THE LITERATURE OF THERAVADA ABHIDHAMMA

ANKUR BARUA

The Centre of Buddhist Studies, The University of Hong Kong, Hong Kong

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THE LITERATURE OF THERAVADA ABHIDHAMMA

Introduction

The Abhidhamma Pitaka is a Philosophical Collection that forms the third great section of the Buddhist Pali Canon

(Tipitaka). It is a system of classifications, analytical enumerations and definitions, with no elaborate explanations on

the subject matter. These are huge collections of systematically arranged tabulations, accompanied by definitions of

the terms used in the tables. The Abhidhamma Pitaka, primarily deals with the philosophy and psychology of the

Theravada school of Buddhism.1 The “theravada”, however, refers to that school of Buddhism which, supposedly

adhere to the most original and purest form of the Buddhist teachings, advocated by those theras (monks) who

obtained the erudition directly through the Buddha. They used the bhasa Magadhika or the mula bhasa (the original

language) to record the original text or the pariyaya, (the text of the canons). The term pariyaya, however, when

abbreviated became ‘pari’ or ‘pali’; and in course of time was applied to denote the language of the entire canons and

other compositions having the same language.1,2

Meaning of the term “Abhidhamma”

The word “Abhidhamma” may be analyzed etymologically, as the compound of abhi (“to”; “toward”; “into”) and

dhamma (root: dhr, which means “to hold” or “bear”). However, in textual context, it is interpreted as “leading to that

which contains the advanced or specialized teachings (of the Buddha)”. The renowned Pali commentator

Buddhaghosa had interpreted the term ‘Abhidhamma’ as the most advanced (atireka) or specialised (visesa) doctrine

to differentiate it from the doctrine of the Sutta-Pitaka. It should be noted that every term of the Abhidhamma has a

specific connotation or well-defined meaning for the advanced monks or trainees.2,3

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Vasubandhu, in his Sanskrit version of the Abhidharmakosa, had stated that the Abhidharma is the undefiled wisdom

and it is concomitant. Asanga’s interpretation of Abhidharma also extends to the understanding of the above

meaning. Prefixing “abhi” in four ways with the dhamma, he interpreted “Abhidhamma” as (a)The dhamma which is

Nibbana-encountering, (b)The dhamma which is analytical, (c)The dhamma which is devoid of the converse views

and (d)The dhamma which is progressive. It may be reiterated that every term of Abhidhamma is assigned a definite

connotation; and is often interpreted by way of its characteristic (lakkhana), function (rasa), manifestation

(paccupatthana) and proximate cause (padatthan). So, the linguistic interpretation of the term has often been

misleading; and its variant renditions create more complications to a reader rather than to extend his understanding.

It is believed that Abhidhamma is a way of life; and is meant for the chosen few, particularly for the erudite monks or

scholars with specialized training. Scholars interested in Abhidhamma should also refer to the commentaries on

canonical Abhidhammic literature or living Burmese (or Myanmari) traditions for its purest comprehension.1,2,3

The term Abhidharma (a-p’i-ta-mo) in the Chinese records interpret it as ta-fa (great dhamma - because of the

greatness of the knowledge to the realization of Four Noble Truths etc.); wu-pi-fa (peerless dhamma - because of the

eight forms of intelligence etc); sheng-fa (excellent dhamma - as it is wisdom-realising); tuei-fa (facing dhamma) and

hsiang-fa (proceeding dhamma - as the cause-effect theory that proceeds from cause to effect). 1,2

Origin of Theravada Abhidhamma

According to the Theravada tradition the Abhidhamma is the proper domain of the Buddhas (Buddha-visaya).

According to the Atthasalini, the initial conception of it in the Master's mind (manasa desana) took place immediately

after his Enlightenment. It is believed that the Abhidhamma was conceived during the fourth of the seven weeks

spent by the Buddha under the Bodhi tree. These seven days were known as 'The Week of the House of Gems

(ratana-ghara-sattaha), but one must remember that the Buddha did not preach this to the lay community

apprehending their difficulty in interpretation of its true meaning. It is perceived that the Buddha dwelt in the celestial

domain of the thirty-three divine beings (Tavatimsa-loka) to teach the doctrine of the Abhidhamma to his mother and

an assembly of gods for three months. Then he descended to the lake Anottata; where he instructed the same to his

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disciple Sariputta in the form of numerical verses, who in turn taught it to the five hundred distinguished Arahants.

