ABHIDHAMMA – MID TERM TEXT

1. What is Abhidhamma? What does it present and discuss about? (abhidhamma là

gì? Abhidhamma trình bày và thảo luận về vấn đề gì?)
Abhidhamma is the Higher Teaching of the Buddha, sometimes referred to as the ultimate
teaching (paramattha desanà) Chân Đế. The prefix “abhi” is used in the sense of
preponderant great, excellent, sublime, distinct, etc. Dhamma is a multi-significant term,
derived from the root dhar, to hold, to support. Here the Pàli term is used in the sense of
doctrine or teaching. Thus, chiefly owing to the preponderance of the teachings, or because it
is conducive to one’s Deliverance, and owing to the excellent analytical method of treatment,
it is called Abhidhamma.
Abhidhamma explains the process of birth and death in detail. In addition to defining
consciousness, it also analyses and classifies thoughts mainly from an ethical standpoint.
Various types of consciousness are also set forth in detail, as they arise through the six sense-
doors. Modern psychology has begun to acknowledge that it comes within the scope of
Abhidhamma for the reason that it deals with the mind, with thoughts, thought-processes, and
mental states. Buddhism has, from the very beginning, taught psychology without a psyche.
Bhavanga and Javana thought-moments, which are explained only in the Abhidhamma.
Giving a wealth of details about mind, Abhidhamma discusses the second factor of man-
matter or rupa (Sắc). Fundamental units of matter, material forces, properties of matter,
source of matter, relationship of mind and matter, are described. Abhidhamma also helps the
student of Buddhism to fully comprehend the Anatta (No-Soul) doctrine which forms the
crux of Buddhism.
2. Give a brief introduction to the seven books of the Abhidhamma Piṭaka. (trình
bày ngắn gọn về 7 bộ luận trong Tạng Vi Diệu Pháp.)
The Abhidhamma Piṭaka consists of seven treatises, namely:
 Dhammasaṅgani – Classification of Dhammas – Bộ Pháp Tụ
 Vibhaṅga – Divisions – Bộ Phân Tích
 Dhātukathā – Discussion with reference to Elements – Bộ Chất Ngữ
 Puggalapaññatti – Designation of Individuals – Bộ Nhân Chế Định
 Kathāvatthu – Points of Controversy – Dị Bộ Luận
 Yamaka – The Book of Pairs – Bộ Song Đối
 Paṭṭhāna – The Book of Causal Relations – Bộ Duyên Hệ

1. Dhammasaṅgani – Classification of Dhammas – Bộ Pháp Tụ

This book is divided into four chapters, viz:
 - (Citta) Consciousness, Tâm Vương
 - (Rūpa) Matter, Sắc
 - (Nikkhepa) Summary, Tóm Lược
 - (Atthuddhāra) Elucidation. Luận giải.

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The 22 Tika Mātikās (Triplets) Mẫu Đề Tam and the 100 Duka-Mātikās (Couplets) Mẫu Đề
Nhị, which comprise the quintessence of the Abhidhamma, are explained in this book.
The major part of the book is devoted to the explanation of the first triplet - Kusalā Dhammā,
Akusalā Dhammā and Abyākatā Dhammā – Vô Ký Pháp.
In extent the book exceeds thirteen bhānavāras (recitals), i.e., more than 104,000 letters.
2. Vibhaṅga – Divisions – Bộ Phân Tích
There are eighteen divisions in this book.
The first three divisions, which deal with Khandha (Aggregates), Āyatana (Sense-spheres)
and Dhātu (Elements), are the most important.
The other chapters deal with Sacca (Truths), Indriya (Controlling Faculties), Paccayākāra
(Causal Genesis), etc.
Most of these divisions consist of three parts— Suttanta explanation, Abhidhamma
explanation, and a Catechism (Pañhapucchaka) Phần Hỏi Đáp.
In this treatise there are thirty-five Bhānavāras (280,000 letters).
3. Dhātukathā – Discussion with reference to Elements – Bộ Chất Ngữ
This book discusses whether Dhammas are included or not included in, associated with, or
dissociated from, Aggregates (Khandha), Bases (Āyatana), and Elements (Dhātu).
There are fourteen chapters in this work. In extent it exceeds six Bhānavāras (48,000 letters).
4. Puggalapaññatti – Designation of Individuals – Bộ Nhân Chế Định
In the method of exposition this book resembles the Aṅguttara Nikāya of the Sutta Pitaka.
Instead of dealing with various Dhammas, it deals with various types of individuals.
There are ten chapters in this book. The first chapter deals with single individuals, the second
with pairs, the third with groups of three, etc.
In extent it exceeds five Bhānavāras (40,000 letters).
5. Kathāvatthu – Points of Controversy – Dị Bộ Luận
The Atthasālinī Commentary states that it contains one thousand Suttas: five hundred
orthodox and five hundred heterodox. In extent it is about the size of the Digha Nikāya.
This book deals with 216 controversies and is divided into 23 chapters.
6. Yamaka – The Book of Pairs – Bộ Song Đối
It is so called owing to its method of treatment. Through-out the book a question and its
converse are found grouped together. This book is divided into ten chapters. In extent it
contains 120 Bhānavāras (960,000 letters).
7. Paṭṭhāna – The Book of Causal Relations – Bộ Duyên Hệ
This is the most important and the most voluminous book of the Abhidhamma Pitaka.

