ularning har biri yetti kitobdan iborat bo'lib, ularga izohiy adabiyotlar kiritilgan. Abhidharma matnlarining oz qismi Xitoy kanonida va shuningdek, sanskrit tilida saqlanib qolgan, masalan, Ripāriputra Abhidharma Śāstra ning Darmaguptaka maktab va Pudgalavadaning turli xil matnlari an'ana.[52][53] Ushbu turli xil urf-odatlar ba'zi o'xshashliklarga ega bo'lib, guruhlarning o'zaro ta'sirini yoki maktablarning ajralib chiqishini to'xtatadigan ba'zi bir umumiy fikrlarni bildiradi.[54]

An'anaviy qarashlar

Budda Abhidharmani va'z qilmoqda Trayastriṃśa jannat.

In Theravada Abhidhamma keyingi qo'shimchalar emas, aksincha to'rtinchi haftada o'rgatilganligi an'anaga aylandi Gautama Budda ma'rifat.[6] Theravada urf-odati, Abhidharmani yagona shakl sifatida Budda tomonidan yagona ta'lim sifatida o'rgatilganligi bilan ajralib turadi. Kathavatthu, keyinchalik tortishuvlarga oid materiallarni o'z ichiga olgan va faqat kontur sifatida taqdim etilgan.[6]

Ularning an'analariga ko'ra, devas shimoliy-sharqida Budda uchun chiroyli marvaridli qarorgoh qurdi bodi daraxti Bu erda u mulohaza yuritgan va Abhidharma ta'limotini yig'ilgan xudolarga etkazgan Trayastriṃśa o'lik, shu jumladan vafot etgan onasi Maya.[6] An'anaga ko'ra, Budda samoviy sohada berilgan ta'limotlarning kunlik xulosalarini bxikxu Sariputta, ularni kim uzatdi.[55]

The Sarvastivada -Vaibxaika Budda va uning shogirdlari Abhidharmani o'rgatgan, ammo u kanon bo'ylab tarqalgan deb hisoblagan. Faqat vafotidan keyin Abhidharma o'zining oqsoqol shogirdlari tomonidan muntazam ravishda tuzilgan va birinchi Buddistlar kengashida Ananda tomonidan o'qilgan.[56]

The Sautrantika maktab ("sutralarga tayanadiganlar") Abhidharmaning mavjudligini rad etishdi Buddhavakana (Buddaning so'zi), ular buni vafotidan keyin turli xil rohiblarning ishi deb bilishgan va shu sababli turli Abhidxarma maktablari o'z ta'limotlarida turlicha bo'lgan. Biroq, bu maktab Abhidharma tushunchalarini o'rganib chiqdi va muhokama qildi va shu bilan Abhidxarma uslubini butunlay so'roq qilishga intilmadi.[57]

Ta'lim

Dharma Wheel.svg
A qismi seriyali kuni
Buddist falsafasi
SeatedBuddha.jpg

P diniy dunyo.svg Din portali

Socrates.png Falsafa portali

Abhidharma matnlarining so'rov doirasi to'liq qamrab olingan Buddxarma, chunki ularning maqsadi barcha ta'limotlarni bayon qilish, tizimlashtirish va tahlil qilish edi. Abhidarmik fikr, shuningdek, sutralarda mavjud bo'lgan yoki umuman mavjud bo'lmagan yangi falsafiy va psixologik asoslarni qamrab olish uchun sutralardan tashqariga chiqadi. Abhidarmikalar tomonidan ishlab chiqilgan yoki hatto ixtiro qilingan ba'zi doktrinalar mavjud va ular turli xil bahs-munozaralar uchun asos bo'ldi. Dastlabki buddaviy maktablari.

Dhamma nazariyasi

"Abhidhamma tizimining butun asosi" bu "dhamma nazariyasi" dir va bu nazariya "barcha dastlabki maktablarga kirib borgan".[58] Abhidarmikalar uchun mavjudlikning yakuniy tarkibiy qismlari, tajribaning elementar tarkibiy qismlari deb nomlangan dhammas (Pali: dhammas). Ushbu kontseptsiya turli xil "omillar" (Kollett Koks), "ruhiy xususiyatlar" (Bronxorst),[59] "hodisalar" (Nyanaponika) va "psixofizik hodisalar" (Ronkin).

The dastlabki buddist yozuvlari beshta skandalar, oltita yoki 18 kabi shaxsning tarkibiy qismlarining turli xil ro'yxatlarini keltiring dhatus, va o'n ikki hissiy asos.[60] Abhidhamma adabiyotida ushbu dhammalar ro'yxati muntazam ravishda tartibga solingan va ular odamlarning haqiqat tajribasini yaratadigan yakuniy shaxslar yoki bir lahzali hodisalar sifatida qaraldi. G'oya dunyoni tashkil etadigan barcha mumkin bo'lgan hodisalarning to'liq ro'yxatini yaratish edi.[61]

Muhim narsalar va shaxslarning odatiy haqiqati shunchaki ong tomonidan dhammalar oqimiga asoslanadigan kontseptual konstruktsiyadir.[62] Biroq, dhammalar hech qachon alohida alohida mavjudotlar sifatida ko'rilmaydi, lekin har doim boshqa dammalar tomonidan doimiy ravishda vujudga kelgan va yo'q bo'lib ketadigan, doimo o'zgarib turadigan birlamchi yulduz turkumlari oqimida shartlangan. Keyinchalik idrok va tafakkur turli dhammalar birikmasi sifatida qaraladi. Cittas (xabardorlik tadbirlari) hech qachon o'z-o'zidan boshdan kechirilmaydi, lekin doimo shunday bo'ladi maqsadli va shu sababli turli xil aqliy omillar (setasikalar) bilan birga, doimiy ravishda sodir bo'ladigan tajriba oqimida.[63]

