Relevant bibliographies by topics / Abhidharma

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Abhidharma'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Abhidharma"

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Chadha, Monima. "A Buddhist Response to the Quality-Combination Problem for Panpsychism." Monist 105, no. 1 (January 1, 2022): 131–45. http://dx.doi.org/10.1093/monist/onab027.

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Abstract Abhidharma Buddhist philosophy presents a version of what is now often called “panprotopsychism.” The most pressing group of problems for the Abhidharma panprotopsychism, like all other panpsychist views, is what Seager calls “the combination problem.” There are at least three versions of the problem: the subject-combination problem; the quality-combination problem; and the structure-combination problem. I begin with the Abhidharma Buddhist version of panprotopsychism and its account of conscious experience. The main focus of this paper is to show that Abhidharma panprotopsychist account of conscious experience solves the quality-combination problem. In the last and closing Section, I look at other versions of the combination problem, primarily the subject-combination problem and the structural problem and provide a sketch of the Abhidharma Buddhist response to these.
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Bronkhorst, Johannes. "Dharma and Abhidharma." Bulletin of the School of Oriental and African Studies 48, no. 2 (June 1985): 305–20. http://dx.doi.org/10.1017/s0041977x00033371.

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Most commonly it is presented as a list of beneficial psychic characteristics (kuśala dharma) or simply psychic characteristics (dharma). Sometimes practising the items of this list is stated to be a precondition for liberation from the intoxicants (āśrava). Or else the list is said to constitute the ‘cultivation of the road’ (mārgabhāvanā). In a few instances the items of the list are characterized as ‘jewels’ (ratna). This characterization occurs where doctrine and discipline (dharmavinaya) are compared with the ocean, and finds its justification in this comparison.
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HONDA, Yoshinari. "Abhidharma Texts from Dunhuang." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 646–54. http://dx.doi.org/10.4259/ibk.48.646.

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TACHIKAWA, Musashi. "Abhidharma in the Abhidharmakosabhasya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 2 (2006): 564–71. http://dx.doi.org/10.4259/ibk.54.564.

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IIOKA, Sachiho. "Definition in Sarvastivata Abhidharma." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 2 (2010): 956–52. http://dx.doi.org/10.4259/ibk.58.2_956.

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Bronkhorst, Johannes. "Abhidharma in early Mahayana." Journal of Buddhist Thought and Culture 4 (December 2012): 279–306. http://dx.doi.org/10.33521/jbs.2012.4.0.279.

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Choi, Kyung Ah. "The Mind-Body problem in Abhidharma Buddhism: Centered on Sarvāstivāda tradition." Korean Institute for Buddhist Studies 60 (February 28, 2024): 9–41. http://dx.doi.org/10.34275/kibs.2024.60.009.

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The discourse concerning nāmarūpa stands as one of the most vigorously debated topics within Buddhism. In contrast to the rigid adherence to the concept of the eternal self in Indian orthodox philosophy, Buddhists found themselves compelled to address the intricacies of the body and mind in the context of life. Notably, Sarvāstivādin formulated a systematic framework that intricately scrutinized nāmarūpa, laying the groundwork for Mahāyāna Abhidharma. This study delves into the interplay between matter and body, as well as body and mind, as elucidated in Abhidharma treatises, with a specific focus on Mahābhūta and upādāyarūpa. Although mentioned in the Nikāyas alongside Mahābhūta as part of the definition of rūpa, upādāyarūpa lacked explicit elucidation. According to these treatises, while the other four skandhas pertain to mental functions, rūpa encompasses the fundamental constituents of matter, the five physical sense organs, and their corresponding objects. The concept of rūpa of the five aggregates extends beyond the physical body to encompass the material and immaterial objects perceived in the external world. Rūpa even encompasses the object and action the moment the senses come into contact with it, thereby serving to bridge the gap between body and mind. Within the framework of Sarvāstivādin, elucidation on the nature of mind, its actions, and individual self-identity is complemented through various avenues such as rūpa, citta, caitta, citta-viprayukta-saṃskāra, asaṃskṛta, resulting in the formation of a sentient being. Ultimately, the analysis of nāmarūpa reflects the Abhidharma's view of the inseparability of material and mental processes.
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Da Costa Fernandes, Pedro. "Entre o Convencional e o Absoluto: Problemáticas Filosóficas das Escolas Abhidharma de Budismo." Sacrilegens 18, no. 2 (January 30, 2022): 184–207. http://dx.doi.org/10.34019/2237-6151.2021.v18.34609.