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The term Paṭṭhāna is composed of the prefix “pa”, various, and “ṭhāna”, relation, or
condition (paccaya). It is so called because it deals with the 24 modes of causal relations and
the Triplets (Tika) and Couplets (Duka), already mentioned in the Dhammasaṅganī, and
which comprise the essence of the Abhidhamma Piṭaka.
The importance attached to this treatise, also known as “Mahā Pakaraṇa”, the Great Book, Bộ
Đại Luận.
3. What does Citta mean? How many kinds of citta are there? Enumerate them.
(Tâm là gì? Có bao nhiêu loại? Liệt kê.) 89 loại - làm thành sơ đồ
Citta:
It is derived from the root “citi”, to think. According to the commentary Citta is that
which is aware of (cinteti = vijānāti) an object. It is not that which thinks of an object as the
term implies. From an Abhidhamma standpoint, Citta may better be defined as the awareness
of an object, since there is no agent like a soul.
Citta, Ceta, Cittuppāda, Nāma, Mana, Viññāṇa are all used as synonymous terms
in Abhidhamma. Hence from the Abhidhamma standpoint no distinction is made between
mind and consciousness. When the so-called being is divided into its two constituent parts,
Nāma (mind) is used. When it is divided into five aggregates (Pañcakkhandha), Viññāṇa is
used. The term Citta is invariably employed while referring to different classes of
consciousness. In isolated cases, in the ordinary sense of mind, both terms Citta and Mana
are frequently used.

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 4. What does Kusala mean? How many kinds of Kusala cittas are there?
Enumerate them. (Thiện là gì? Có bao nhiêu loại tâm thiện? Liệt kê.)
Atthasālinī gives the etymological meaning ngữ nguyên of Kusala as follows:
(i) ku, bad. + √ sal, to shake, to tremble, to destroy. Dao động, run sợ, tiêu diệt
That which shakes off, destroys evil or contemptible things is kusala. Những gì lay chuyển,
tiêu diệt điều bất thiện hay điều đáng khinh thì gọi là Kusala
(ii) Kusa + √lu, to cut. Cắt
Kusa is from ku, bad, and √ si, to lie (nói dối). That which lies contemptibly is kusa, vice.
Kusala is that which cuts off vice. những gì dối trá 1 cách đáng khinh thì gọi là Kusa, tật
xấu.
(iii) a. ku, evil, bad, + √su, to reduce. Giảm thiểu
That which reduces or eradicates evil is kusa, knowledge or wisdom, Kusa, so derived, + √
lu, to cut.
That which cuts off (evil) by wisdom is kusala.
b. Kusa, so derived, +√la, to take. lấy
That which is grasped by wisdom is kusala. Những gì dc nắm lấy bởi trí tuệ thì gọi là kusala.
(iv) Kusa grass cỏ tranh cuts a part of the hand with both edges sắc bén. Even so,
kusala cuts off both sections of passion those that have arisen and those that have not arisen.
With regard to the connotation of về ý nghĩa bao hàm the term the Atthasālinī states:
“The word kusala means ‘of good health’ sức khỏe tốt (ārogya), ‘faultless’ vô tội(anavajja),
‘clever’ (cheka), ‘productive of happy results’ đưa đến quả an lạc (sukha vipāka).”
With the exception of ‘clever’ all the other three meanings are applicable to kusala.
Kusala is wholesome in the sense of being free from physical and mental sickness through
passions. Là thiện trong nghĩa chúng sanh thoát khỏi bệnh thân và tâm do dục vọng.
Kusala is faultless in the sense of being free from the fault of passions, the evil of passions,
and the heat of passions.
There are twenty – one (21) kinds of the Kusala Citta (moral consciousness)

