On The Theories Of Citta-cultivation In Abhidharma-mahavibhasa-sastra

Abhidharma- Jnanaprasthana -mahavibhasa-sastra is regarded as direct major classics by Sarvastivada, which cited Satpada sastra like Vijn～a^naka^ya-pa^da and comments of Vasumitra, Dharmat&amacron;ta, Ghos!a, Dhadanta to explain Jnanaprasthana-sastra. It criticized Buddhist schools of Maha^san%ghika, Dharmaguptika, Mahi^s/a^saka, Ka^s/yapi^ya, Va^tsi^-putri^ya, vibhajya-va^din,ect, and theories of ti^rthakas like Sa^m!khya, Vais/es!ika, Loka^yata, vi-sam!yoga, Jaina, wich makes it a summation of major thoughts of Sarvastivada. The present dissertation conducted a research into the theories of self-cultivation in Abhidharma-Jnanaprasthana -mahavibhasa-sastra, with the intent to analyze its thoughts on citta -cultivation. Through literature research and interpretation plus Orienting generalizations brought out by Ken Wilber, this thesis compares western psychotherapies with Abhidharma- Jnanaprasthana -mahavibhasa-sastra over ideas on citta-cultivation. Citta-cultivation, as employed in the present thesis, is defined as a process through a series of transcending levels, during which citta-dharma and caitta are addressed with corresponding methods of intervention, with the purposes of achieving body-mind easiness, empowering mind and alternating psychological world, even transcending the limit of life. The aims of western psychotherapies have well transcended abnormalities treatment, and have encompassed pursuing inner unity and harmony and personal growth and transcendence, even touching cosmic consciousness. Therefore it is possible to compare the two. First this thesis will clarify the system of citta-cultivation in Abhidharma- Jnanaprasthana -mahavibhasa-sastra, then compare over specific issues respectively. Abhidharma- Jnanaprasthana -mahavibhasa-sastra developed its system of citta-cultivation through four steps: first, what is citta? The composition and characteristcs of citta is the prerequisite for citta-cultivation. Second, why citta-cultivation is possible? Third, what happens during the process of citta-cultivation? Forth, how to bring about there changes? To answer there questions this thesis falls into six chapters. In the first chapter, a general research on Abhidharma- Jnanaprasthana -mahavibhasa-sastra is conducted. The followed four chapters addresses the four questions respectively. In the last chapter the author summarized and evaluated the citta-cultivation system in Abhidharma- Jnanaprasthana -mahavibhasa-sastra from psychological perspectives, and tried to bridge the two in order to develop a practical way out for the moderns.In the first chapter text of Abhidharma- Jnanaprasthana -mahavibhasa-sastra and early thoughts of citta-cultivation are emphasized. First the compilation of Abhidharma- Jnanaprasthana -mahavibhasa-sastra, based on which a comparison between the three versions of translation in tri-pitaka is conducted. Structure, content, sequence, logic and styles of Abhidharma- Jnanaprasthana -mahavibhasa-sastra are overviewed. Then the concept of citta in this research is defined.In the second chapter, discussions on psychological worlds in Abhidharma-Jnanaprasthana -mahavibhasa-sastra are conducted. Psychological worlds are composed of psychological dynamics, psychological events and psychological phenomena. They are spiritual reality rather than physical reality. This chapter falls into five sections. With these sections psychology systems in western psychology and theories of citta in are compared.In the third chapter, the possibilities of citta-cultivation are explored from perspectives of human nature. The existence of man and the change of psychological worlds can be understood with the structure of Twelve Nidanas.In the forth chapter, process of psychological change in citta-cultivation is discussed. Basically, this is a continuum of kles/a to Prajn～a. The key factor for psychological change is the power of wisdom. This power is universal. In psychological worlds of sages, this is embodied as jn～a^na.The fifth chapter focus on methods of citta-cultivation. Abhidharma-Jnanaprasthana -mahavibhasa-sastra continued the practice of s/astraka, sama^dhi and jn～a^na in primitive Buddhism, in which jn～a^na is especially emphasized. It stresses on the transcendence of the three through the integration of them.In the six chapter, perspectives of Abhidharma- Jnanaprasthana -mahavibhasa-sastra on citta-cultivation is summarized and evaluated. Abhidharma-Jnanaprasthana -mahavibhasa-sastra covered extensive points and perspectives on citta-cultivation. It well reflected the foundations, process, methods and change in citta- cultivation by Sectarian Buddhism especially Sarva^sti -va^din. While Sarva^sti -va^din permits sarva-dharma eternal, past and future is blended. Citta is limited in S!ad!vijn～a^na. s!ad!-hetavah and catva^rah! pratyaya^h are employed to explain the birth and death of citta-dharma. All these are not adequate in explaining how to break the kles/a and to achieve the jn～a^na. Furthermore, they are unclear with the change of psychological worlds. And discussions on the Abhidharma-Jnanaprasthana -mahavibhasa-sastra Vi&sdotblw;ayas of vimoksla of arhat disclosed its limits in that arhat cannot stop va^sana^ of kles/a, unaware of other's kles/a etc. These limitations urged Buddhism developed to Mahayana stage.Finally, this thesis tries to bridge citta-cultivation and psychotherapies, presenting a complementary scheme for self transcendence of west and east. This scheme needs to be further elaborated in future research.Innovations of the thesis: 1, initiative research and evaluation on citta-cultivation theories in the text of Abhidharma- Jnanaprasthana -mahavibhasa-sastra; 2, initiative research on comparative research on Abhidharma- Jnanaprasthana -mahavibhasa-sastra and western psychotherapies; 3, creative application of Orienting generalizations brought out by Ken Wilber; 4, bridging the concept of citta in Abhidharma- Jnanaprasthana -mahavibhasa-sastra and western psychology with the concept of psychological worlds; 5, new understandings of nature of mind; 6, analyzed system of kles/a from two levels; 7, clarified the change process in citta-cultivation; 8, emphasized on the individualistic characteristics of citta-cultivation in Buddhism, and explored the symbolic meaning of psychological worlds of arhat and Buddha.