INTERNATIONAL BUDDHIST COLLEGE

Subject: ME6205 Survey of the Doctrine of the Abhidhamma Schools

Lecturer: Dr. Sanjoy Barua Chowdhury

Teaching Assistant: Dr. Sanjoy Barua Chowdhury

Topic

The Doctrine of Abhidhamma in Theravāda

Student Name: OHNMAR NYUNT

I/D No: 1913004

Email: topsunshine@gmail.com

Date of submission: 19.November.2021

International Buddhist College, Thailand

 Ohnmar Nyunt 1

Ohnmar Nyunt

Dr. Sanjoy Barua Chowdhury

E6205

19 November 2021

The Doctrine of Abhidhamma in Theravāda

In the stream line of Buddhist history from the prime of time to the flourish period,

there were many periods of ups and down of fighting by the form of controversies from the

non-Buddhism or between views of the master of Buddhist sectarians when the event of

schism occurred in the Sangha Buddhism after the Mahāparinibbānna of the Buddha. A

remarkable point is the system of Buddhist doctrines spread by the Lord Buddha and later on

it was developed into Buddhist philosophy through the commentaries, sub-commentaries and

compendium based on the previous works collected or written by the Buddha's proficient

disciples. Those works are called Abhidhamma and they are usually considered the third

Piṭaka in the system of Tripiṭaka Buddhist doctrine.

The purpose of Abhidhamma is to enable us to reach a deeper understanding and a

clearer awareness of ourselves and the world. Rightly approached, in other words, it is

conducive to mindfulness and wisdom, which are in turn the means by which we and others

may reach the end of suffering.

BACKGROUND OF ABHIDHAMMA

In the Abhidhamma texts, most of them are possession of two sects: Theravāda tradition has

seven texts and it is preserved in Pāli language, and others are the seven texts of Sarvāstivāda

preserved in Chinese tradition under the translation works but it is just a partial translation

works and it is staying beside on the Agama Piṭaka source. However, on the later, the
 Ohnmar Nyunt 2

scholars explored that the texts of Sarvāstivāda remain fuller preserved in the Tibetan

tradition with the Tibet language.

According the Theravāda school, the Abhidhamma is said by the Lord Buddha, the

first Abhidhammika. When he visited the thirty-three (tavatimsa) heaven he taught it to gods

and after coming back to human world, he repeated to his disciple Sāriputta. The great

disciple Sāriputta studied and transmitted Abhidhamma to successors of teachers. Hence,

most scholars of Theravāda asserted that all of the canonical texts of Abhidhamma are said

by the Lord Buddha himself.

The primary source for the Abhidhamma is the Abhidhamma Piṭaka, a set of seven

texts. It is generally accepted by modern scholars that these works began to be composed

during the third century BCE (Damien 2).

INTRODUCTION TO ABHIDHAMMA

In the Sutta Piṭaka and Vinaya Piṭaka, the Buddha has used conventional terms such as man,

animal, being and so on. In the Abhidhamma Piṭaka, everything is microscopically analyzed

and abstract terms are used. It consists of seven books, and its basis can also be found in the

Sutta. Other schools, notably the Sarvāstivāda, have slightly different versions of

Abhidhamma, although all versions agree on essentials. According to the Theravāda school,

the collection of seven books consist:

(1) Dhammasaṅgani - the book of enumeration of phenomena,

(2) Vibhanga - the book of analysis,

(3) Dhātukathā - the book of discussion on the elements,

(4) Puggalapaññatti - the book of individual concepts,

 Ohnmar Nyunt 3

(5) Kathāvatthu - the book of points of controversy,

(6) Yamaka - the book of pairs,

(7) Paṭṭhāna - the book of synthesis.

Abhidhamma had its origin in certain systematizing, analytical and exegetical features

found in the Sutta. 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.

INTRODUCTION TO THE ABHIDHAMMATTHASANGAHA

Abhidhammatthasangaha (Summary of the Meaning of Abhidhamma) is a highly popular

primer or digest of the Abhidhamma corpus of the Theravāda tradition. It was composed in

India or in Myanmar, the chief centre for Abhidhamma studies. Written in Pāli by the monk

Anuruddha, it dates from no earlier than the 8th century and probably from the 11th or 12th

century.

According to Bhikkhu Bodhi, the Abhidhammatthasaṅgaha is one of the most

important texts in the Theravāda Abhidhamma tradition and it provides such a masterly

summary of the Abhidhamma that has become the standard primer for Abhidhamma studies

throughout the Theravāda Buddhist countries of South and Southeast Asia (Bhikkhu 23).

It is the name of the book. 'Abhidhamma' means Higher Doctrine, 'Atta' means things

and 'Sangaha' means a compendium. 'Abhidhammatthasangaha' means a compilation,

summary, or compendium of both the subject matter and the meaning of the Teaching,

expressed in terms of ultimate conditions or A Summary of the Substance of Abhidhamma.