Inson tajribasi shu tariqa bir qator dinamik jarayonlar va ularning bir-biri bilan munosabatlarining shakllari bilan izohlanadi. Buddist Abhidhamma faylasuflari keyinchalik ushbu dhammalarning maktabga qarab o'zgarib turadigan ro'yxatlari va matritsalarini (matikalarini) yaratish orqali barcha tajribalarni tushuntirishga intildilar. Theravada Abhidhammadagi to'rtta toifadagi dhammalar:[64]

  1. Citta (Aql, ong, onglilik)
  2. Cetasika (aqliy omillar, aqliy hodisalar, bog'liq mentalitet), 52 turi mavjud
  3. Rūpa — (jismoniy hodisalar, moddiy shakl), 28 turi
  4. Nibbona — (Yo'q bo'lish, to'xtatish). Ushbu dhamma shartsizdir [16] nedensel shovqin tufayli paydo bo'lmaydi yoki to'xtamaydi.

Sarvastivada Abhidxarma ham bularni beshinchi toifa bilan birga ishlatgan: "fikrdan ajralib turadigan omillar" (cittaviprayuktasaṃskāra). Sarvastivadalar to'rtta "shartsiz" toifaga faqat bitta kosmosning dharmasi va ikkita to'xtash holati o'rniga uchta dharmani kiritdilar.

Shunday qilib, Abhidxarma loyihasi ongli tajribaning har qanday turini uning tarkibiy omillari va ularning munosabatlari bo'yicha to'liq ma'lumot bilan ta'minlash edi. Theravada urf-odati, tajriba olamida 82 ta mumkin bo'lgan dama - 82 xil voqea mavjud bo'lgan deb hisoblaydi, umumiy Sarvastivada urf-odati 75 ta dharma turini sanab o'tdi.[65]

Abhidarmikalar uchun, haqiqat ikki xil edi va haqiqatga qarashning ikki yo'li mavjud. Buning bir usuli - bu odatiy dunyoviy odamlarning kundalik tajribasi. Bu nominal va kontseptual (paññatti) toifasi bo'lib, an'anaviy haqiqat (saṃvṛti-satya) deb nomlanadi. Biroq, Abhidharma yo'li va shuning uchun Budda singari ma'rifatparvarlarning yo'li, ular haqiqiy aqlni rivojlantirdilar (vipassana ), haqiqatni dharmalar to'plamining doimiy oqimi deb biladi va dunyoni ko'rishning bu usuli yakuniy haqiqatdir (paramarta-satya).

Hind buddisti sifatida Vasubandxu yozadi: "G'oyasi bo'linish paytida yoki aqliy tahlil natijasida yuzaga kelmaydigan har qanday narsa, masalan, qozon kabi narsa, bu" kontseptual fantastika ". Oxir oqibat haqiqiydir".[66] Vasubandxu uchun biron bir narsa, agar u "tahlil ostida yo'qolsa", haqiqiy emas, balki odatiy narsadir.

Abhidharmaning asosiy maqsadi Nirvana va shuning uchun Abhidharmikalar dhammalarni mohir (kusala), ongni poklaydigan va ozodlikka olib boradiganlarga, mahoratli va qilmaydiganlarga sistemalashtirdilar. Abhidharma keyinchalik soteriologik maqsadga ega, birinchi navbatda uning maqsadi buddistlar amaliyoti va meditatsiyasini qo'llab-quvvatlashdir. Dhammalarning kelishi va ketishini diqqat bilan kuzatib, qaysi biri foydali va etishtirilishini, qaysi biri yaroqsiz va tashlab ketilganligini aniqlay olgan holda, buddist meditator Abhidharmadan o'z ongini ozod qilish uchun sxema sifatida foydalanadi. barcha tajribalar doimiy emas, o'z-o'zidan emas, qoniqarsiz va shuning uchun ularga yopishib olmaslik kerakligini anglab eting.

Svabxava

Abhidharmikalar bu atamani tez-tez ishlatishgan svabhava (Pali: sabhāva) dharmalarning sabab ishini tushuntirish uchun. Ushbu atama turli xil buddaviylik maktablari tomonidan turli yo'llar bilan ishlatilgan. Ushbu atama sutralarda ko'rinmaydi. Abhidharmakośabhāṣya: "dharma ichki tabiatni (svabhāva) qo'llab-quvvatlashni anglatadi", degan ma'noni anglatadi, "Theravadin" sharhlarida esa: "dhammalar o'zlarining tabiiy xususiyatlarini ko'targanliklari sababli yoki ularni sababiy shartlar asosida olganliklari uchun shunday nomlangan. ”Deb yozdi.[63] Dharmalar, shuningdek, ichki / o'ziga xos xususiyatlari (svalaksana) bilan bir-biridan ajralib turishi aytilgan. Ushbu xususiyatlarni tekshirish Sarvastivada juda muhim ahamiyatga ega edi Mahavibxasa "Abhidxarma - bu dharmasning svalaksana va samanya-laksanasini tahlil qilish".[67]

