Critically examine Origin and Evolution

of the Theravada Abhidhamma.

Ven. H. Pemarathana
B.A(B&P), B.A(Hon’s), MA(Kelaniya)
(THERAVADA ABHIDHAMMA

1
Introduction
After the Buddha’s demise there are mainly three dhamma council for protecting
teaching of Buddha’s and Buddha Sasana. Then in third Buddhist council was most
prominent dhamma council in this controversial topic what the origin and evaluation of
Abhidhamma pitaka. The abhidhamma pitka was collected as a third pitaka in this council.
And it was youngest one than other two pitakas. But there are many opinions about
compilation of this Pitaka because there is no any direct teaching as Abhidhamma teaching
in most prominent dhamma and vinaya. But when it studies in sitting abhidhamma teaching
it can find there relations and same teaching which between abhidhamma and suttas.
Anyhow here attempt to illustrate how the abhidhamma pitaka are arisen and develop. It is
very complicated but it is simplified because both pitakas purpose are same what the
achieving to nibbana. So I can compare both teaching and finally give the conclusion.

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 Critically examine Origin and Evolution of the Theravada Abhidhamma.
 Meaning of the term of Abhidhamma.

The Pali term ‘Abhidhamma’ has an ambiguous meaning, of which two primary
meanings given in the Pali tradition are noteworthy:

1. auxiliary (atireka) doctrines and

2. exceptional/superior/highest (visesa/vasisaha/uttama) doctrine.

The word Abhidhamma is made adding prefix to the dhamma like above

Abhi ¬ dhamma = Abhidhamma

The prefix Abhi means deep, higher or extra, dhamma means the teaching of
Buddha. Then the word of Abhidhamma means the highest doctrine, deep doctrine or
excellent doctrine of Buddha.1

Ven. Buddhaghosa, the great Pali commentator, defines the term ‘Abhidhamma’ as
– ‘that which exceeds and is distinguished from the Dhamma’. Abhidhamma, therefore,
holistically conveys the meaning of ‘special/supplementary teachings of the Buddha’.2

Pali- English dictionary of the Pali text society has mentioned the meaning of the
word Abhidhamma as the special dhamma, theory of doctrine, the doctrine classified, the
doctrine pure and simple.

C.A.F.Rhys – Davids define the meaning of Abhidhamma as “ the advanced

teaching of doctrine”

 The Origin and Evolution of the Theravada Abhidhamma.

Councilors great monks was converted into Pitaka what the dhamma had been
declared by Buddha since 45 years after the councils. But in very first council did not
consist any information regarding the Tripitaka. Although it was revealed after the third
Buddhist council. According to commentary of vimati vinodani, it has mentioned that the

1
Bhikku Bodhi, Comprehensive Manual of Abhidhamma (Kandy, SL: SBVMS, 2006) 2.
2
Attasalini, the Expositor; 2-3, 3,4.

3
dhamma has recited in councils as common discourse of Buddha. Even in Buddha’s
lifetime it was not divided into like sutta, vinaya and Abhidhamma. “swakkhato bhagavato
dhamma” here explains pure dhamma of Buddha without any differences.
“Tathagatappavedito bhikkhave dhamma vinayo vivatova virocati” this is calling for same
dhamma different names. It has not identified two streams. If someone evolves from
dhamma, he definitely retrains from dhamma. Then above verse explains that natural
process of dhamma. But in Mahaprinibbana sutta of MN has mentioned separately both
dhamma and vinaya in Buddha’s lifetime. “Dhammoca desito vinayoca pannatto” but not
an idea concerning Abhidhamma.

In Pancasatikakkhanda of CV has mentioned both dhamma and vinaya from

different sense. Dhamma has meant as the discourse of Buddha which belonged to five
nikayas “Eteneva upayena pancapi nikaye pucchi”.3 and also vinaya has meant as vinaya
rules both monks and nuns. “Eteneva upayena ubhato vibhange pucchi”. There was not any
notice regarding Abhidhamma when the compiling Pancasatikakkhandaka of CV and also
here was not any recitation about Khuddhka nikaya. The commentary of both samanta
pasadika and Sumangala vilasini have mentioned informations both dhamma and vinaya.
Ven Buddhaghosha thero has introduced about KN like below. “Katamo Kuddaka nikayo
sakalam vinaya pitakam abhidhamma pitakam kuddaka patadayoca pubbe niddesita
pancadasappaveda thapetva cattaro nikayo awasesam Buddhavacanam”4 according to this
verse Abhidhamma has included in Kuddhaka nikaya further it comprehended that the
Kuddhka nikaya was not discourses of Buddha but other four nikayas discourses of
Buddha. It might be because the Kuddhaka nikayas teachings also consisted in others
nikayas.