Following the oral transmission route through acharya-disciple tradition, the Abhidhamma was thus transmitted from

generation to generation. 1,3,4

Pre-Abhidhammika Abhidhamma 2,3,4,5

There is historical continuity between the early Buddhist Suttas and the Abhidhamma. The antecedent trends that led

to the development of the Abhidhamma can be traced from a number of Suttas and Sutta-passages which were

composed according to the expository methodology of the Abhidhamma. These are as follows:

(1) A group of eight suttas with the appellation, “Vibhanga” are found in the Vibhanga Vagga of the Majjhima

Nikaya. The term Vibhanga means distribution, division or classification which is represented as

Culakamma-Vibhanga, Mahakamma-Vibhanga, Salayatana-Vibhanga, Uddesa-Vibhanga, Arana-Vibhanga,

Dhatu-Vibhanga, Sacca-Vibhanga and Dakkhina-Vibhanga. These suttas present the doctrinal categories in

technical terms devoid of literary embellishments such as use of similes or metaphors to illustrate the

doctrinal points.

(2) Some suttas in the Samyutta Nikaya specifically deal with one particular doctrinal category. These are

Nidhana Samyutta (on Dependent Origination), Dhatu Samyutta (on Eighteen Elements involved in sense-

cognition), Khandha Samyutta (on Five Aggregates into which the empiric individuality is analyzed).

(3) In the Anguttara Nikaya, the doctrines are arranged in numerically ascending order which forms a transitory

stage between the Sutta-Pitaka and the Abhidhamma-Pitaka.

(4) The Patisambhida Magga, which belongs to the Khuddaka Nikayas of the fifth collection of Sutta-Pitaka,

was composed by Venerable Sariputta and could be considered as a work belonging to the expository

methodology of the Abhidhamma tradition.

(5) Sangiti Sutta and Dasuttara Sutta of the Digha Nikaya, composed by Venerable Sariputta, show the

beginning of the Abhidhamma systematization. The Sangiti Sutta contains a long list of 903 dhammas in

227 different types arranged in numerical order of ones, pairs, triads and up to tens. In the Dasuttara Sutta

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the enumeration of the doctrinal categories is made not only on their numerical order, but also in

consideration of their specific nature.

(6) The term “Abhivinaya”, synonymous with the term “Abhidhamma”, also occur in the Vinaya Pitaka. It is

proclaimed that a monk who is incapable of instructing on “Abhidhamma” and “Abhivinaya” must not take

part in ordaining any disciple.

(7) The term matika-dhara, meaning specialist in matikas that also occurs in the Sutta-Pitaka, is considered to

be early Buddhist specialists who were skilful in tabulations of doctrinal topics and paved the way for the

emergence of the Abhidhamma.

The Matikas and Seven Original Text Books of Theravada Abhidhamma 2,3,5,6

The nucleus of the Abhidhamma can be traced back from matikas, which are doctrinal tabulations found in the Suttas

that form a foundation for the whole superstructure of the Abhidhamma systematization. The matika is a matrix or

schedule of categories consisting of 122 modes of classification comprised of 100 dyads and 22 triads, which are

special to the expository methodology of the Abhidhamma. There are 100 modes of classification called dyads (duka)

which are individual sets of two terms used as a basis of classifying the fundamental dhammas. There are 22 triads

(tika) which are individual sets of three terms into which the fundamental dhammas are distributed.

The Theravada Abhidhamma has seven original text books. These are (1)Dhammasangani (enumeration of

Phenomena), (2)Vibhanga (book of Analysis), (3) Dhatukatha (discourse on Elements), (4)Puggalapannatti (concepts

of individuals or Human Typologies), (5)Kathavatthu (points of Controversy), (6)Yamaka (book of pairs) and

(7)Patthana (book on Conditional Relations). These books do not contain records of discourses and discussions, but

are treaties which present the fundamental doctrines of the Buddha in a purely impersonal and technical terminology,

free from any kind of historical background or literary embellishment. The Sarvastivadin tradition of Buddhism

however, does not accept this list of texts as original composition.

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Post-Canonical and Pre-Commentarial Treatises related to the Abhidhamma 5

Nettippakarana and Petakopadesa are the two treatises which serve as a guide to the interpretation and

understanding of the teachings contained in the Pali Canon similar to the Abhidhamma texts.

