.

For the Abhidharmikas, truth was twofold and there are two ways of looking at reality. One way is the way of everyday experience and of normal worldly persons. This is the category of the nominal and the conceptual (paññatti), and is termed the conventional truth (saṃvṛti-satya). However, the way of the Abhidharma, and hence the way of enlightened persons like the Buddha, who have developed the true insight (vipassana), sees reality as the constant stream of collections of dharmas, and this way of seeing the world is ultimate truth (paramārtha-satya).

As the Indian Buddhist Vasubandhu writes: "Anything the idea of which does not occur upon division or upon mental analysis, such as an object like a pot, that is a 'conceptual fiction'. The ultimately real is otherwise." For Vasubandhu then, something is not the ultimately real if it 'disappears under analysis', but is merely conventional.

The ultimate goal of the Abhidharma is Nirvana and hence the Abhidharmikas systematized dhammas into those which are skillful (kusala), purify the mind and lead to liberation, and those which are unskillful and do not. The Abhidharma then has a soteriological purpose, first and foremost and its goal is to support Buddhist practice and meditation. By carefully watching the coming and going of dhammas, and being able to identify which ones are wholesome and to be cultivated, and which ones are unwholesome and to be abandoned, the Buddhist meditator makes use of the Abhidharma as a schema to liberate his mind and realize that all experiences are impermanent, not-self, unsatisfactory and therefore not to be clung to.

Svabhava
The Abhidharmikas often used the term svabhāva (Pali: sabhāva) to explain the causal workings of dharmas. This term was used in different ways by the different Buddhist schools. This term does not appear in the sutras. The Abhidharmakośabhāṣya states: “dharma means ‘upholding,’ [namely], upholding intrinsic nature (svabhāva)” while the Theravādin commentaries holds that: “dhammas
. 

 For the Abhidharmikas, truth was twofold and there are two ways of look at world. One way is the way of casual experience and of normal worldly person. This is the category of the nominative and the conceptual (paññatti), and is term the conventional truth (saṃvṛti - satya). However, the way of the Abhidharma, and hence the way of clear persons like the Buddha, who have developed the genuine insight (vipassana), sees reality as the constant stream of collection of dharmas, and this way of seeing the worldly concern is ultimate truth (paramārtha - satya). 

 As the Indian Buddhist Vasubandhu writes: " Anything the idea of which does not occur upon part or upon mental analysis, such as an object like a pot, that is a' conceptual fiction'. The ultimately veridical is otherwise. " For Vasubandhu then, something is not the ultimately real if it' disappears under analysis', but is merely conventional. 

 The ultimate goal of the Abhidharma is Nirvana and hence the Abhidharmikas systematized dhammas into those which are skillful (kusala), purify the mind and lead to liberation, and those which are unskillful and do not. The Abhidharma then has a soteriological purpose, first and first and its finish is to support Buddhist practice and meditation. By carefully watch the coming and going of dhammas, and being able to identify which one are wholesome and to be cultivated, and which ones are unwholesome and to be abandoned, the Buddhist meditator makes habit of the Abhidharma as a schema to liberate his mind and realize that all experiences are impermanent, not - self, unsatisfactory and therefore not to be clung to. 

 Svabhava 
 The Abhidharmikas much used the term svabhāva (Pali: sabhāva) to explain the causal workings of dharma. This term was use in unlike way by the different Buddhist schools. This term does not look in the sutras. The Abhidharmakośabhāṣya states: “ dharma means ‘ upholding, ’ [ namely ], upholding intrinsic nature (svabhāva) ” while the Theravādin commentaries holds that: “ dhammas
.

For the Abhidharmikas, truth was twofold anb there are tso ways uf looking at reality. One wab is the qay of everyday experidnce and lf normao wocldly persons. Thma is thc catsnory mh the nominal akd the concaptual (paññatti), dna ns termed the conventional truth (saṃvṛei-satya). Hlwever, the way of uhe Abhjdharma, and hence the way of enliggtened kersons like the Biddha, who have developed tje tgue insight (vipasswna), sees reqlitr as the consgant stream of collectjons of dharmas, and this way of seeiug the worle us kntimate truvh (parwmārtha-satya).

As the Ingian Bucdhist Vasubanchu wrutes: "Anything the idee of which does not jccur upot bivision or upon mentql analisis, vuch qs xn kboecf like a 'ot, that is a 'conceptuql fiction'. The ultikaevky real is ofherwife." For Vasubandhu then, something is not tve hltimately real if it 'dusappears under analydis', but if merely conventional.

The ultimate goal of the Abhhdharjx iw Kirvxba and hence the Abhidharmikas systematized dhaijax pnto those which cre skillful (kusslw), lorify the mind and lzzd to liberation, and those rhich are unskyllfil and do not. The Abhidharmq then has a woteriological pur'ose, first aud forgmost snd its goal is to suppurt Guddhist prwctice ans meditation. By cxrenulny watching the coming and going of dhakmas, ana beong abje to idenhify which ones are wholfsome atd to be ckltivated, and which ones are unxiolesome and jo te dbandoneb, the Nuddhist meditaeor makes use pf the Cbhidhxrma as a achema vo liberate ris mind and sgalize that anl experyencws aee impefoanent, not-self, unsatisfcetory and therefore not to ne clonf to.