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Este artigo tem como objetivo a discussão da formação histórica do cânone budista, especialmente a porção chamada Abhidharma, bem como as consequências doxológicas daí derivadas. Por meio de uma revisão histórica, pretende-se analisar o desenvolvimento dos principais pontos de contenda entre as escolas do período abhidhármico, as principais abordagens e soluções oferecidas à cisão entre os conceitos de convencional (prajñapti) e absoluto (paramārtha), das primeiras escolas de pensamento do período Abhidharma até a intervenção do filósofo Nāgārjuna.
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Huang, Lu. "Master Nian念法師 as the “Westerner”: Re-Establishing Orthodoxy in Chinese Abhidharma." Religions 14, no. 10 (September 22, 2023): 1217. http://dx.doi.org/10.3390/rel14101217.

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Sarvāstivāda Abhidharma treatises started to be carefully studied and commented on by monks in early medieval China with the translation of hṛdaya treatises, the *Aṣṭagrantha, and the *Vibhāṣas. However, with the “new” translations undertaken by Xuanzang and his clique, these were regarded as “old” translations and the thoughts of these scholars were gradually marginalized. Examining a doctrinal debate in Puguang’s Jushe lun ji, this article delves into the construction of authority by Xuanzang and his disciples in the field of Abhidharma. In this debate, Puguang criticizes Zhinian’s viewpoint solely based on its similarity with the view of “westerners” (xifang shi). The evidence Puguang presents is a quote from the newly translated *Mahavibhāṣa, which he uses to extol the value of Xuanzang’s “new” translation. It shows how Xuanzang and his team use the orthodoxy constructed by Kashmiri Vaibhāsikas to justify their own authority. Their success comes at a sacrifice of diversity of Abhidharma studies in China.
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Nehrdich, Sebastian. "Observations on the Intertextuality of Selected Abhidharma Texts Preserved in Chinese Translation." Religions 14, no. 7 (July 14, 2023): 911. http://dx.doi.org/10.3390/rel14070911.

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Textual reuse is a fundamental characteristic of traditional Buddhist literature preserved in various languages. Given the sheer volume of preserved Buddhist literature and the often-unmarked instances of textual reuse, the thorough analysis and evaluation of this material without computational assistance are virtually impossible. This study investigates the application of computer-aided methods for detecting approximately similar passages within Xuanzang’s translation corpus and a selection of Abhidharma treatises preserved in Chinese translation. It presents visualizations of the generated network graphs and conducts a detailed examination of patterns of textual reuse among selected works within the Abhidharma tradition. This study demonstrates that the general picture of textual reuse within Xuanzang’s translation corpus and the selected Abhidharma texts, based on computational analysis, aligns well with established scholarship. Thus, it provides a robust foundation for conducting more detailed studies on individual text sets. The methods employed in this study to create and analyze citation network graphs can also be applied to other texts preserved in Chinese and, with some modifications, to texts in other languages.
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Dissertations / Theses on the topic "Abhidharma"

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Kwan, Siu-tong, and 關少棠. "From Abhidharma to Pramāṇa school: a criticalhermeneutics of their epistemology and philosophy of language." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46076372.

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Sim, Hee Sheng Shi Fashu. "The Pali Vibhanga and the Chinese Dharmaskandha : a comparative study of two early abhidhamma texts /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18638.pdf.

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Pilasse, Chandaratana. "Divergent doctrinal interpretations on the nature of mind and matter in Theravāda Abhidhamma: a study mainly basedon the Pāli and Siṃhala buddhist exegetical literature." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B47849423.