Kusala citta (21)

Kamavacara (8) Rupavacara (5) Arupavacara (4) Lokutara (4)

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 Somanassa-sahagataṃ ñāṇasampayuttaṃ asaṅkhārikam ekaṃ,
One consciousness, unprompted, accompanied by pleasure, associated
1 with knowledge,
Tâm thiện thọ hỷ hợp trí vô trợ

8 loạI tâm thiện Dục GiớiEight Types of Moral ConsciousnessAṭṭha Kāmāvacara Kusala Cittāni
2 Somanassa-sahagataṃ ñāṇasampayuttaṃ sasaṅkhārikam ekaṃ,
One consciousness, prompted, accompanied by pleasure, associated
with knowledge,
Tâm thiện thọ hỷ hợp trí hữu trợ

3 Somanassa-sahagataṃ ñāṇavippayuttaṃ asaṅkhārikam ekaṃ, One

consciousness, unprompted, accompanied by pleasure, dissociated
with knowledge,
Tâm thiện thọ hỷ ly trí vô trợ
Tâm thuộc Dục GiớiKamavacara

4 Somanassa-sahagataṃ ñāṇavippayuttaṃ sasaṅkhārikam ekaṃ,

One consciousness, prompted, accompanied by pleasure, dissociated
with knowledge,
Tâm thiện thọ hỷ ly trí hữu trợ

5 Upekkhā-sahagataṃ ñāṇasampayuttaṃ asaṅkhārikam ekaṃ,

One consciousness, unprompted, accompanied by
indifference, associated with knowledge,
Tâm thiện thọ xả hợp trí vô trợ

6 Upekkhà-sahagataṃ ñāṇasampayuttaṃ sasaṅkhārikam ekaṃ,

One consciousness, prompted, accompanied by indifference,
associated with knowledge,
Tâm thiện thọ xả hợp trí hữu trợ

7 Upekkhā-sahagataṃ ñāṇavippayuttaṃ asaṅkhārikam ekaṃ,

One consciousness, unprompted, accompanied by indifference,
dissociated with knowledge,
Tâm thiện thọ xả ly trí vô trợ

8 Upekkhā-sahagataṃ ñāṇavippayuttaṃ sasaṅkhārikam’ ekan’ ti

One consciousness, prompted, accompanied by indifference,
dissociated with knowledge
Tâm thiện thọ xả ly trí hữu trợ

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 5 loại tâm thiện sắc giớiForm-Sphere Moral ConsciousnessRūpāvacara Kusala Cittani
Vitakka—Vicāra—Pīti—Sukh ’Ekaggatā—Sahitaṃ Paṭhamajjhāna—
Kusalacittaṃ,
First Jhāna Moral consciousness together with joy, happiness, and one-
pointedness. Tâm thiện sơ thiền câu hữu với tầm - tứ - hỷ - lạc - định

Vicāra—Pīti—Sukh ’Ekaggatā—sahitaṃ Dutiyajjhāna—Kusalacittaṃ,

Second Jhāna Moral consciousness together with sustained application,
joy, happiness, and one-pointedness.
Tâm thiện nhị thiền câu hữu với tứ - hỷ - lạc - dịnh
Tâm thuộc Sắc GiớiRupavacara

Pīti—Sukh ’Ekaggatā—sahitaṃ Tatiyajjhāna—Kusalacittaṃ,

Third Jhāna Moral consciousness together with joy, happiness, and one-
pointedness,
Tâm thiện tam thiền câu hữu với hỷ - lạc – định

Sukh ’Ekaggatā—sahitaṃ Catutthajjhāna—Kusalacittaṃ,

Fourth Jhāna Moral consciousness together with happiness and one-
pointedness,
Tâm thiện tứ thiền câu hữu với lạc - định

Upekkh ’Ekaggatā—sahitaṃ Pañcamajjhāna—Kusalacittañ c’āti.

