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šŸ”—šŸ“š Collection of notes on Abhidhamma


Will the real Abhidharma please stand up?

How to tackle the abhidhamma?

Ab Vb 12, Jhāna vibhanga, where does it say 5 sense perception disappears in 4 jhānas?

Error found in Abhidhamma Vibhanga 6: kāyasaį¹…khāro is not vaci-sankhara and citta-sankhara

Kāya is by default rÅ«pa-kāya physical body in canonical Abhidhamma Sati-'paį¹­į¹­hāna

in Abhidhamma book 2 Vibhanga, what does it mean to be derived from suttas versus derived from Abhidhamma?

Why did Vism.'s Buddhaghosa burn all of the Sri Lanka commentaries?

How many versions of canonical Theravada Abhidhamma exist?

abhihamma redefines 4 jhanas as arupa attainments?

Can mudita (as part of 7sb and brahma vihara) and pīti (rapture as a jhāna factor) include crying tears of joy?

nama and rupa: sutta or abhidhamma definition?

Summary of Abhidhamma in 8 second video clip
June 20, 2025

No piį¹­aka: How did this concept "Ti-piį¹­aka" (3 baskets) come about?
June 17, 2025





Re: Theravāda and Suttavādins

Unread post by Dhammanando » 

Ceisiwr wrote: ↑Thu Jun 03, 2021 11:54 amAs is well known the Sautrāntikas of old grew out of that other great Sthavira and Abhidhamma tradition, Sarvāstivāda. As far as I'm aware no such sub-school developed within Theravāda until very recently. What could be the reason for this?
We know from Buddhaghosa's introduction to the AtthasālinÄ« that there were individual bhikkhus who didn't admit the Abhidhamma Piį¹­aka to be buddhavacana. Though he doesn't identify them, it seems likely that he is talking about bhikkhus of Theravada Vinaya lineage, for it is specifically the Theravada Abhidhamma Piį¹­aka that they were rejecting. I can think of three possible reasons why they might not have wished to form a breakaway school:

1. There may have been too few of them.
2. It may have been politically inexpedient. That is, the Mahāvihāra could have called upon royal power to suppress them, just as it did with the Abhayagiri and Jetavana Viharas.
3. They had other fish to fry. That is, their desire to just get on with their own practice may have weighed more heavily with them than any missionary zeal to persuade Ceylonese Buddhists to revert to what they imagined to have been the proto-Canon.


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