Piter Xarvining so'zlariga ko'ra, dravmalarning Theravadin nuqtai nazari quyidagicha edi: "" Ular o'z tabiatini himoya qilganlari uchun dhamma [sabhaava]. Ular dhamma, chunki ular shartlar asosida qo'llab-quvvatlanadi yoki o'z tabiatiga ko'ra qo'llab-quvvatlanadi "(Asl.39 Bu erda "o'z tabiati" xarakterli tabiatni anglatadi, bu alohida yakuniy voqelik sifatida damma uchun xos bo'lgan narsa emas, balki boshqa dhammalarning qo'llab-quvvatlash sharoitlari va shu dhammaning oldingi voqealari tufayli paydo bo'ladi. "[68]

The Visuddimagga ning Buddaxosa, eng nufuzli klassik Theravada risolasida, o'zlikni anglash bo'lmaydi, chunki u odamni tashkil etuvchi turli xil elementlarga e'tibor bermasa, u "ixchamlik" bilan yashiringan.[69] The Paramatthamañjusa Visuddhimaggatika ning Acariya Dhammapala, keyinchalik Theravada sharhi Visuddimagga, biz aksincha turli xil elementlardan tashkil topgan hodisa va funktsiyalarda birlik va ixchamlikni o'z zimmamizga olamiz, ammo bu shunchaki bo'sh dhamma ekanligini ko'rganimizda o'ziga xos bo'lmagan xususiyatni anglash mumkin:

"agar ularni bilimlar yordamida bu elementlarga hal qilgandan keyin ko'rilsa, ular qo'l bilan siqib qo'yilgan ko'pik singari parchalanadi. Ular shunchaki holatlar (dhamma) shartlar va bekor tufayli yuzaga keladi. Shu tarzda o'ziga xos bo'lmagan xususiyat yanada ravshanroq bo'ladi. "[69]

The Sarvastivadins Dharmalarni oxir-oqibat "haqiqiy mavjudotlar" (sad-dravya) deb bilgan, ammo ular dharmalar " bog'liq ravishda kelib chiqqan. Sarvastivadinlar uchun svabhava sinonimi avayaya ("qism") bo'lib, uni kichik qismlarga ajratib bo'lmaydigan mumkin bo'lgan eng kichik birlik va shuning uchun u oxir-oqibat shunchaki realdan farqli o'laroq haqiqiy (masalan, arava yoki odam).[70] Biroq, Sarvastivadinlar darmalar bir-biridan mutlaqo mustaqil, deb o'ylamadilar Mahavibxasa davlatlar: "shartli darmalar o'zlarining ichki tabiatida zaifdir, ular o'z faoliyatini faqat o'zaro bog'liqlik orqali amalga oshirishi mumkin" va "ular hech qanday suverenitetga ega emaslar (aisvarya). Ular boshqalarga qaram."[71] Svabhava dastlabki Abhidhamma matnlarida ontologik mustaqillik, metafizik mohiyat yoki asosiy mohiyatni anglatadigan atama emas, balki shunchaki ularning boshqa shart va fazilatlarga bog'liq xususiyatlariga ishora qilgan. Ronkinning so'zlariga ko'ra: "Dastlabki Sarvastivada ekzetik matnlarida svabhava dharma nima ekanligini belgilaydigan vaqtinchalik, o'zgarmas mezon sifatida ishlatilgan. Dharma mavjud bo'lishi shart emas. Bu erda tashvish birinchi navbatda dharmaning kategoriyaviy turlarini noyobligi bilan bog'liq, Dharmalarning ontologik holati bilan emas. "[63] Biroq, keyinchalik Sarvastivada matnlarida, Mahavibhasa singari, svabhava atamasi ko'proq ontologik jihatdan individual darmalarni ko'rsatadigan haqiqatan ham mavjud bo'lgan "ichki tabiat" sifatida aniqlana boshladi.[63]

Boshqa Abhidharma maktablari svabhava tushunchasini qabul qilmadi. "Prajñaptivadins" barcha dharmalarning yakuniy haqiqatini inkor etdi va hamma narsa, hatto dharmalar ham Prajñapti (vaqtincha belgilash yoki xayoliy qurilish) bilan tavsiflanadi, deb hisoblashdi. Vaynasikalar barcha darmalar svabhavasiz edi deb hisoblashgan.[72] Dharmalarning bo'sh yoki bekor ekanligi haqidagi fikr xitoy va tibet tillarida tarjimada saqlanib qolgan Lokanuvartana Sutrasida ('Dunyo bilan muvofiqlik Sutrasi') ham uchraydi va bu Purvasailasning yozuvi bo'lishi mumkin edi. ning Mahasamghika.

Nedensellik va bog'liq kelib chiqish

Abhidarmikalar uchun yana bir muhim loyiha nazariyani bayon qilish edi nedensellik, ayniqsa, lahzali dharmalarning sabablari va shartlari bilan bir-biri bilan qanday bog'liqligi.