 Ohnmar Nyunt 4

This book consists of nine chapters. The content of the nine chapters may be

described in the following manner:

1. Consciousness (citta), deals exhaustively, but without complication, with the types and

states of mind which can occur in beings.

2. Mental Factors (cetasika), enumerates the factors, which give those states of mind their

particular attributes, and shows in what manner they group and operate together.

3. Special Items (pakinnaka), details the ancillary conditions necessary to the arising and

presence of those integral states of mind together with certain aspects of their presence.

4. Process (vithi), shows their kinetic behavior, that is, their mode of coming to be, progress,

and passing away.

5. Process Free (vithimutta), closes the section concerned purely with mental phenomena by

dealing with matters directly associated with them, such as planes of existence, rebirth, action

and death.

6. Matter (rūpa), specifies the primary and derivative qualities of matter in accordance with

the Buddha's teaching of Abhidhamma. The chapter closes with a short section dealing with

the unconditioned element, Nibbāna.

7. Composite Groups (samuccaya), details the collections of Abhidhamma and Suttanta

terms, which from their particular qualities have direct bearing on the mental and material

qualities already enumerated.

8. Causal Relationships (paccaya) is three fold in content:

a. Paticcasamuppada, which states the general law of the arising of result, depending on

a cause, which itself becomes the cause for the arising of a subsequent result, and so
 Ohnmar Nyunt 5

on, in a twelve constituent cyclic series operating continuously until its continuity is

broken by the non-arising of Craving.

b. Pattana, which elucidates the twenty-four conditions, which, in relevant selection, are

essential to the existence of, and uninterrupted connection between, the individual

states operating within such a causal series.

c. Pannatti, the nature of concept.

9. The Fundamentals of Practice of Mental Development (kammatthana) deals with the two

basic types of Mental Development (bhavana) and the objects associated with its practice

(Thittila 9).

FOUR PARAMATTHA DHAMMA

There is one Pāli word which needs to be thought about a great deal, because although its use

is infrequent, an understanding of its meaning is presupposed from the very beginning of

Abhidhammatthasangaha. The word is Paramattha. It is essential to not only this particular

book but to every aspect of Abhidhamma studies.

Paramattha is a Pāli term which means truth in the ultimate sense. There are two

realities - apparent and ultimate. Apparent reality is ordinary conventional truth (sammuti-

sacca). Ultimate reality is abstract truth (paramattha-sacca). There are four paramattha

dhammas: consciousness (citta), mental factors (cetasika), matter (rūpa) and Nibbāna. Citta,

cetasika and rūpa are conditioned realities and can be experienced by all. Nibbāna is

unconditioned and can only be experienced by enlightened beings.

Karunadasa notes how the Pāli commentaries state that the Buddha sometimes teaches

the Dhamma according to conventional truth, sometimes according to ultimate truth, and

sometimes through a combination of both. This is compared to a teacher using different

 Ohnmar Nyunt 6

dialects to teach his pupils. There is absolutely no implication here that one dialect is either

higher or lower than another (Karunadasa 12).

CONSCIOUSNESS (CITTA)

Consciousness (Citta) is defined as 'conscious of the senses' or 'awareness of an object'. Cittas

may be divided into four classes in accordance with the four planes (bhumi). There are

altogether only one hundred and twenty-one different states of consciousness, each

accompanied by its own specific attributes and functions.

Kamavacara cittas - consciousness mostly experienced in the sense sphere (kama-loka).

There are 54 Kamavacara Cittas which are divided into three groups: 12 Akusala cittas, 18

Ahetuka cittas and 24 Kama-sobhana cittas. Kama is either subjective sensual craving or

sensuous objects such as forms, sound, odor, taste and contact. By Kama is also meant the

eleven different kinds of sentient existence namely, the four states of misery (apaya), human

realm (manussaloka) and six celestial realms (sagga).

Rūpavacara cittas - consciousness mostly experienced in the fine-immaterial sphere (rūpa-

loka). There are 15 rūpavacara cittas which are divided into three classes in the same way as

the kamavacara-sobhana cittas are equally divided into kusala, vipaka and kiriya cittas.

Rūpavacara means either that which pertains to rūpa and arūpa jhanas or that which mostly

moves about in the rūpa and arūpa planes. Beings are born in these planes by developing

jhanas based mainly on rūpa kasinas, material objects of concentration such as earth, water,

fire, etc.

Arūpavacara cittas - consiousness mostly experienced in the immaterial sphere (arūpa-loka).

There are 12 arūpavacara cittas which are equally divided into three groups of kusala, vipaka
 Ohnmar Nyunt 7

and kiriya cittas. Arūpalokas are planes without material bodies. By the power of meditation,

only the mind exists in these planes.

Lokuttara cittas - consciousness experienced in the supramundane (transcendental) level.

There are two ways of getting to the path-consciousness. They are Vipassana-yanika - taking

insight meditation as the vehicle and Samatha-yanika - taking tranquility meditation as the

vehicle. Basically there are eight lokuttara cittas as acquired in the vipassana-yanika route.

