Abhidhamma View : The Unwholesome
Posted: Tue Aug 07, 2012 1:59 pm
Dear Members,
Abhidhamma View : The Unwholesome
[Presented by Dr.Tep Sastri @ SariputtaDhamma/JTN/Mult]
CMA VII, p. 264:
The four ultimate realities can be analyzed into seventy-two distinct entities(vatthudhammaa), that is, phenomena which exist with intrinsic nature(sabhaava).
1. Consciousness, through divided into eighty-nine types, is regarded as one entity because all cittas have the same intrinsic nature --the cognizing of an object.
2. The fifty-two cetasikas are viewed each as a distinct ultimate entity since each mental factor has its own individual intrinsic nature.
3. The eighteen concretely produced material phenomena are, for the same reason, each reckoned separately as individual entities.
4. Nibbaana, which is one in essence, counts as a single entity.
CMA VII, p. 265-269 (excerpt):
In the compendium of the unwholesome, there are four taints: (1) the taint of sensual desire, (2) the taint of attachment to existence, (3) the taint of wrong views, (4) the taint of ignorance.
Four floods: (1) the flood of sensual desire, (2) the flood of attachment to existence, (3) the flood of wrong view, (4) the flood of ignorance.
Four bonds: (1) the bond of sensual desire, (2) the bond of attachment to existence, (3) the bond of wrong views, (4) the bond of ignorance.
Four body knots: (1) the body knot of covetousness, (2) the body knot of ill will, (3) the body knot of adherence to rites and ceremonies, (4) the body knot of dogmatic belief that "this alone is the truth".
Six hindrances: the hindrance of (1) sensual desire, (2) ill will, (3) sloth and torpor, (4) restlessness and worry, (5) doubt, (6) ignorance.
Seven latent dispositions: the latent dispositions to (1) sensual lust, (2) attachment to existence, (3) aversion, (4) conceit, (5) wrong views, (6) doubt, (7) ignorance.
Ten fetters: (1) sensual lust, (2) attachment to fine-material existence, (3) attachment to immaterial existence, (4) aversion, (5) conceit, (6) wrong views, (7) adherence to rites and ceremonies, (8) doubt, (9) restlessness, (10) ignorance.
Ten defilements: (1) greed, (2) hatred, (3) delusion, (4) conceit, (5) wrong views, (6) doubt, (7) sloth, (8) restlessness, (9) shamelessness, (10) fearlessness of wrong doing.
The same defilements that are called "taints" are also called "floods"(ogha) because they sweep beings away into the ocean of existence, and because they are hard to cross.
The body knots are so called because they tie the mind to the body or present body to bodies in future existences. Here the term "body"(kaaya) applies to both the mental and physical body in the sense of an aggregation.
Of the four kinds of clinging, the first may be understood as intensified craving for sense pleasures. Clinging to the doctrine of self is the adoption of personality view(sakkaayadi.t.thi), the identification of any of the five aggregates as a self or the accessories of a self.
The hindrances are so called because they obstruct the way to a heavenly rebirth and to the attainment of Nibbaana.
The term "latent dispositions" highlights the fact that the defilements are liable to arise as long as they have not been eradicated by the supramundane paths.
The fetters are unwholesome mental factors which bind beings to the round of existence.
The defilements (kilesa) are so called because they afflict or torment the mind, or because they defile beings by dragging them down to a mentally soiled and depraved condition.
***********
Love Buddha's dhamma,
yawares/sirikanya
Abhidhamma View : The Unwholesome [Presented by Dr.Tep Sastri @ SariputtaDhamma/JTN/Mult]
CMA VII, p. 264:
The four ultimate realities can be analyzed into seventy-two distinct entities(vatthudhammaa), that is, phenomena which exist with intrinsic nature(sabhaava).
1. Consciousness, through divided into eighty-nine types, is regarded as one entity because all cittas have the same intrinsic nature --the cognizing of an object.
2. The fifty-two cetasikas are viewed each as a distinct ultimate entity since each mental factor has its own individual intrinsic nature.
3. The eighteen concretely produced material phenomena are, for the same reason, each reckoned separately as individual entities.
4. Nibbaana, which is one in essence, counts as a single entity.
CMA VII, p. 265-269 (excerpt):
In the compendium of the unwholesome, there are four taints: (1) the taint of sensual desire, (2) the taint of attachment to existence, (3) the taint of wrong views, (4) the taint of ignorance.
Four floods: (1) the flood of sensual desire, (2) the flood of attachment to existence, (3) the flood of wrong view, (4) the flood of ignorance.
Four bonds: (1) the bond of sensual desire, (2) the bond of attachment to existence, (3) the bond of wrong views, (4) the bond of ignorance.
Four body knots: (1) the body knot of covetousness, (2) the body knot of ill will, (3) the body knot of adherence to rites and ceremonies, (4) the body knot of dogmatic belief that "this alone is the truth".
Six hindrances: the hindrance of (1) sensual desire, (2) ill will, (3) sloth and torpor, (4) restlessness and worry, (5) doubt, (6) ignorance.
Seven latent dispositions: the latent dispositions to (1) sensual lust, (2) attachment to existence, (3) aversion, (4) conceit, (5) wrong views, (6) doubt, (7) ignorance.
Ten fetters: (1) sensual lust, (2) attachment to fine-material existence, (3) attachment to immaterial existence, (4) aversion, (5) conceit, (6) wrong views, (7) adherence to rites and ceremonies, (8) doubt, (9) restlessness, (10) ignorance.
Ten defilements: (1) greed, (2) hatred, (3) delusion, (4) conceit, (5) wrong views, (6) doubt, (7) sloth, (8) restlessness, (9) shamelessness, (10) fearlessness of wrong doing.
The same defilements that are called "taints" are also called "floods"(ogha) because they sweep beings away into the ocean of existence, and because they are hard to cross.
The body knots are so called because they tie the mind to the body or present body to bodies in future existences. Here the term "body"(kaaya) applies to both the mental and physical body in the sense of an aggregation.
Of the four kinds of clinging, the first may be understood as intensified craving for sense pleasures. Clinging to the doctrine of self is the adoption of personality view(sakkaayadi.t.thi), the identification of any of the five aggregates as a self or the accessories of a self.
The hindrances are so called because they obstruct the way to a heavenly rebirth and to the attainment of Nibbaana.
The term "latent dispositions" highlights the fact that the defilements are liable to arise as long as they have not been eradicated by the supramundane paths.
The fetters are unwholesome mental factors which bind beings to the round of existence.
The defilements (kilesa) are so called because they afflict or torment the mind, or because they defile beings by dragging them down to a mentally soiled and depraved condition.
***********
Love Buddha's dhamma,yawares/sirikanya