Sarvastivadin tahlili oltita sababga e'tibor qaratdi (hetu), to'rt shart (pratyaya) va beshta effekt (phala). Ga binoan K.L. Dhammajoti, Sarvastivada maktabi uchun "nedensellik samaradorligi dharmaning voqelik / mavjudligi (astitva) ning asosiy mezonidir" va shuning uchun ularni ba'zan "Xetuvada" maktabi deb ham atashgan.[73] Dharma haqiqiydir, chunki u sababdir va uning ta'siri bor, agar u nedensel ta'sirga ega bo'lmasa, u mavjud bo'lmaydi. Sarvastivada tomonidan ko'rsatilgan oltita sabab:[74]

  1. Samarali sabab (karana-hetu) - dharma A, Dharma B ni keltirib chiqaradi
  2. Bir hil sabab (sabhäga-hetu) - dharma A (1) boshqa dharmani A (2) ga olib keladi
  3. Umumjahon sabab (sarvatraga-hetu) - faqat ifloslangan darmalarga tegishli bo'lgan homogen sabab.
  4. Qasos sababi (vipäka-hetu) - karma jazosiga olib keladi
  5. Birgalikda mavjud bo'lgan sabab (sahabhu-hetu) - barcha dharmalarning o'zaro bog'liqligidan kelib chiqadigan sabab, "bir vaqtning o'zida nedensellik".
  6. Birlashtirilgan sabab (samprayuktaka-hetu)

In Mahavibxasa qaram kelib chiqishni davolash, to'rt xil turi ko'rsatilgan:[75]

  • Bir lahzali (ksanika) sababi, zanjirning barcha o'n ikki momentlari bitta harakat momentida amalga oshirilganda
  • Ketma-ket (sambandhika) sabab-natija, unda bog'liq kelib chiqish sabab va natija o'rtasidagi munosabatlarga qarab ko'rib chiqiladi
  • Statik (avasthika) sabab, unda bog'liq kelib chiqish beshta agregatning o'n ikki alohida davrini o'z ichiga oladi
  • Uzoq muddatli (prakarsika) sababi, bu sababning ketma-ketligi uch umr davomida sodir bo'ladi

Sarvastivada Vibhasa-sastrinlari faqat statik bog'liqlikni qabul qildi[75]

Pali Abhidhammaning so'nggi kitobi Patthana, shartli munosabatlar va nedensellik to'g'risida asosiy Theravada nazariyasini belgilaydi. Patthana - bu shartli tabiatni to'liq tekshirish (Patikkasamupada ) barcha dhammalar. Kirish turli xil omillarga tegishli bo'lishi mumkin bo'lgan shartli munosabatlarning 24 o'ziga xos turi (pakaya) ning batafsil ro'yxati bilan boshlanadi. Ushbu shartlarning aksariyati Sarvastivada Abhidharmadagi o'xshashlarga ega. Pali Abhidhammatthasangaha ularning barchasini to'rtta asosiy turga qisqartiradi.[76]

The Sautrantika maktabda "urug'lar" nazariyasi qo'llanilgan (bīja ) aqliy uzluksizlikda o'tmish va hozirgi dharmalar o'rtasidagi o'zaro bog'liqlikni tushuntirish uchun ushbu nazariya keyinchalik tomonidan ishlab chiqilgan Yogakara ularning "ombor ongi" (ālayavijñāna) nazariyasidagi maktab.

Vaqtinchalik

Abhidharmikalar o'rtasidagi taniqli tortishuv Vaqt falsafasi. The Sarvastivādin an'ana dharmalarning har uchala davrda ham, o'tmishda ham, hozirgi kunda ham, kelajakda ham mavjudligini (Vijñanakayada ifodalangan) tutgan; shuning uchun ularning maktabining nomi "hamma mavjud bo'lgan nazariya" degan ma'noni anglatadi. The Sautrantika, Vibhajyavoda va Theravada maktablari bunga qarshi bahslashdilar abadiy foydasiga ko'rish prezentizm (faqat hozirgi moment mavjud). Ushbu dalil shu qadar markaziy ediki, shimoldagi Hind buddaviylik maktablari ko'pincha falsafiy mavqelariga ko'ra nomlangan. Ga binoan Vasubandxu:

"Hammasi mavjud" bo'lganlar - o'tmish, hozirgi va kelajak - Sarvastivadaga tegishli. Boshqa tomondan, ba'zilar mavjud deb hisoblaganlar, ya'ni hozirgi va o'tmishdagi meva bermagan karma. lekin meva yoki kelajak berganlar emas, balki Vibhajyavädaning izdoshlari. "[72]

Vasubandhu dastlab Sarvastivada foydasiga yozgan va keyinchalik bu pozitsiyani tanqid qilgan. Sarvastivada-Vaibhāṣika, shuningdek, vaqtni diskret bo'linmaydigan lahzalarga (kṣaṇa) ajratadigan atomistik vaqt tushunchasini o'zida mujassam etgan va barcha voqealarni faqat bir lahzaga davom etadigan (va shu bilan birga uch marta ham mavjud) deb hisoblagan.[63]

Teravadinlar bir lahzalik nazariyasini (Khṇavada) ham yuritdilar, ammo Sarvastivadaga qaraganda kamroq ontologik edi va ko'proq vaqtning psixologik jihatlariga e'tibor qaratdi. Theravada har bir dhammani kelib chiqish (uppadakkaṇa), chidamlilik (Xitikhaṇa) va to'xtash (bhaṅgakkhaṇa) uch xil bosqichiga ajratdi. Shuningdek, ular faqat aqliy hodisalar bir lahzalik, moddiy hodisalar uzoqroq davom etishi mumkin, deb hisoblashgan.[63]