Post-Canonical Commentaries and Sub-commentaries on the Abhidhamma 3,5

(1) Atthasalini – Expositor and Dhammasangini Atthakatha – commentary on Dhammasangini.

(2) Sammohavinodini – dispeller of Delusion and Vibhanga Atthakatha – commentary to the Vibhanga.

(3) Pancappakaranatthakatha – commentary on the remaining five books of the Abhidhamma Pitaka.

(4) Visuddhimagga – Path of Purification, which gives a full expression of Theravada Abhidhamma.

(5) Abhidhamma Mulatika – sub-commentary to the commentaries of the Abhidhamma.

(6) Anutika – sub-commentaries to the sub-commentaries.

Compendiums on the Abhidhamma 3,5

The compendiums compiled in Sri Lanka are Abhidhammatthasangaha, Namarupapariccheda (analysis of mind and

matter), Parmatthavinicchaya (an enquiry into what is ultimate), Abhidhammavatara (a descent into the introduction

of Abhidhamma), Ruparupavi bhaga (analysis into mind and matter), Saccasamkhepa (an outline/ synopsis/

summary of Truth), Mohavicchedani (that which dispels delusion) and Khemappakarana (the treat is by Khema). The

last one is Namacaradipak (movement of mind) which was compiled in Burma. Some of these compendiums also

have their own sub-commentaries. The most popular among them is Abhidhammattha Vibhavinitika, a sub-

commentary on the Abhidhammatthasangaha.

Official Inclusion of the Abhidhamma Pitaka during Third Buddhist Council

The Mahavamsa is considered as one of the most reliable sources of the Buddhist history and a principal source for

the construction of the history of ancient India. Though many scholars believe that the Tipitaka was compiled in the

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third Buddhist council, but it is explicitly stated in the Mahavamsa that even before the convention of the third

Buddhist council, one thousand erudite monks, who were well versed in the Tipitaka, were selected for the re-

compilation of the original and purest teachings of the Buddha in order to eliminate the interpolations crept in the

original corpuses. This corroborates to the fact that the Tipitaka definitely existed before the third Buddhist council.

However, its form might have been different from what was compiled in the third council.1,3

During the 3rd Century B.C., with the initiative of Emperor Asoka, the Third Buddhist Council was held to discuss the

differences of opinion among the bhikkhus of various sects regarding some portions of the Vinaya and also the

Dhamma. The Abhidhamma Pitaka was officially included as the third Pali Cannon in this Council. At the end of this

Council, the President of the Council, Moggaliputta Tissa, compiled a book called the Kathavatthu refuting the

heretical, false views and theories held by some sects. The teaching approved and accepted by this Council was

known as Theravada. After the Third Council, Asoka's son, Ven. Mahinda, brought the Tripitaka to Sri Lanka, along

with the commentaries that were recited at the Third Council. The texts were written in Pali which was based on the

Magadhi language spoken by the Buddha.1,2

The High Esteem of Abhidhamma in Buddhist Tradition

Since the time of its inception, the Abhidhamma was highly esteemed and even venerated in the countries of

Theravada Buddhism. In the 10th century A.C. on the order of king Kassapa V of Ceylon, the whole Abhidhamma

Pitaka was inscribed on gold plates, and the first of these books, the Dhammasangani, was set with jewels. When the

work was completed, the precious manuscripts were taken in a huge procession to a beautiful monastery and

deposited there. Another king of Ceylon, Vijaya Bahu (11th century) used to study the Dhammasangani in the early

morning before he took up his royal duties, and he prepared a translation of it into Sinhalese, which however has not

been preserved.1

Evaluation of the Authenticity of Abhidhamma

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Even in olden days there were doubts about the authenticity of the Abhidhamma Pitaka as genuine Buddha word.