Traditionally, the Abhidhammapitaka contains seven books viz.:

(i) The Book of Enumeration of Phenomena.

(ii) The Book of Analysis.
(iii) The Book of Discussion on Elements.
(iv) The Book of Individual Concepts.

3
CV, Pancasatikkhanda, BJP, 550.
4
SVDA, 18.

4
 (v) The Book of Points of Controversy.
(vi) The Book of Pairs and
(vii) The Book of Synthesis.

Unlike the unanimously accepted Sutta-Vinaya-pitakas, the authenticity and

authority of Abhidhamma as direct Words of the Buddha (Buddha-vacana) remains as a
controversy.

Theravada orthodoxy thus maintains that the Abhidhamma Pitaka is authentic word
of the Buddha, in this respect differing from an early rival school, the Sarvastivadins. This
school also had an Abhidhamma Pitaka consisting of seven books, considerably different
in detail from the Theravada treatises. According to the Sarvasthivadins, the book of
Abhidhamma pitaka were composed by Buddhist disciples, several being attributed to
authors who appeared generations after the Buddha. the Theravada school, however, holds
that the blessed one himself expounded the books of the Abhidhamma, except for the
detailed refutation of deviant views in the Kathavatthu, which was the work of the elder
Moggaliputta tissa during the reign Emperor Asoka. The Theravada orthodoxy,
nonetheless, based on the Atthasalini (Buddhaghosa’s commentary to the 1st book of
Abhidhamma), holds the popular traditional view that Buddha himself was the first
Abhidhammika. According to commentaries, the Buddha preached the Abhidhamma for
gods which in tavatinsa heaven. Since the full exposition of the Abhidhamma requires three
months, the commentary further mentions that prior to his 7th annual rainy retreats,
Buddha, having ascended to the Tavatimsa heaven, preached the Abhidhamma at a full
stretch of three months to the gods assembled from ten thousand world systems headed by
his mother goddess Mahamaya Devi. Only devas and Brahmas could receive it in unbroken
continuity, for they alone are capable of remaining in one posture for such a length of time.

The Pali commentaries state that one of the conditions under which Ven. Ananda
became Buddha’s chief attendant was that the latter should repeat to the former what has
been preached to others in his absence. Accordingly, Buddha should have transmitted the
Abhidhamma, preached in Tavatimsa to Ven. Ananda, not to Ven. Sariputta. Further, why
did Buddha preach Abhidhamma in Tavatimsa and not in Tusita where his mother was
supposed to have reborn as a deva.

5
 The elder Sariputta, the general of the dhamma, would meet the Buddha there and
receive a synopsis of the teaching given that day in the deva world. Then to him the teacher
gave the method, saying “Sariputta, so much doctrine has been shown” thus the giving of
the method was to the chief disciple, who was endowed with analytical knowledge, as
though the Buddha stood on the edge of the shore and pointed out the ocean with his open
hand. To the elder also the doctrine taught by the blessed one in hundreds and thousands
of methods became very clear. To the venerable Sariputta is ascribed the textual order of
the Abhidhamma treatises as well as the numerical series in the Pattana.

However, the Mahavamsa, a prominent Sri Lankan Pali chronicle, concludes its
introduction to the account of the first Buddhist council saying ‘Dhamma-vinaya’ was
recited but no mention about Abhidhamma. Any how the Abhidhamma is closely
connected with the venerable Sariputta who in some traditions is regarded as the literal
author of Abhidhamma.

The abhidhamma discourse are not records of discourses and discussions occurring
in real-life settings; they are, rather, full-blown treatises in which the principles of the
doctrine have been methodically organized, minutely defined, and meticulously tabulated
and classified. Though they were no doubt originally composed and transmitted orally and
only written down later, with the rest of the canon in the first century B.C., they exhibit the
qualities of structured thought and rigorous consistency more typical of written documents.