Qayta tug'ilish va shaxsiy shaxs

Abhidharmikalar hal qilishni istagan asosiy muammo, agar mavjud bo'lsa, qayta tug'ilish va karma qanday ishlaydi degan savol edi. o'zini o'zi yo'q dan tashqari qayta tug'ilish beshta agregatlar. The Patthana ushbu savolga muhim javobga Pali kanonikasiga oid dastlabki ma'lumotni o'z ichiga oladi: bhavanga yoki "hayot davomiyligi". Bxavanga, so'zma-so'z aytganda, "mavjudlik paydo bo'ladigan a'zo" bu "bu butun hayot davomida shaxsning davomiyligini ta'minlaydigan substrat" ​​dir. Sarvastivadinlar xuddi shunday atamaga ega edilar, nikayasabhagata.[77] Ushbu tushunchaga o'xshash Yogakara bilan bog'liq bo'lgan ombor ongi (alayavijnana) haqidagi ta'limot Budda tabiati ta'limot.

Ushbu muammoni Buddist maktablari guruhi tomonidan ko'rib chiqildi Pudgalavadinlar Vatsuputriya, Dharmottariya, Bhadrayāniya, Sammitiya va Shannagarika.[78] Ushbu maktablar "shaxs" (pudgala) yoki o'z-o'zini vujudga keltirishni ta'minladilar, u haqiqiy mavjudotga ega bo'lib, dharmalar oqimlari va to'plamlari bilan kamaytirilmadi. Shuningdek, ular ushbu "o'zlik" ga ishora qilish uchun ko'pincha boshqa atamalardan foydalanganlar, masalanAtman 'va'Jiva ' which are words for the immortal soul in Hinduism and Jainism respectively.[78] They seemed to have held that the 'self' was part of a fifth category of existence, the “inexpressible”. This was a radically different view than the not-self view held by the mainstream Buddhist schools and this theory was a major point of controversy and was thoroughly attacked by other Buddhist schools such as the Theravadins, Sarvastivadins and later Mahayanists.

The Sarvastivadin Abhidharmikas also developed the novel idea of an oraliq holat between death and the next rebirth. The Purvasaila, Sammitiya, Vatsiputriya, and later Mahisasaka schools accepted this view, while the Theravadins, Vibhajyavada, Mahasanghika, and the Sariputrabhidharmasastra of the Dharmaguptakas rejected it.[79]

Atomizm

Some Abhidharmikas such as the Sarvastivadins also defended an atom nazariyasi. However unlike the Hindu Vaisheshika school, Abhidharmic atoms (paramannu) are not permanent, but momentary. The Vaibhasika held that an atom is the smallest analyzable unit of matter (rupa), hence it is a 'conceptual atom' (prajnapti-paramanu), though this also corresponds to a real existing thing.[80] The Mahabhivasa states:

"An atom (paramänu) is the smallest rüpa. It cannot be cut, broken, penetrated; it cannot be taken up, abandoned, ridden on, stepped on, struck or dragged. It is neither long nor short, square nor round, regular nor irregular, convex nor concave. It has no smaller parts; it cannot be decomposed, cannot be seen, heard, smelled, touched. It is thus that the paramänu is said to be the finest (sarva-süksma) of all rüpas."[81]

Theravada Abhidhamma

Asosiy maqola: Theravada Abhidhamma
Qismi bir qator kuni
Theravada buddizmi
Darmachakra

The Abhidhamma Piakaka is the third pitaka, or basket, of the Tipitaka (Sanskritcha: Tripiaka), the canon of the Theravada maktab. It consists of seven sections or books. There are also three Abhidhamma type texts which are found in the Xuddaka Nikoya (‘Minor Collection’): Paisambhidāmagga, Nettipakaraṇa va Peṭakopadesa.

The Abhidhamma Piakaka, like the rest of the Theravāda Tipiṭaka, was orally transmitted until the 1st century BCE. Due to famines and constant wars, the monks responsible for recording the oral tradition felt that there was a risk of portions of the canon being lost so the Abhidhamma was written down for the first time along with the rest of the Pali Canon miloddan avvalgi birinchi asrda. Kitoblari Abhidhamma Piakaka 20-asrda ingliz tiliga tarjima qilingan va Pali Matn jamiyati.

Buddaxosa (taxminan V asr), eng muhim Abhidhamma olimi Theravada, uchta nusxasini taqdim etadi Visuddimagga.[82]

In addition to the canonical Abhidharma, Pali adabiyoti includes a variety of Abhidhamma commentaries and introductory manuals written after the compilation of the Abhidhamma Piakaka. These post-canonical texts attempted to expand and further clarify the analysis presented in the Abhidhamma.[83][84]

The most influential of these commentaries are those of Buddaxosa (c. 5th century) a South Indian exegete and philosopher who moved to Sri Lanka and wrote various commentaries and treatises in Pali. Uning Visuddimagga ("Path of Purification") is a comprehensive manual of Buddhist practice that also contains an overview of the Abhidhamma. This text remains one of the most popular Abhidhamma influenced texts in Theravada.

Sri Lankan Theravādins also composed shorter introductory manuals to the Abhidhamma. The most popular and widely used of these remains the Abhidhammatthasangaha (Compendium of the Topics of the Abhidharma) tomonidan Anuruddha (circa 8th to 12th century). O'rta asr Shri-Lanka stipendiyasining keyingi davri ham "deb nomlangan bir qator matnlarni yaratdi pastki sharhlar (bu sharhlarga sharhlar).

