..续本文上一页ntary on the Sangaha, its popularity has not diminished but indeed has even increased, and several Burmese scholars have risen to defend it against Ledi Sayadaw”s criticisms.

　　3.Sankhepa-vannana, written in the sixteenth century by Bhadanta Saddhamma Jotipala, also known as Chapada Mahathera, a Burmese monk who visited Sri Lanka during the reign of Parakramabahu VI of Kotte (fifteenth century).[14]

　　4. Paramatthadipani-Tika, "The Elucidation of the Ultimate Meaning," by Ledi Sayadaw. Ledi Sayadaw of Burma (1846-1923) was one of the greatest scholar-monks and meditation masters of the Theravada tradition in recent times. He was the author of over seventy manuals on different aspects of Theravada Buddhism, including philosophy, ethics, meditation practice, and Pali grammar. His tika created a sensation in the field of Abhidhamma studies because he pointed out 325 places in the esteemed Vibhavini-tika where he alleged that errors and misinterpretations had occurred, though his criticisms also set off a reaction in defense of the older work.

　　5.Ankura-Tika, by Vimala Sayadaw. This tika was written fifteen years after the publication of the Paramatthadipani and supports the commonly accepted opinions of the Vibhavini against Ledi Sayadaw”s criticisms.

　　6.Navanita-Tika, by the Indian scholar Dhammananda Kosambi, published originally in devanagari script in 1933. The title of this work means literally "The Butter Commentary," and it is so called probably because it explains the Sangaha in a smooth and simple manner, avoiding philosophical controversy.

　　Outline of the Sangaha

　　The Abhidhammattha Sangaha contains nine chapters. It opens by enumerating the four ultimate realities — consciousness, mental factors, matter, and Nibbana. The detailed analysis of these is the project set for its first six chapters. Chapter I is the Compendium of Consciousness, which defines and classifies the 89 and 121 cittas or types of consciousness. In scope this first chapter covers the same territory as the States of Consciousness chapter of the Dhammasangani, but it differs in approach. The canonical work begins with an analysis of the first triad in the matika, and therefore initially classifies consciousness on the basis of the three ethical qualities of wholesome, unwholesome, and indeterminate; then within those categories it subpides consciousness on the basis of plane into the categories of sense sphere, fine-material sphere, immaterial sphere, and supramundane. The Sangaha, on the other hand, not being bound to the matika, first pides consciousness on the basis of plane, and then subpides it on the basis of ethical quality.

　　The second chapter, the Compendium of Mental Factors, first enumerates the fifty-two cetasikas or concomitants of consciousness, pided into four classes: universals, occasionals, unwholesome factors, and beautiful factors. Thereafter the factors are investigated by two complimentary methods: first, the method of association (sampayoganaya), which takes the mental factors as the unit of inquiry and elicits the types of consciousness with which they are inpidually associated; and second, the method of inclusion or combination (sangahanaya), which takes the types of consciousness as the unit of inquiry and elicits the mental factors that enter into the constitution of each. This chapter again draws principally upon the first chapter of the Dhammasangani.

　　The third chapter, entitled Compendium of the Miscellaneous, classifies the types of consciousness along with their factors with respect to six categories: root (hetu), feeling (vedana), function (kicca), door (dvara), object (arammana), and base (vatthu).

　　The first three chapters are concerned principally with the structure of consciousness, both internally and in relation to …

《A Comprehensive Manual of Abhidhamma》全文未完，请进入下页继续阅读…