Fifth Jhāna Moral consciousness together with equanimity and one-
pointedness.
Tâm thiện ngũ thiền câu hữu với định - xả
Tâm thuộc Vô Sắc GiớiArupavacara

Ākāsanañcāyatanakusalacittaṃ,
Moral Jhāna consciousness dwelling on the “Infinity of Space”,
Không vô biên xứ thiện tâm
Viññaṇañcāyatanakusalacittaṃ,
Moral Jhāna consciousness dwelling on the “Infinity of Consciousness”,
Thức vô biên xứ thiện tâm
Ākiñcaññāyatanakusalacittaṃ,
Moral Jhāna consciousness dwelling on “Nothingness”,
Vô sở hữu xứ thiện tâm

N’eva-saññā-n’āsaññāyatanakusalacittaṃ c’āti.
Moral Jhāna consciousness wherein “Perception neither is nor is not”.
Phi tưởng phi phi tưởng xứ thiện tâm

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 Arūpāvacara Kusala Cittāni Formless-sphere Moral Consciousness

Sotāpattimaggacittaṃ,
Sotāpatti Path-consciousness
tâm đạo nhập lưu
Sakadāgāmimaggacittaṃ,
Sakadāgāmi Path-consciousness
Lokuttara Kusala Cittāni
Lokuttara tâm đạo nhất lai
Moral Supramundane Consciousness
Tâm Siêu Thế Anāgāmimaggacittaṃ,
4 loại tâm thiện siêu thế
Anāgāmi Path – consciousness
tâm đạo bất lai
Arahattamaggacittañ c’àti.
Arahatta Path-consciousness
tâm đạo a la hán

5. How many kinds of Akusala citta are there? Give an illustration for each kind.
(có bao nhiêu loại tâm bất thiện? cho ví dụ minh họa ở mỗi loại.)

A. There are twelve kinds of Akasala citta (immoral consciousness)

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1. Somanassa-sahagataṃ, diṭṭhigatasampayuttaṃ, asaṅkhārikam ekaṃ,
One consciousness, unprompted, accompanied by pleasure, and connected with wrong view,
Tâm tham thọ hỷ hợp tà vô trợ
2. Somanassa-sahagataṃ, diṭṭhigatasampayuttaṃ, sasaṅkhārikam ekaṃ,
One consciousness, prompted, accompanied by pleasure, and connected with wrong view,
Tâm tham thọ hỷ hợp tà hữu trợ
3. Somanassa-sahagataṃ diṭṭhigatavippayuttaṃ, asaṅkhārikam ekaṃ,
One consciousness, unprompted, accompanied by pleasure, and disconnected with wrong
view,
Tâm tham thọ hỷ ly tà vô trợ
4. Somanassa-sahagataṃ diṭṭhigatavippayuttaṃ, sasaṅkhārikam ekaṃ,
One consciousness, prompted, accompanied by pleasure, and disconnected with wrong
view,
Tâm tham thọ hỷ ly tà hữu trợ
5. Upekkhāsahagataṃ, diṭṭhigatasampayuttaṃ, asaṅkhārikam ekaṃ,
One consciousness, unprompted, accompanied by indifference, and connected with wrong
view,
Tâm tham thọ xả hợp tà vô trợ
6. Upekkhāsahagataṃ, diṭṭhigatasampayuttaṃ,sasaṅkhārikam ekaṃ,
One consciousness, prompted, accompanied by indifference, and connected with wrong
view,
Tâm tham thọ xả hợp tà hữu trợ
7. Upekkhāsahagataṃ, diṭṭhigatavippayuttaṃ, asaṅkhārikam ekaṃ,
One consciousness, unprompted, accompanied by indifference, and disconnected with
wrong view,
Tâm tham thọ xả ly tà vô trợ
8. Upekkhāsahagataṃ, diṭṭhigatavippayuttaṃ, sasaṅkhārikam ekan’ti.
One consciousness, prompted, accompanied by indifference, and disconnected with
wrong view,
Tâm tham thọ xả ly tà hữu trợ
imāni aṭṭha’pi Lobhasahagatacittāni nāma.
These eight types of consciousness are rooted in Attachment.
Tám tâm này gọi là những tâm câu hữu với Tham.