Abhidhamma bugungi kunda Theravada xalqlarida hayotiy an'ana bo'lib qolmoqda va zamonaviy Abhidhamma asarlari zamonaviy tillarda yozilishi davom etmoqda. Birma va Sinxala. Abhidhamma tadqiqotlari ayniqsa ta'kidlangan Myanma, bu erda u 17-asrdan buyon o'rganishning asosiy mavzusi bo'lgan.[85] Zamonaviy eng muhim raqamlardan biri Myanma buddizmi, Ledi Sayadav (1846–1923), Abhidhamma haqidagi yozuvlari (ayniqsa, Abhidhammatthasangaha, deb nomlangan Paramatthadipanitika).[86]

Sarvāstivāda Abhidharma

Asosiy maqola: Vaibxaika

The most influential Indian Abhidharma tradition was that of the Sarvastivada Vaibxaika school, which was dominant in North India, especially Kashmir va shuningdek Baqtriya va Gandxara. This is the Abhidharma tradition that is studied in Sharqiy Osiyo buddizmi va shuningdek Tibet buddizmi.[87]

Like the Theravada Abhidharma, the Sarvāstivāda Abhidxarma Pitaka also consists of seven texts, but they are quite different works, unlike the Sarvāstivāda Agamalar, which are very close, often identical, to the suttas of the Theravada Sutta Pitaka. According to Frauwallner however, the two Abhidharma collections share an "ancient core", which is basically an early doctrinal list of dharmas.[88] The core canonical work of this school, the Jānaprasthāna ('Bilim poydevori'), shuningdek ma'lum Askandha yoki Aagranta, was said to be composed by master Kātyāyanīputra. Bu uchun asos bo'ldi Abhidharma Mahāvibhāṣa Śāstra ("Great Commentary"), an encyclopedic work which became the central text of the Vaibhāṣika tradition who became the Kasmiri Sarvāstivāda Orthodoxy under the patronage of the Kushon imperiyasi.[89]

An'anadagi ko'plab xilma-xillik va doktrinaviy kelishmovchiliklarga qaramay, Sarvastivada-Vaibhāikaslarning aksariyati "" ta'limotini qabul qilishda birlashdilar.sarvāstitva"(barchasi mavjud), bu uch davrdagi barcha hodisalarni (o'tmish, hozirgi va kelajakda) mavjud deb aytish mumkin.[90] Vaibxika doktrinasini belgilaydigan yana bir narsa bir vaqtning o'zida sabab bo'lganligi edi (sahabhū-hetu).

Vasubandhu's Abhidharmakośabhāsya is a major source in Tibetan and East Asian Buddhism.

In addition to the core Vaibhāṣika Abhidharma literature, a variety of expository texts or treatises were written to serve as overviews and introductions to the Abhidharma. The oldest one of these was the Abhidharma-hdaya-sastra (Abhidxarmaning yuragi), tomonidan Toxariya Dharmasresthin, (c. 1st. century B.C.). This text became the model for most of the later treatises.[87]

The most influential of these treatises however, is certainly the Abhidharmakośabhāsya (Oliy bilimlar xazinasi, 5th century), a series of verses and accompanying commentary by Vasubandxu. Ko'pincha tanqid qiladi Vaibxaika dan qarashlar Sautrantika istiqbol. The Sautrantikas were a dissent group within the Sarvastivada tradition that rejected many of the core Vaibxaika qarashlar. This text remains the main source for Abhidharma in Indo-Tibetan and East Asian Buddhism.

Vaibharika falsafasining eng etuk va takomillashgan shaklini usta ijodida ko'rish mumkin Saṃgabhadra (ca fifth century CE), "undoubtedly one of the most brilliant Abhidharma masters in India".[91] Uning ikkita asosiy asari * Nyāyānusāra (Shun zhengli lun 順 正 理論) va * Abhidharmasamayapradīpikā (Apidamo xian zong lun 阿毘達磨顯宗論), are key sources of late Vaibhāṣika Abhidharma.[91]

Other Abhidharma traditions

The Śāriputra Abhidharma Śāstra (舍利弗阿毘曇論 Shèlìfú Āpítán Lùn) (T. 1548) is a complete abhidharma text that is thought to come from the Darmaguptaka mazhab. The only complete edition of this text is that in Chinese. Sanskrit fragments from this text have been found in Bamiyan, Afg'oniston, and are now part of the Schøyen to'plami (MS 2375/08). The manuscripts at this find are thought to have been part of a monastery library of the Mahāsāṃghika Lokottaravada mazhab.

