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The Dawn of Abhidharma
This book is a companion to Bhikkhu Anālayo’s previous study of the Genesis of the Bodhisattva Ideal. In the present book he turns to another important aspect in the development of Buddhist thought: the beginnings of the Abhidharma. Anālayo shows that the two main modes generally held in academic circles to explain the arising of the Abhidharma – the use of lists (mātrḳā) and the question-and-answer format – are formal elements that in themselves are not characteristic of Abhidharma thought. Going beyond the notion that the coming into being of the Abhidharma can be located in such formal aspects, he shows how the attempt to provide a comprehensive map of the teachings gradually led to the arising of new terminology and new ideas. He identifies the notion of the supramundane path as an instance where fully fledged Abhidharma thought manifests in the discourses. Anālayo concludes that what characterizes the Abhidharma is not the mere use of dry lists and summaries, but rather a mode of thought that has gone further (abhi-) than the Dharma taught in the early discourses in general.
http://blogs.sub.uni-hamburg.de/hup/products-page/publikationen/123/
sedikit yang sudah dibaca:
Analayo mengatakan, abhidharma pada mulanya adalah "daftar rangkuman topik, dan komentar atas sebuah sutta"
karena komentar penjelasan yang ditempelkan pada sebuah sutta ini bisa menjelaskan sutta yg lain, maka kemudian komentar ini menjadi "hidup" dan berkembang lebih independen. Setelah itu menjadi satu set pitaka sendiri. Ini semua terjadi sejak zaman transmisi oral.
abhidharma pada mulanya berarti : tentang dharma
"Para bhiksu sedang mendiskusikan abhidharma" = "Para bhiksu sedang mendiskusikan tentang dharma"
Hanya belakangan istilah abhi diartikan sebagai "yang lebih tinggi" dan merujuk pada kitab-kitab komentar abhidharma
The first person interested in the etymology of the term abhi-dharma was N.W. Geiger, in his work, Pali Dhamma (1921), where he states, "abhidhamma originally mean the highest Dhamma; such is the interpretation of later commentators, that is, abhidhamma as uttaradhamma." The earliest meaning of the word abhidhamma, he held, is "concerning the dhamma, or referring to the dhamma," In the Sutras, indeed, this word always appears in the locative case, as abhidhamme, ("with respect to Dhamma") and in this manner parallels the form abhivinaye ("concerning the Vinaya').
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Orang pertama yang tertarik pada etimologi dari istilah abhi-dharma adalah N.W. Gieger, dalam karyanya, Pali Dhamma (1921), di mana ia menyatakan, "abhidhamma asalnya berarti Dhamma tertinggi; demikian adalah tafsiran komentator belakangan, yaitu, abhidhamma sebagai uttaradhamma." Makna paling awal dari kata abhidhamma, ia pegang, sebagai "berkenaan dengan dhamma, atau merujuk kepada dhamma," dalam sutra-sutra, sebenarnya, kata ini selalu muncul dalam bentuk lokatif, seperti abhidhamme, ("berhubungan dengan dhamma") dan cara ini paralel dengan bentuk abhivinaye ("berkenaan dengan vinaya").
-Leo M. Pruden dalam prakata terjemahan Bhasya-