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9. Domanassasahagataṃ, paṭighasampayuttaṃ,asaṅkhārikam ekaṃ,
One consciousness, unprompted, accompanied by displeasure, and connected with ill-
will.
Tâm sân thọ ưu hợp phẫn vô trợ

10. Domanassasahagataṃ, paṭighasampayuttaṃ, sasaṅkhārikam ekan’ti.

One consciousness, prompted, accompanied by displeasure, and connected with ill-will.
Tâm sân thọ ưu hợp phẫn hữu trợ
imāni dve’pi Paṭighasampayuttacittāni nāma.
These two types of consciousness are connected with ill-will.
Hai tâm này gọi là những tâm câu hữu với Sân.
11. Upekkhāsahagataṃ, vicikicchāsampayuttam ekaṃ
One consciousness, accompanied by indifference, and connected with doubts,
Tâm si thọ xả hợp hoài nghi

12. Upekkhāsahagataṃ uddhaccasampayuttam ekan’ ti

One consciousness, accompanied by indifference, and connected with restlessness.
Tâm si thọ xả hợp phóng dật
imāni dve’ pi Momūhacittāni nāma.
These two types of consciousness are rooted in sheer Ignorance.
Hai tâm này gọi là những tâm câu hữu với Si.
B. Examples:
Illustrative examples for the twelve different types of immoral consciousness.
Attachment
1. With joy a boy instantly steals an apple, viewing no evil thereby.
2. Prompted by a friend, a boy joyfully steals an apple, viewing no evil thereby.
3. 4. The same illustration serves for the third and fourth types of consciousness with
the difference that the stealing is done without any false view.
5. 6. 7. 8. The remaining four types of conscious-ness are similar to the above with the
difference that the stealing is done with a neutral feeling.
Ill-will

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 9. With hatred one murders another without any premeditation.
10. With hatred one murders another after pre-meditation.
6. What is the difference between the classification of Rūpa jhānas and Arūpa
jhānas?
The five Rūpa Jhāna differ according to the Jhāna factors. These four Arūpa Jhāna, on the
other hand, differ according to the objects of concentration.
Năm tầng Thiền Sắc Giới khác biệt nhau do các chi thiền. Bốn tầng Thiền Vô Sắc Giới thì
khác nhau do đề mục gom tâm.
Rūpalokas are planes where those who develop Rūpajhānas are born. Beings are born in these
planes by developing Jhānas based mainly on Rūpa Kasiṇas - material objects of
concentration such as earth, water, fire, etc.
Arūpalokas are planes without material bodies. By the power of meditation, only the mind
exists in these planes.
7. Describe the process of realizing Nibbāna. (mô tả tiến trình chứng ngộ Niết Bàn)
The Yogi who wishes to realize Nibbāna tries to understand things as they truly are.
With his one-pointed mind tâm định tĩnh he scrutinizes quán sát kĩ his self and, on due
examination, discovers that his so-called “Ego-personality” cái dc gọi là bản ngã is nothing
but a mere composition sự kết hợp thuần túy of mind and matter.
Having thus gained a correct view of the real nature of his self, freed from the false notion
of an identical substance of mind and matter bản thể đồng nhất của danh & sắc, he attempts
to investigate the cause of this “Ego-personality”. He realizes that everything worldly,
himself not excluded, is conditioned by causes past or present, and that this existence is due
to past ignorance (avijjā), craving (taṇhā) ái dục, attachment (upādāna) chấp thủ, Kamma,
and physical food (āhāra) thức ăn of the present life. On account of vì these five causes this
personality has arisen and as cũng như the past activities have conditioned the present, so
cũng như vậy the present will condition the future. Meditating thus, he transcends all doubts
with regard to tất cả nghi ngờ liên quan đến the past, present, and future
(Kankhāvitaraṇavisuddhi) Đoạn Nghi Tịnh.
Thereupon he contemplates that all conditioned things tất cả các pháp hữu vi are transient
(Anicca), subject to suffering (Dukkha), and devoid of an immortal soul (Anattā).
As he is thus absorbed in meditation tu tập thiền quán, a day comes when, to his surprise,
he witnesses an aura emanating from his body (Obhāsa). Vị ấy nhận ra 1 hào quang phát ra từ
thân mình. He experiences an unprecedented chưa từng có pleasure, happiness, and quietude.
He becomes even-minded and strenuous quân bình & tinh tấn. His religious fervor increases,
and mindful-ness becomes perfect, and Insight extraordinarily keen. Nhiệt tâm tăng lên,
chánh niệm hoàn hảo và tuệ quán bén nhạy.
Mistaking nhận lầm this advanced state of moral progress for Sainthood, chiefly owing to
the presence of the aura hào quang, he develops a liking to this mental state. Soon chẳng bao
lâu the realization comes that these new developments are only obstacles to moral progress