Bir nechta Pudgalavada Abhidharma type texts also survive in Chinese, such as the Traidharmakasastra (Taisho no. 1506 pp. 15c-30a) and the Sammatiyanikayasastra. These texts contain traditional Abhidharma type lists and doctrines, but they also attempt to expound and defend the unique Pudgalavada doctrine of the "person" (pudgala).[92][52]

Many Abhidharma texts have been lost- likely more than have survived.[6] This includes texts brought from India by Xuanzang belonging to a variety of Indian schools that were never translated into Chinese.[6] Many Abhidharma sastras discovered among the Gandharan buddaviy matnlari have no parallel in existing Indic languages or Chinese or Tibetan translation, suggesting the former breadth of Abhidharma literature.[6]

According to some sources, abhidharma was not accepted as canonical by the Mahasāghika maktab.[93] The Theravādin Dīpavaṃsa, for example, records that the Mahāsāṃghikas had no abhidharma.[94] However, other sources indicate that there were such collections of abhidharma. During the early 5th century, the Chinese pilgrim Faks is said to have found a Mahāsāṃghika Abhidharma at a monastery in Pāṭaliputra.[94] Qachon Xuanzang tashrif buyurgan Dhānyakaṭaka, he wrote that the monks of this region were Mahāsāṃghikas, and mentions the Pūrvaśailas specifically.[95] Near Dhānyakaṭaka, he met two Mahāsāṃghika bxikus and studied Mahāsāṃghika abhidharma with them for several months, during which time they also studied various Mahāyāna śāstras together under Xuanzang's direction.[94][95] On the basis of textual evidence as well as inscriptions at Nāgarjunakoṇḍā, Joseph Walser concludes that at least some Mahāsāṃghika sects probably had an abhidharma collection, and that it likely contained five or six books.[96]

Tattvasiddhi Śāstra

The Tattvasiddhi Śāstra ("the treatise that accomplishes reality"; Xitoy: 成實論, Chéngshílun), is an extant Abhidharma text which was popular in Xitoy buddizmi. This Abhidharma is now contained in the Xitoy buddist kanoni, in sixteen fascicles (Taishō Tripiṭaka 1646).[97] Its authorship is attributed to Harivarman, a third-century monk from central India. This work may belong to the Mahāsāṃghika Bahurutiya school or to the Sautrantika maktab.[98]

Paramarta cites this Bahuśrutīya abhidharma as containing a combination of Hīnayāna and Mahāyāna doctrines, and Joseph Walser agrees that this assessment is correct.[99] Ian Charles Harris also characterizes the text as a synthesis of Hīnayāna and Mahāyāna, and notes that its doctrines are very close to those in Madhyamaka va Yogaraka ishlaydi.[100] The Satyasiddhi Śāstra maintained great popularity in Xitoy buddizmi,[101] and even lead to the formation of its own school of Buddhism in China, the Chéngshí school (成實宗), which was founded in 412 CE.[102] Xulosa sifatida Nan Xuay-Chin:[103]

Various Buddhist schools sprang to life, such as the school based on the three Mādhyamaka śāstras, the school based on the Abhidharmakośa, and the school based on the Satyasiddhi Śāstra. These all vied with each other, producing many wondrous offshoots, each giving rise to its own theoretical system.

The Chéngshí School taught a progression of twenty-seven stations for cultivating realization, based upon the teachings of this text. They took Harivarman as its founder in India, and Kumarayva as the school's founder in China.[102] The Chéngshí School is counted among the Ten Schools of Tang sulolasi Buddizm.[103] From China, the Chéngshí School was transmitted to Japan in 625 CE, where it was known as Jōjitsu-shu (成實宗). This school is known as one of the six great schools of Japanese Buddhism in the Nara davri (Milodiy 710-794).[104]

Mahāyāna Abhidharma

Statue of Xuanzang, the Chinese monk who brought and translated many Yogaraka Abhidharma texts to China.

Another complete system of Abhidharma thought is elaborated in certain works of the Mahayana Yogaraka tradition (which mainly evolved out of the Sarvāstivāda Abhidharma). Bu Yogaraka Abhidharma can be found in the works of figures like Asanga, Vasubandxu, Stiramati, Dharmapala, Śīlabhadra, Xuanzang (Hsüan-tsang), and Vinītadeva.[105]

Yogaraka Abhidharmikas discussed many concepts not widely found in non-Mahāyāna Abhidharma, such as the theory of the sakkiz ong (aṣṭa vijñānakāyāḥ) which includes the novel alayavijñana, uchta tabiat (trisvabhāva), mere cognizance (vijñapti-mātra), the fundamental revolution of the basis (āśraya-parāvṛtti), the Mahāyāna buddhology of the three bodies of the Buddha, the ten pāramitā va o'nta bhūmi.[106]

Asosiy Yogaraka Abhidharma works include:[107]

  • Yogākarāhhmi-Śāstra (Treatise on the Foundation for Yoga Practitioners). A compendium of doctrine and Buddhist meditation, with a strong influence from the Sarvāstivāda Abhidharma.[108]
  • Abhidharma-samuccaya ("Compendium of Abhidharma") by Asanga. It mainly discusses traditional Abhidharma concepts, with a few Mahāyāna elements added. According to Frauwallner, this text is based on the Abhidharma of the Mahasaka an'ana.[109]
  • Abhidharma-samuccaya-bhasyam, a commentary on the work above, possibly by Sthiramati.[110]
  • Abhidharmamahāyānasūtra
  • Mahāyānasaṃgraha. This is a true compendium of Mahāyāna (Yogācāra) Abhidharma by Asanga. Its main sources are the Abhidharmamahāyānasūtra, va Yogarabaxmi.[106]
  • Mahāyānasaṃgraha-bhāṣya, by Vasubandhu, a commentary on the work above.
  • Vijñapti-mātratā-siddhi, Ch. Cheng Weishi Lun ("Discourse on the Perfection of Consciousness-only") by Xuanzang - sharh Vasubandxu "s Triṃśikā-vijñaptimatatā ("Thirty Verses")
  • Cheng weishi lun shuji, a commentary on the above, by Xuanzang's student Kuiji.