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The nucleus of the Therav?da exegetical literature was introduced to Sri Lanka with the introduction of Therav?da Buddhism. It developed in the subsequent centuries. Its extant literature consists of the following works: *Vimuttimagga, Visuddhimagga, A??hakath?-s, ??k?-s, Ga??hipada-s, G??apada-s, Pi?apot/pi?apat-s, and Sannaya-s. These works contain divergent doctrinal interpretations and discussions relating to their authenticity. Many views have been expressed by modern scholars with regard to these divergences. Some scholars believe that they do not greatly affect the Therav?da doctrinal position as they represent minor differences that existed between the exegetes who followed one or the other Therav?da fraternity. But other scholars take a different position. They consider Buddhaghosa, the first P?li commentator, either as the founder of the Therav?da, or as the one who introduced new doctrinal concepts to Sri Lankan Therav?da from Buddhist schools in India. Moreover, some of these scholars believe that the orthodox Therav?da exegesis preserved at the Mah?vih?ra was changed by Buddhaghosa and by his contemporaries and successors. The present study begins with a discussion of the Therav?da exegeses and shows how divergent doctrinal interpretations contributed to their development. It examines divergent Therav?da exegeses as can be gathered from P?li and Si?hala exegetical works. These are arranged here under four main headings: (1) the canonical authenticity of the Abhidhamma-pi?aka: origin of the Abhidhamma and its canonical treatises; (2) Abhidhamma analysis of mind into consciousness (citta) and mental factors (cetasika): history of the notion of momentariness in Therav?da, the static moment of consciousness, some mental factors, such as vitakka, vic?ra, the three virati-s, iss?, macchariya, karu??, and mudit?; (3) cognitive process (cittav?thi): history of the theory of life-continuum (bhava?ga), five-door cognitive process, mind-door cognitive process, different stages of the cognitive processes; (4) analysis of matter (r?pa): number of material dhamma-s, life-span of matter, distribution of primary elements in the physical sense-organs, physical objects and their impingement on the sense-organs, the two faculties of gender, and middha in relation to matter. Divergences on the above teachings have, in fact, existed among the Sri Lankan Therav?dins since the S?ha?a-a??hakath? period. Proponents and opponents of these divergences followed either the Mah?vih?ra or the Abhayagiri. Some of the exegetes of these two fraternities sometimes agreed, and sometimes disagreed. Both parties sought to establish the authenticity of their interpretations on the basis of different authorities, namely, sutta (original discourse), sutt?nuloma (conformity to sutta), ?cariyav?da (teachers’ view), and attano mati (one’s own personal opinion). Influence of non-Therav?da doctrinal interpretations can be discerned in some divergences. Proponents and opponents of these divergences dealt seriously with them. It is not correct to say that Therav?da doctrines of momentariness, life-continuum, and the cognitive process were created by Buddhaghosa, or that they were introduced by him to Sri Lankan Therav?da. They were a part of the Mah?vih?ra exegesis that existed prior to his arrival in Sri Lanka.
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Cheung, Tsui-lan Liza, and 張翠蘭. "Doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra : with special reference to the Śrāvakabhūmiḥ of the Yogācārabhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/209436.

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This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma. Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified. This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra. In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted. A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論). The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations. Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma.
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Suen, Hon-ming Stephen, and 孫漢明. "Methods of spiritual praxis in the Sarvāstivāda: a study primarily based on the Abhidharma-mahāvibhāṣā." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44404980.

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Liew, Jew Chong, and 劉佑章. "The Sarvāstivāda doctrine of the path of spiritual progress: a study based primarily on the Abhidharma-mahāvibhāṣā-śāstra, the Abhidharmakośa-bhāṣya and their Chinese andSanskrit commentaries." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B44527068.

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Gal, Noa. "A metaphysics of experience : from the Buddha's teaching to the Abhidhamma." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273198.