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and he cultivates the ‘Purity of Knowledge’ kiến tịnh with regard to the ‘Path’ and ‘Non-
Path’ (Maggāmagga-ñāṇadassana Visuddhi) Đạo phi đạo tri kiến tịnh.
Perceiving the right path nhận ra con đường đúng đắn, he resumes tiếp tục his meditation
on the arising (Udaya ñāṇa) sanh trí and passing away (Vaya ñāṇa) diệt trí of
conditioned things. Of these two characteristics, the latter diệt trí becomes more impressed in
his mind, because change is more conspicuous dễ thấy than becoming.
Therefore, he turns his attention to the contemplation of the dissolution sự hoại diệt of
things (Bhanga ñāṇa) đoạn trí. He perceives that both mind and matter, which constitute his
personality, are in a state of constant flux, not remaining for two consecutive moments 2 sát
na kế nhau the same.
To him then comes the knowledge that all dis-solving phân tán things are fearful (Bhaya
ñāṇa) kinh hãi trí. Trí tuệ khởi lên rằng tất cả pháp khởi lên đó là đáng sợ.
The whole world appears to him like a pit of burning embers, a source of danger.
Subsequently he reflects on the wretchedness đau khổ and vanity trống rỗng (Ādānava
ñāṇa) nguy hiểm trí of the fearful world and feeling disgusted with it (Nibbidā ñāṇa) nhàm
chán trí, wishes to escape therefrom (Muñcitukamyatā ñāṇa) dục thoát trí.
With this object in view với mục tiêu này trong tâm, he meditates again on the three
characteristics (Paṭisankhā ñāṇa) tuệ quán trí, and thereafter becomes completely
indifferent bình đẳng to all conditioned things— having neither attachment nor aversion for
any worldly object (Saṅkhārupekkhā ñāṇa) hành xả trí.
Reaching this point of mental culture, he takes for his object of special endeavor one of
the three characteristics that appeals to him most, and intently keeps on tiếp tục developing
insight in that particular direction hướng đặc biệt, until that glorious day when, for the first
time, he realizes Nibbāna, his ultimate goal.
A Javana thought-process then runs as follows: (Tiến trình Tốc Hành Tâm diễn ra như sau)
1 2 3 4 5 6,7
+ + + + + ++
Parikamma Upacāra Anuloma Gotrabhū Magga Phala
Chuẩn bị Cận định Thuận thứ Chuyển tánh Tâm đạo Tâm quả
When there is no Parikamma thought-moment, in the case of an individual with keen Insight,
there arise three Phala thought-moments.
These nine kinds of insight (Chín loại Trí)
1 Udaya ñāṇa Sanh trí
2 Vaya ñāṇa Diệt trí
3 Bhanga ñāṇa Đoạn trí
4 Bhaya ñāṇa Kinh hãi trí
5 Ādīnava ñāṇa Nguy hiểm trí
6 Nibbidā ñāṇa Nhàm chán trí
7 Muñcitukamyatā ñāṇa Dục thoát trí

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8 Paṭisankhā ñāṇa Tuệ quán trí
9 Saṅkhārupekkhā ñāṇa Hành xả trí

12