While this Yogācārin Abhidharma is based on the Sarvāstivādin system, it also incorporates aspects of other Abhidharma systems and present a complete Abhidharma in accordance with a Mahāyāna Yogācāra view that thought (vijñapti) alone is ultimately "real."[107] The Yogaraka Abhidharma texts served as the foundations of the East Asian "Consciousness Only school" (Wéishí-zōng).

Yogācārins developed an Abhidharma literature set within a Mahāyāna framework.[111] John Keenan, who has translated the Saṃdhinirmocana Satra into English, writes:[112]

The Yogācāra masters inherited the sirli yondashuvi Prajñāpāramitā matnlar. However, they did not reject the validity of theoretical Abhidharma. Rather they attempted to construct a critical understanding of the consciousness that underlies all meaning, both mystical and theoretical. Their focus was on doctrine, but as it flowed from the practice of meditative centering (yoga), rather than as it was understood in acts of conceptual apprehension.

Prajñāpāramitā matnlar

The Prajñāpāramitā sutras and associated literature are influenced by Abhidharma. These texts make use of Abhidharma categories (like the dharma theory), and adopt them or critique them in different ways. Shunday qilib, ko'ra Yoxannes Bronxorst, 'Aṣṭasāhasrikā Prajñāpāramitā', "only makes sense against the historical background of the Abhidharma."[113]

Ga binoan Edvard Konze, Prajñāpāramitā sutras were meant to be a criticism of the view held by some of the Abhidharmikas which saw dharmas as real.[114] Conze also notes that the later Prajñāpāramitā sutras have been expanded by the insertion of various doctrinal Abhidharma lists.[115]

There is also plenty of Abhidharma material (mainly Sarvāstivāda) in the Dà zhídù lùn (The Treatise on the Great Prajñāpāramitā; Xitoy: 大智度論, Mahāprajñāpāramitāupadeśa* Taishō Tripiṭaka yo'q. 1509). The Dà zhídù lùn tomonidan xitoy tiliga tarjima qilingan Kumarayva (344–413 CE) and his student Sengrui. The work claims it is written by Nagarjuna (c. 2nd century), but various scholars such as Etien Lamot va Pol Demievil, have questioned this, holding that the author was instead a Sarvastivada monk learned in Abhidharma who became a Mahāyānist and wrote this text.[116] It is a very influential text in Sharqiy Osiyo buddizmi.

The Abhisamayālaṅkāra ("Ornament of/for Realization[s]") also includes numerous Abhidharma type listings, and according to Karl Brunnholzl, "may be considered as a kind of highly formalized mahāyāna abhidharma presentation of the path and realization (similar to chapters five to eight of the Abhidharmakosa, which are frequently quoted in the AA commentaries)."[117]

Shuningdek qarang

Buddist matnlar
Buddist tushunchalar

Adabiyotlar

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Manbalar

  • Koks, Kollet (2003). "Abidxarma", In: Buswell, Robert E. ed. Buddizm ensiklopediyasi, Nyu-York: Makmillan ma'lumotnomasi Lib. ISBN  0028657187; 1-7 betlar.
  • Dutt, Nalinaksha (1978). Hindistondagi buddaviy mazhablar, Dehli: Motilal Banarsidass
  • Getin, Rupert (1998), Buddizm asoslari, Oksford universiteti matbuoti
  • Goleman, Daniel (2004). Vayronkor his-tuyg'ular: Dalay Lama bilan ilmiy muloqot. Nyu-York: Bantam Dell. ISBN  0-553-38105-9.
  • Horner, I.B. (1963). Intizom kitobi Vol. V (Kullavagga ), London Luzak.
  • Qizil qarag'ay (2004). Yurak Sutra: Budda bachadoni, Shoemaker 7 Hoard. ISBN  1-59376-009-4
  • Ris Devids, Kerolin A. F. ([1900], 2003). Miloddan avvalgi to'rtinchi asrning Buddistlar psixologik axloqiy qo'llanmasi, tarjima bo'lib, hozirda birinchi marta, asl kitobidan, birinchi kitobidan Abhidhamma-Pitsaka, huquqiga ega Dhamma-Sangaṇi (Shtatlar to'plami yoki hodisalar). Kessinger nashriyoti. ISBN  0-7661-4702-9. Internet arxivi
  • Ris Devids, Kerolin A. F. (1914). Buddist psixologiyasi: Pali adabiyotida aqlni tahlil qilish va nazariyasini o'rganish, London: G. Bell va o'g'illar.
  • Takakusu, J. (1905). "Sarvastivadinlarning Abhidhamma kitoblari to'g'risida", Pali Text Society Journal, 67–146 betlar.
  • Trungpa, Chogyam (1975, 2001). Abhidxarmaning ko'rinishlari: Buddist psixologiyasiga bag'ishlangan seminardan. Boston, MA: Shambala nashrlari. ISBN  1-57062-764-9.

Qo'shimcha o'qish

  • Anaylayo, Bxikxu, Abhidxarmaning tongi, Gamburg Buddist Studies 2, Gamburg: Gamburg University Press, 2014
  • Kongtrul, Jamgon; Dje, Dyurme (2013). Hind-Tibet klassik ta'lim va buddist fenomenologiyasi. Bilimlar xazinasi (oltinchi kitob, 1 va 2 qismlar). Itaka: Qor sher. 441-613, 849-874-betlar. ISBN  1559393890.

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