The early sect of the Sautrantikas regarded, as their name indicates, only Sutta and Vinaya as canonical, but not the

Abhidhamma. However, the Theravadins urged the authenticity of the Abhidhamma by citing the fact that according

to Atthasalini, the Buddha had already penetrated the Abhidhamma when sitting under the Bodhi tree after attaining

Enlightenment. They also considered the profound teachings of the Abhidhamma as the ultimate doctrine which is in

the exclusive domain of the omniscient Buddhas and not others.1,2,3 A comparative evaluation of the Abhidhamma

and Sutta texts revealed that the Sutta Pitaka too contains a considerable amount of pure Abhidhamma. This

comprises all those numerous Suttas and passages where ultimate (paramattha) terms are used, expressing the

impersonal (anatta) or functional way of thinking, that is, dealing with the khandhas, dhatus, ayatanas, etc.7,8

Even the non-Buddhists, who do not regard the Buddha as an omniscient Enlightened One but recognize him as a

great and profound thinker, consider that the Buddha was always aware of the philosophical and psychological

implications of his teachings. Though he had the knowledge, but he did not speak of them at the very start and to all

his followers apprehending that many would not be able to perceive the inner meanings. The basic teachings of

Abhidhamma derive from that highest intuition that the Buddha calls Samma-sambodhi or the Perfect Enlightenment.

So, it appears quite credible as well as a reasonable when the old Theravada tradition ascribes the fundamental

intuitions and framework of Abhidhamma to the Buddha himself. If one wishes to give a psychological interpretation

to that traditional account, one might say that the sojourn in the world of gods may refer to periods of intense

contemplation transcending the reaches of an earth-bound mentality; and that from the heights of that contemplation

its fundamental teachings were brought back to the world of normal human consciousness and handed over to

philosophically gifted disciples like the Venerable Sariputta. However, the exact period of origin of the codified

Abhidhamma literature, as we have it at present, is still a matter of speculation due to the unavailability of

documentation, sources and facts which fail to provide any definite proof of authentication.1,7,8

Conclusion8

The Abhidhamma teachings, which are extremely condensed in parts, are not merely accepted and transmitted

verbally, but that they are carefully examined and contemplated in their philosophical and practical implications. But

the most important question is that whether the Abhidhamma is necessary for complete understanding of the

Dhamma or for final liberation. Similar to the Sutta Pitaka, where many different methods of practice to the

understanding of the same four Truths and to achieve the final goal Nibbana are mentioned, but not all of them are

necessary or suitable for every person. It depends on an individual to make a personal choice among these various

methods of approach judging the circumstances, inclination and growing maturity. The same holds true for the

Abhidhamma both as a whole and in its single aspects and teachings.

One must keep in mind that the Abhidhammic parts of the Sutta Pitaka, namely the teachings given there in ultimate

(paramattha) terms, are certainly indispensable for the understanding and practice of the Dhamma. The additional

explanations of these teachings given in the Abhidhamma proper may also prove very helpful and necessary in some

cases. Though the familiarity with all details of the codified Abhidhamma Pitaka is certainly not a general necessity,

but if it is studied then it would surely richly enhance a true understanding of actuality and aid the work of liberation. If

suitably presented, the Abhidhamma can also provide a stimulating approach to the Dhamma for philosophical

minds. It would prove helpful if it is compensated adequately with the practical aspects of the Dhamma.1,2,3 The study

of the Abhidhamma should therefore not be restricted to the mere collecting, counting and arranging of conceptual

labels, but should be assimilated deep inside mind to understand essence of truth and see things as truly as they are.

References:

(1) Jayawardhana, S. 1994. Handbook of Pali Literature. Colombo, Sri Lanka: Karunaratne.

(2) Bodhi, B., ed. 1993. A Comprehensive Manual of Abhidhamma (the annotated translation of

Abhidhammatthasangaha of Acariya Anuruddha). Kandy, Sri Lanka: Buddhist Publication Society.

(3) Thera, N. 1998. Abhidhamma Studies. Kandy, Sri Lanka: Buddhist Publication Society and Boston: Wisdom

Publications (Revised Edition).

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(4) Thera, N., Hecker, H. 1997. From the Atthasalini, as described in Great Disciples of the Buddha. Somerville:

Wisdom Publications.

(5) Karunadasa, Y. 2009. The Literature of the Theravada Abhidhamma as a guide to the history of the

Abhidhamma Systematization. Hong Kong: The Centre of Buddhist Studies, The University of Hong Kong.

(6) Dhammajoti, K.L. 2003. Sarvastivada Abhidhamma. Colombo, Sri Lanka: The Centre for Buddhist Studies.

(7) Karunadasa, Y. 1989. Buddhist Analysis of Matter (Second Edition). Singapore: Buddhist Research Society.

(8) Karunadasa, Y. 1996. The Dhamma Theory: Philosophical Cornerstone of the Abhidhamma. Kandy, Sri Lanka:

Buddhist Publication Society.

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