Of course, this question does not deny the fact that the notion of "khana" does not appear in any of the three Pitakas. Just maybe looking to fine point the sources
tiltbillings wrote:A bit of information here: 'Momentariness' was introduced into the Theravada by Buddhaghosa, 5th cent CE. It is not part of the Abhidhamma Pitkaka texts, which means it is also not part of the pre-Buddhaghosa Mahavihara tradition.
quote]It means momentariness is not found in the suttas, AND it is not found in the Adhidhamma Pitaka, And the atomistic take on the the notion of dhammas that goes along with momentariness is not found in the Abhidhamma Pitaka, which means that there was, via Buddhaghosa, a major shift in the Mahavihara tradition.
Lets go to the sutta pitaka just to dispell this idea. Notice the use of teh pali khane -momentGuhatthaka-suttaniddeso
(Exposition of the Sutta of the Eightfold Mystery)
Translated by Andrew Olendzki. Edited by mod to fix an incomplete link (TB): http://www.accesstoinsight.org/tipitaka ... .olen.html
1. "Life, personhood, pleasure and pain
- This is all that's bound together
In a single mental event
- A moment
that quickly takes place.
2. Even for the devas who endure
For 84,000 thousand kalpas
- Even those do not live the same
For any two moments of the mind.
3. What ceases for one who is dead,
Or for one who's still standing here,
Are all just the same heaps
- Gone, never to connect again.
4. The states which are vanishing now,
And those which will vanish some day,
Have characteristics no different
Than those which have vanished before.
5. With no production there's no birth;
With "becoming" present, one exists.
When grasped with the highest meaning,
The world is dead when the mind stops.
6. There's no hoarding what has vanished,
No piling up for the future;
Those who have been born are standing
Like a seed upon a needle.
7. The vanishing of all these states
That have become is not welcome,
Though dissolving phenomena stand
Uncombined through primordial time.
8. From the unseen, things come and go.
Glimpsed only as they're passing by;
Like lightning flashing in the sky
- They arise and then pass away."
Kathaṃ ṭhitiparittatāya appakaṃ jīvitaṃ? Atīte [u]cittakkhaṇe
na jīvati na jīvissati; anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati.
“Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
ekacittasamāyuttā, lahuso vattate khaṇo.
“Cullāsītisahassāni, kappā tiṭṭhanti ye marū;
natveva tepi jīvanti, dvīhi cittehi saṃyutā.
“Ye niruddhā marantassa, tiṭṭhamānassa vā idha;
sabbepi sadisā khandhā, gatā appaṭisandhikā.
“Anantarā ca ye bhaggā, ye ca bhaggā anāgatā;
tadantare niruddhānaṃ, vesamaṃ natthi lakkhaṇe.
“Anibbattena na jāto, paccuppannena jīvati;
cittabhaggā mato loko, paññatti paramatthiyā.
“Yathā ninnā pavattanti, chandena pariṇāmitā;
acchinnadhārā vattanti, saḷāyatanapaccayā.
“Anidhānagatā bhaggā, puñjo natthi anāgate;
nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā.
“Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;
palokadhammā tiṭṭhanti, purāṇehi amissitā.
“Adassanato āyanti, bhaṅgā gacchanti dassanaṃ;
vijjuppādova ākāse, uppajjanti vayanti cā”ti.
Evaṃ ṭhitiparittatāya appakaṃ jīvitaṃ.