The Literature of The Theravada Abhidhamma
The Literature of The Theravada Abhidhamma
ABHIDHAMMA
ANKUR BARUA
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THE LITERATURE OF THERAVADA
ABHIDHAMMA
Introduction
The Abhidhamma Pitaka is a Philosophical Collection that forms the third great
Pitaka, primarily deals with the philosophy and psychology of the Theravada school
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
(“to”; “toward”; “into”) and dhamma (root: dhr, which means “to hold” or “bear”).
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However, in textual context, it is interpreted as “leading to that which contains the
doctrine of the Sutta-Pitaka. It should be noted that every term of the Abhidhamma
trainees.2,3
Vasubandhu, in his Sanskrit version of the Abhidharmakosa, had stated that the
dhamma which is devoid of the converse views and (d)The dhamma which is
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.
canonical Abhidhammic literature or living Burmese (or Myanmari) traditions for its
purest comprehension.1,2,3
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The term Abhidharma (a-p’i-ta-mo) in the Chinese records interpret it as ta-fa (great
Noble Truths etc.); wu-pi-fa (peerless dhamma - because of the eight forms of
According to the Theravada tradition the Abhidhamma is the proper domain of the
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
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 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
to generation. 1,3,4
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Pre-Abhidhammika Abhidhamma 2,3,4,5
There is historical continuity between the early Buddhist Suttas and the
(1) A group of eight suttas with the appellation, “Vibhanga” are found in the
doctrinal points.
(2) Some suttas in the Samyutta Nikaya specifically deal with one particular
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.
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(4) The Patisambhida Magga, which belongs to the Khuddaka Nikayas of the fifth
Abhidhamma tradition.
(5) Sangiti Sutta and Dasuttara Sutta of the Digha Nikaya, composed by
The Sangiti Sutta contains a long list of 903 dhammas in 227 different types
Dasuttara Sutta the enumeration of the doctrinal categories is made not only
(6) The term “Abhivinaya”, synonymous with the term “Abhidhamma”, also occur
(7) The term matika-dhara, meaning specialist in matikas that also occurs in the
tabulations of doctrinal topics and paved the way for the emergence of the
Abhidhamma.
2,3,5,6
The Matikas and Seven Original Text Books of Theravada Abhidhamma
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
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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
dhammas. There are 22 triads (tika) which are individual sets of three terms into
The Theravada Abhidhamma has seven original text books. These are
books do not contain records of discourses and discussions, but are treaties which
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
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Post-Canonical Commentaries and Sub-commentaries on the Abhidhamma
3,5
Dhammasangini.
Abhidhamma Pitaka.
Theravada Abhidhamma.
Abhidhamma.
3,5
Compendiums on the Abhidhamma
which dispels delusion) and Khemappakarana (the treat is by Khema). The last one
these compendiums also have their own sub-commentaries. The most popular
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among them is Abhidhammattha Vibhavinitika, a sub-commentary on the
Abhidhammatthasangaha.
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 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
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.
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The texts were written in Pali which was based on the Magadhi language spoken by
the Buddha.1,2
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
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,
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
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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
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
Enlightenment. So, it appears quite credible as well as a reasonable when the old
interpretation to that traditional account, one might say that the sojourn in the
contemplation its fundamental teachings were brought back to the world of normal
human consciousness and handed over to philosophically gifted disciples like the
to the unavailability of documentation, sources and facts which fail to provide any
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Conclusion
The Abhidhamma teachings, which are extremely condensed in parts, are not
merely accepted and transmitted verbally, but that they are carefully examined and
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
circumstances, inclination and growing maturity. The same holds true for the
One must keep in mind that the Abhidhammic parts of the Sutta Pitaka, namely the
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
would surely richly enhance a true understanding of actuality and aid the work of
compensated adequately with the practical aspects of the Dhamma.1,2,3 The study of
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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
References:
Karunaratne.
(2) Bodhi, B., ed. 1993. A Comprehensive Manual of Abhidhamma (the annotated
(3) Thera, N. 1998. Abhidhamma Studies. Kandy, Sri Lanka: Buddhist Publication
(4) Thera, N., Hecker, H. 1997. From the Atthasalini, as described in Great Disciples
(6) Dhammajoti, K.L. 2003. Sarvastivada Abhidhamma. Colombo, Sri Lanka: The
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