By Bhikkhu Bodhi
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Extra resources for A Comprehensive Manual of Abhidhamma
These are the dhammas: the final, irreducible components of existence, the ultimate entities that result from a correctly performed analysis of existence. Such existents admit of no further reduction but are themselves the final terms of analysis, the true constituents of the complex manifold of experience. ” The ultimate realities are characterized not only from the ontological viewpoint as the ultimate existents but also from the epistemological viewpoint as the ultimate objects of right knowledge.
The Buddha is also called the “Peerless One” (atula) because His qualities and attributes cannot be matched by any other being. Though all Arahants possess the distinguished qualities of morality (sīla), concentration (samādhi), and wisdom (paññā) sufficient to result in liberation, none possess the innumerable and immeasurable virtues with which a supreme Buddha is fully endowed — the ten Tathāgata’s powers of knowledge (Majjhima Nikāya 12), the four grounds of self-confidence (Majjhima Nikāya 12), the attainment of great compassion (Paṭisambhidāmagga I, 126), and the unobstructed knowledge of omniscience (Paṭisambhidāmagga I, 131).
Such consciousness is called “unwholesome” because it is mentally unhealthy, morally blameworthy, and productive of painful results. Wholesome consciousness (kusalacitta) is consciousness that is accompanied by wholesome roots — non-greed (alobha), or generosity (dāna), nonhatred (adosa), or loving-kindness (mettā), and non-delusion (amoha), or wisdom (paññā). Such consciousness is mentally healthy, morally blameless, and productive of pleasant results. Both wholesome and unwholesome consciousnesses constitute kamma, volitional action.
A Comprehensive Manual of Abhidhamma by Bhikkhu Bodhi