Each of these cittas can associate with five rūpavacara jhana in turn, there are 40 jhana path

consciousness which are realized in samatha-yanika route.

MENTAL FACTORS (CETASIKA)

In each moment there arises consciousness through contact with an object. Each conscious

moment is accompanied by a variety of mental factors, each of which carries an activating

force that determines the quality of the arisen consciousness. That which is associated with

the mind or consciousness is Cetasika.

A cetasika has the following four characteristic properties:

1. Ekuppada - It arises together with citta.

2. Ekanirodha - It perishes together with citta.

3. Ekalambana - It takes the same object (arammana) which citta takes.

4. Ekavatthuka - It shares a common physical base (vatthu) with citta.

There are 52 Cetasikas which contained 13 Aññasamana Cetasikas, 14 Akusala

Cetasikas and 25 Sobhana Cetasikas. The 13 Aññasamana Cetasikas can associate both with

sobhana and asobhana cittas. They are neutral and they enhance the properties of the

cetasikas with which they associate. The groups of unskillful and skilful factors, together

with the Pāli terms, are given below.

 Ohnmar Nyunt 8

The Akusala Cetasikas (mental factors of unskillful consciousness) are moha

(cloudiness), ahirika (lack of concern for consequences), annotappa (disregard for

consequences), uddhacca (agitation), lobha (attachment), ditthi (false views), mana (conceit),

dosa (aversion), issa (jealousy), macchariya (miserliness), kukkucca (guilt), thina (stiffness),

middha (sluggishness) and vicikiccha (doubt).

The Kusala Cetasikas (mental factors of skillful consciousness) are saddha

(confidence or faith), sati (mindfulness), hiri (a wish not to be involved with unskillfulness),

ottappa (fear of the consequences of unskillfulness), alobha (generosity), adosa (warmth),

tatramajjattata (even balance), kayapassaddhi and cittapassaddhi (tranquility of body and

mind), Kayalahuta and cittalahuta (lightness of body and mind), kayamuduta and cittamuduta

(pliancy of body and mind), kayakammannata and cittakammannata (fitness of body and

mind), kayapagunnata and cittapagunnata (skillfulness of body and mind), kayajjukata and

cittujjukata (correctness of body and mind), karuna (compassion), mudita (sympathetic joy),

sammavaca (right speech), sammakammanta (right action), sammaajiva (right livelihood) and

panna (wisdom).

MATTER (RUPA)

Matter is that which has form, that which, through the senses, becomes an object of

consciousness. Form seemed in some ways closer to rūpa as it implies some kind of

relationship with a perceiver. Firstly, it tends to be associated in popular usage with shape,

and secondly, it is usually a visual term, not applicable to objects of the other senses of

hearing, smell, taste and touch.

Citta, cetasika and rūpa are conditioned, and each unit of consciousness, each mental

factor and each unit of matter last for an infinitesimally short period of time. Millions of

thought-moments are said to occur in the twinkling of an eye. Matter is slightly more durable
 Ohnmar Nyunt 9

and course than consciousness. With certain exceptions seventeen thought-moments elapse in

the life-time of one unit of matter. So what we call the self is simply a rapid succession of

single thought-moments, occurring one at a time, each having its own object.

NIBBANA

As the fourth and final category of ultimate, Nibbāna is the object of which consciousness is

fully awareness at the time when, aloof from all sense pleasure and utterly freed from aspects

of ignorance and craving, manifesting as wrong views and doubts, it passes quite beyond the

limitations of mundane knowledge and understanding. Having thus penetrated to the supra-

mundane, insight and understanding, perceiving ultimate reality, thus come to know that

which was previously unknown.

Nibbāna is the end of suffering. Beyond all words, beyond existence and non-

existence, it cannot be described. The Buddha has called it the supreme happiness and it is the

goal towards which all Buddhist teaching and practice strives. It is the only one of the four

basic realities which is not subject to impermanence.

CONCLUSION

The Fully Enlightened Peerless One, with the Sublime Doctrine and the Noble Order, do I

respectfully salute, and speak concisely of things contained in the Abhidhamma. It gives a

full list of the cittas (mental states) and cetasikas (ingredients of citta) which are found in the

thought process by which all sensation, thinking and action occurs. It is meant for practical

use in following the Eightfold Path, rather than for abstract theorizing. By describing citta

and cetasika it helps in developing right concentration and also the four foundations of

mindfulness. It thus aids the awareness conducive to sila and to right thought and right effort.
 Ohnmar Nyunt 10

Works Cited
Bhikkhu Bodhi. A Comprehensive Manual of Abhidhamma. Third Edition. Buddhist

Publication Society, Kandy, Sri Lanka 2007.

Damien Keown. A Dictionary of Buddhism. Oxford University Press, United States 2003.

Karunadasa, Y. Buddhist analysis of matter. National Library Board, Singapore 2009.

Venerable U Thittila. Consciousness enlarged. Second Edition. Abhidhamma-Forderverein

e.V, Myanmar 2019.