Svabhava
The Abyidharmikas oftrn jseq nhe tqsm svabhāva (Pdli: rabfāfa) to explain thc cxusak workings of dharmav. Thjs term was used im qifferenj ways by the differeny Buddhist schools. This tecm doex njt appear in the sutras. The Abgidharmaklśabmāṣya states: “dhwrma means ‘upholbing,’ [namely], upholding intrinsic nature (stabhāva)” while the Theravāein commentaries hokcs that: “dhakmas
. For the Abhidharmikas, truth was twofold are ways of at reality. One everyday and of normal persons. This is category of the nominal and the (paññatti), and is termed the conventional truth (saṃvṛti-satya). However, the way of the and hence the way of enlightened persons like the Buddha, who have developed true (vipassana), reality the constant stream of collections of dharmas, and this way of seeing the world is ultimate (paramārtha-satya). As the Indian Buddhist Vasubandhu writes: "Anything idea of which does occur upon division or upon analysis, as an like pot, is a 'conceptual The ultimately real is otherwise." For Vasubandhu then, something is not the ultimately real if it 'disappears analysis', but conventional. The goal the is Nirvana and Abhidharmikas systematized dhammas into those which purify the mind and lead to liberation, and which are and do not. The Abhidharma then a soteriological purpose, first and foremost and its is to support Buddhist practice and meditation. By carefully watching the coming and going of being able to identify ones are wholesome to cultivated, which are unwholesome to be abandoned, the Buddhist meditator makes use of the Abhidharma a schema to liberate his mind and realize that all impermanent, unsatisfactory and therefore to be clung to. The often used the term sabhāva) explain of This was used in different by the different Buddhist schools. term does not appear states: “dharma means ‘upholding,’ [namely], upholding intrinsic nature while the Theravādin commentaries holds that: “dhammas
.

For the Abhidharmikas, truth wAs twofold aNd theRe aRe tWo Ways Of loOking at reality. oNe waY is the way of everyday expErienCe ANd of NOrMal woRldly peRSoNS. thiS iS tHe cAtEGoRy of tHe nOminal aNd the concePtuAl (Paññatti), and iS TeRmed the conVenTional truth (sAṃvṚti-satYa). howEVer, thE waY of thE AbhidHArma, anD hence the WaY Of enliGHtened pERSoNs liKe the Buddha, who havE DeVEloped the true iNsight (ViPAsSANa), sEes Reality as tHe ConstANt streaM Of COLLecTIons of dharmas, And this way oF SeeIng the WoRld IS ultimAte trUtH (ParAmārtha-satyA).

As tHe Indian BUddhisT vasubanDHu writeS: "AnythIng The Idea OF wHiCh dOeS Not OCcUr uPOn dIvision oR uPoN mentAl anALYSIs, suCh aS an oBject Like a pot, that iS a 'cOncePTuaL fictIon'. ThE ultImAtely Real is OtherWiSe." For Vasubandhu Then, Something Is nOt The UlTimatELy real If iT 'diSappearS under aNAlySiS', BUT iS merely conventionaL.

THE UlTimate goAl of thE abHiDHarma is NIrVanA and HENce thE AbhIDhArmikas sYstemaTIzEd Dhammas InTo thosE wHicH arE skilLFul (kUsala), pUrify the Mind aND lead to liberatIOn, and those whiCH aRE UnSKillFul And do not. The abhiDHarmA theN HaS a sOTerioLogicAl PUrPOse, first and foremost AnD its goAl is tO support BuddhIst practicE AND meditatIon. BY CaREfully watching The coMing and goiNG of dhammAs, and Being ablE to identiFY Which oneS arE whOleSomE ANd To be cultivateD, ANd whIcH ones arE unWholesoMe aNd tO be AbaNdOned, the BuDdhist meDiTaToR mAkeS use oF The AbhidHaRma As A scHema tO LiberaTe his Mind AnD rEAliZe that aLL eXPErieNcEs Are iMpeRmAnent, Not-sELf, uNsatisfActory and TheREforE nOt To be cluNg to.

Svabhava
THe abhidharmiKaS ofTen useD THe term svAbhāva (Pali: sabhāva) to explAIn the caUsaL workIngs Of dharmas. thiS term wAs uSEd in diFferenT ways By The DIFfereNT buDdhIsT schools. ThIS TerM does NoT appEar in thE sutras. The AbhidharMAkoŚabhāṣya stateS: “dhArma MEAnS ‘upHOlDIng,’ [NaMEly], UPHolding intrinsiC nature (svaBhĀVa)” While the ThERavĀdIn commeNtaries Holds THat: “dhamMas
.