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Gethin, R. M. L. "The path to awakening : A study of the thirty-seven bodhipakkhiya dhamma in the nikayas and abhidhamma." Thesis, University of Manchester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378805.

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Hart, M. J. Alexandra. "Action in Chronic Fatigue Syndrome: an Enactive Psycho-phenomenological and Semiotic Analysis of Thirty New Zealand Women's Experiences of Suffering and Recovery." Thesis, University of Canterbury. Social and Political Sciences, 2010. http://hdl.handle.net/10092/5294.

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This research into Chronic Fatigue Syndrome (CFS) presents the results of 60 first-person psycho-phenomenological interviews with 30 New Zealand women. The participants were recruited from the Canterbury and Wellington regions, 10 had recovered. Taking a non-dual, non-reductive embodied approach, the phenomenological data was analysed semiotically, using a graph-theoretical cluster analysis to elucidate the large number of resulting categories, and interpreted through the enactive approach to cognitive science. The initial result of the analysis is a comprehensive exploration of the experience of CFS which develops subject-specific categories of experience and explores the relation of the illness to universal categories of experience, including self, ‘energy’, action, and being-able-to-do. Transformations of the self surrounding being-able-to-do and not-being-able-to-do were shown to elucidate the illness process. It is proposed that the concept ‘energy’ in the participants’ discourse is equivalent to the Mahayana Buddhist concept of ‘contact’. This characterises CFS as a breakdown of contact. Narrative content from the recovered interviewees reflects a reestablishment of contact. The hypothesis that CFS is a disorder of action is investigated in detail. A general model for the phenomenology and functional architecture of action is proposed. This model is a recursive loop involving felt meaning, contact, action, and perception and appears to be phenomenologically supported. It is proposed that the CFS illness process is a dynamical decompensation of the subject’s action loop caused by a breakdown in the process of contact. On this basis, a new interpretation of neurological findings in relation to CFS becomes possible. A neurological phenomenon that correlates with the illness and involves a brain region that has a similar structure to the action model’s recursive loop is identified in previous research results and compared with the action model and the results of this research. This correspondence may identify the brain regions involved in the illness process, which may provide an objective diagnostic test for the condition and approaches to treatment. The implications of this model for cognitive science and CFS should be investigated through neurophenomenological research since the model stands to shed considerable light on the nature of consciousness, contact and agency. Phenomenologically based treatments are proposed, along with suggestions for future research on CFS. The research may clarify the diagnostic criteria for CFS and guide management and treatment programmes, particularly multidimensional and interdisciplinary approaches. Category theory is proposed as a foundation for a mathematisation of phenomenology.
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jiang-yng, Lee, and 李江瀅. "Research of Skandha, Œyatana ,dhŒtu－around on îgama and êŒriputra-abhidharma-§astra." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/96516346955259634999.

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華梵大學
東方人文思想研究所
93
Abstract The formation of pa–ca-skandhŒú (r½pa, vedanŒ, saµj–Œ, sa×-skŒra and vij–Œna-skandha) analyzes the element of existence and consists of materials and hearts. The extension of r½pa-skandha widely includes bh½ta-bhautika so that our body belongs to r½pa-skandha and vedanŒ, saµj–Œ, sa×-skŒra and vij–Œna-skandha is relative to inside part of human mind. Therefore, we can understand that Œtman is composed of pa–ca-skandhŒú and Œtman has the sense of mutability. Both the beginning of an event and ending have their own reason and they break the idea of devotion of Œtman among the public. Due to the analysis of dvŒda§a-ŒyatanŒni (indriya-Œyatana、visaya-Œyatana), it is the function of our awareness for our sensation toward objective environment. Then, the consistence of a· Œda§a-dhŒtavaú can carefully express the process of the beginning and the ending of worry. Among the system of a· Œda§a-dhŒtavaú, it is the process of analysis for subjective awareness for objective environment. For example, eyes see something and we can see it. Consequently, the design of pa–ca-skandhŒú, dvŒda§a-ŒyatanŒni and a· Œda§a-dhŒtavaú is to help yogin to observe the recycling of everything among a systematic situation.
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Books on the topic "Abhidharma"

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University, Banaras Hindu, ed. Abhidharma bindu. Vārāṇasī: Kāśī Hindū Viśvavidyālaya, 2001.