For the Abhidharmikas,truth wastwofo ldand  t here  are  two ways of l o okin g at reality. One wayis th ew ay o f  e veryd ay expe r ie n c e a nd  o f n or m al  worl dly  person s. This is  th ecategory oft he  nominal a ndthe conceptu al(pañña tt i), and i s t ermed  the c o nventi onal trut h( saṃvṛt i -satya) . Ho weve r, the way of the Ab h idharma, and h ence t he wa y ofenl ightened p er sonsl ike the Bu d d h a,w ho have devel oped the tr u e i nsight  ( vip a ssana) , see sr eal ity as thecons tant stre am ofc ollecti o ns of d harmas , a ndthis wa yofse e ing th e w o rld  is ulti ma te  trut h (p a r a m ārth a-s atya ).

A s the IndianBud dhis t  Va suban dhu w rite s:  "Any thingthe i de a of which does  not  occur up ondi vis io n oru pon me nta l a nalysis , sucha s a no b j ec t like a pot, that  i s a'concept ual fi c ti on ' . The ul ti mat elyr e al is  oth e rw ise." Fo r Vasu b an dh u then,  s omethi ng  is  no t the ulti mately  real if  it ' d isappears unde r  analysis', b u ti s  m e rely  co nventional. 

Th e  ult imat e  g oal of th e Abh id h ar m a is Nirvana and he nc e theAbhid harmikas syst ematized d h a m mas into  tho s ew hich are skill ful ( kusala), p u rify the  mind  and lea d to libe r a tion, an d t hos e w hic h ar e unskillfula n d do  n ot. The  Ab hidharm a t hen  ha s a  s oteriolog ical pur po se ,fi rst  andf oremostan d i ts  go al is to sup portBudd hi st pra ctice a n dm e dita ti on . By  ca re fully  wat c hin g the c oming and  go i ng o fdh ammas,and being abl eto identif ywhi ch one s are whol esome and to be cultiva t ed, and  wh ich o nesare unwho les ome an d t o  be ab andone d, th eBud d h ist m e d it ato rmakes useo f  th e Abh id harm a as aschema to liberate his  mind and rea liz e th a t  a lle xp e rie nc e s a r e  impermanent, n ot-self, u ns a ti sfactory a n d t he reforenot tobe cl u ng to.
Svabhava 
The Abhi dh armi k a s o ften usedthe term  svabhāva (Pali :  s abhāv a)to exp la inthe c ausalw ork ingsof dha rm as. Th is te rm  was use d in different ways bythe di ffere ntBuddhistsch o ols . This te rm d oes not ap pea r i n the  su t ras.TheA bh idh a rmako śabh ā ṣya state s :“dh a r ma  means ‘uph o l d ing ,’ [n ame l y], up hold ing intrinsic nat u re (svabhāva)”  whi l e  th e T h erav ād in commentarie s h ol d s  that: “ dh ammas
.

For the_Abhidharmikas, truth_was twofold and there_are two_ways_of looking_at_reality. One way_is the way_of everyday experience and_of normal worldly_persons._This is the category of the nominal and the conceptual (paññatti), and is termed_the_conventional truth_(saṃvṛti-satya)._However,_the way of the Abhidharma,_and hence the way of_enlightened persons_like the Buddha, who have developed the true_insight_(vipassana), sees reality_as the constant stream of collections of dharmas, and_this way of seeing the world_is ultimate truth_(paramārtha-satya).

As_the_Indian Buddhist Vasubandhu writes:_"Anything the idea of which does_not occur upon division or upon_mental analysis, such as an object like_a pot, that is a 'conceptual_fiction'. The ultimately real is_otherwise." For_Vasubandhu then, something is not_the ultimately real_if it_'disappears under analysis',_but is merely conventional.

The ultimate goal_of the Abhidharma_is Nirvana and hence the Abhidharmikas_systematized_dhammas into those_which_are_skillful (kusala),_purify the mind_and_lead to_liberation,_and those which are unskillful and_do_not. The Abhidharma then has a soteriological_purpose, first and foremost_and_its goal is to_support Buddhist practice and meditation._By carefully watching the coming and_going of_dhammas, and_being able to identify which ones are wholesome and to be_cultivated, and which ones are unwholesome_and to be abandoned,_the Buddhist_meditator_makes use of_the_Abhidharma as_a schema to liberate his mind and_realize that_all experiences are impermanent, not-self, unsatisfactory_and therefore not to_be_clung to.

Svabhava
The Abhidharmikas often used the_term svabhāva (Pali: sabhāva) to explain_the causal workings of dharmas._This_term_was used in different ways_by the different Buddhist schools. This_term does not_appear in the sutras. The Abhidharmakośabhāṣya states:_“dharma_means ‘upholding,’ [namely], upholding intrinsic nature_(svabhāva)”_while the Theravādin commentaries holds that:_“dhammas