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University of Hong Kong. Centre of Buddhist Studies, ed. Sarvāstivāda abhidharma. 4th ed. Hong Kong: Centre for Buddhist Studies, University of Hong Kong, 2009.

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Kalpakam, Sankaranarayanan, and K.J. Somaiya Centre for Buddhist Studies., eds. Dharma and Abhidharma. Mumbai: Somaiya Publications, 2007.

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H, Potter Karl, ed. Abhidharma Buddhism to 150 A.D. Delhi: Motilal Banarsidass Publishers, 1996.

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Sthavira, Vimalakitti Mădauyangoḍa, Sumanasāra Karahampiṭigoḍa Sthavira, Laṅkã Bauddha Maṇḍalaya, and Tripiṭaka Samāpadaka Maṇḍalaya (Sri Lanka), eds. Abhidharma piṭakayehi atavăni granthaya Yamakaprakaraṇa. [Colombo]: Śrī Laṅkā Prajātāntrika Samājavādī Janarajaya, 1988.

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Janakābhivaṃsa. Abhidhamma in daily. Yangon: International Theravada Buddhist Missionary University, 1999.

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Kritzer, Robert. Rebirth and causation in Yogācāra abhidharma. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 1999.

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Jain, Bhagchandra. Bauddha manovijñāna =: Buddhist psychology : Abhidharma darśana. Nāgapura: Sanmati Vidyāpīṭha, 1985.

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Jain, Bhagchandra. Bauddha manovijñāna =: Buddhist psychology : Abhidharma darśana. Nāgapura: Sanmati Vidyāpīṭha, 1985.

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University of Hong Kong. Centre for Buddhist Studies, ed. Abhidharma doctrines and controversy on perception. 3rd ed. Hong Kong: Centre of Buddhist Studies, The University of Hong Kong, 2007.

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Book chapters on the topic "Abhidharma"

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Walser, Joseph. "Abhidharma." In History of Indian Philosophy, 302–10. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-30.

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Karunadasa, Y. "Abhidharma (Theravāda)." In Encyclopedia of Scientific Dating Methods, 5–13. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_42.

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Dhammajoti, K. L. "Sarvāstivāda Abhidharma." In Buddhism and Jainism, 1079–89. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_43.

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Edelglass, William, Pierre-Julien Harter, and Sara McClintock. "Abhidharma Philosophers." In The Routledge Handbook of Indian Buddhist Philosophy, 141–42. London: Routledge, 2022. http://dx.doi.org/10.4324/9781351030908-15.

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Dhammajoti, Kuala Lumpur. "Abhidharma, Northern." In Encyclopedia of Sciences and Religions, 12–19. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1611.

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Gethin, Rupert. "Abhidhamma." In Routledge Handbook of Theravāda Buddhism, 227–41. London: Routledge, 2022. http://dx.doi.org/10.4324/9781351026666-19.

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Sarao, K. T. S. "Abhidhamma Piṭaka." In Encyclopedia of Scientific Dating Methods, 1–5. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_2039.

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Agganyani, Ven. "Abhidhamma, Southern." In Encyclopedia of Sciences and Religions, 1–12. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1556.

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Lettner, Alina Therese. "Semiotic Roots and Buddhist Routes in Phenomenology and Intercultural Philosophy: A Peircean Study of Abhidharma Buddhist Theories of Consciousness and Perception." In Roots, Routes and a New Awakening, 47–74. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-7122-0_4.

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Yetunde, Pamela Ayo. "Object Relations in East and West: Self, No Self, the Abhidhamma, and W.R.D. Fairbairn." In Object Relations, Buddhism, and Relationality in Womanist Practical Theology, 77–99. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94454-8_6.

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