In the Theravada tradition the Abhidhamma Pitaka is held in the highest esteem,
revered as the crown jewel of the Buddhist scriptures. As examples of this high regard, in
Sri Lanka King Kassapa V (tenth century A.C.) had the whole Abhidhamma Pitaka
inscribed on gold plates and the first book set in gems, while another king, Vijayabahu
(eleventh century) used to study the Dhammasangani each morning before taking up his
royal duties and composed a translation of it into Sinhala.5 The reason the Abhidhamma
Pitaka is so deeply revered only becomes clear as a result of thorough study and profound
reflection, undertaken in the conviction that these ancient books have something significant
to communicate. the Theravada tradition regards the Abhidhamma as the most perfect

5
Bhikku Bodhi, Comprehensive Manual of Abhidhamma (Kandy, SL: SBVMS, 2006) 2.

6
expression possible of the Buddha's unimpeded omniscient knowledge (sabbaññuta-ñana).
It is his statement of the way things appear to the mind of a Fully Enlightened One, ordered
in accordance with the two poles of his teaching: suffering and the cessation of suffering.

The Abhidhamma may be described as a philosophy because it proposes an

ontology, a perspective on the nature of the real. This perspective has been designated the
"dhamma theory" (dhammavada). Briefly, the dhamma theory maintains that ultimate
reality consists of a multiplicity of elementary constituents called dhammas.

first book, the Dhammasangani is pening with the matika, the schedule of
categories which serves as the framework for the whole Abhidhamma, the text proper is
divided into four chapters. The first, "States of Consciousness," takes up about half of the
book and unfolds as an analysis of the first triad in the matika, that of the wholesome, the
unwholesome, and the indeterminate.6

The Vibhanga, the "Book of Analysis," consists of eighteen chapters, each a self-
contained dissertation, dealing in turn with the following: aggregates, sense bases,
elements, truths, faculties, dependent arising, foundations of mindfulness, supreme efforts,
means to accomplishment, factors of enlightenment, the eightfold path, jhanas, illimitables,
training rules, analytical knowledges, kinds of knowledge, minor points (a numerical
inventory of defilements), and "the heart of the doctrine" (dhammahadaya), a psycho-
cosmic topography of the Buddhist universe.7

The Dhatukatha, the "Discourse on Elements," is written entirely in catechism

form. It discusses all phenomena with reference to the three schemata of aggregates, sense
bases, and elements, seeking to determine whether, and to what extent, they are included
or not included in them, and whether they are associated with them or dissociated from
them.8

The Puggalapaññatti, "Concepts of Individuals," is the one book of the

Abhidhamma Pitaka that is more akin to the method of the Suttas than to the Abhidhamma
proper. The work begins with a general enumeration of types of concepts, and this suggests

6
Dammasangani, BJP, Introduction.
7
Vbhanga, BJP, Introduction.
8
Datukata & Pudgalapannati, BJP, Introduction.

7
that it was originally intended as a supplement to the other books in order to take account
of the conceptual realities excluded by the strict application of the Abhidhamma method.9

The Kathavatthu, "Points of Controversy," is a polemical treatise ascribed to the

Elder Moggaliputta Tissa. He is said to have compiled it during the time of Emperor Asoka,
218 years after the Buddha's Parinibbana, in order to refute the heterodox opinions of the
Buddhist schools outside the Theravadin fold.10

The Yamaka, the "Book of Pairs," has the purpose of resolving ambiguities and
defining the precise usage of technical terms. It is so called owing to its method of
treatment, which throughout employs the dual grouping of a question and its converse
formulation.11

The Patthana, the "Book of Conditional Relations," is probably the most important
work of the Abhidhamma Pitaka and thus is traditionally designated the "Great Treatise"
(mahapakarana). Gigantic in extent as well as in substance, The purpose of the Patthana is
to apply its scheme of twenty-four conditional relations to all the phenomena incorporated
in the Abhidhamma matrix.12

The most important works of this class are the authorized commentaries of Acariya
Buddhaghosa. These are three in number: the Atthasalini, "The Expositor," the
commentary to the Dhammasangani; the Sammohavinodani, "The Dispeller of Delusion,"
the commentary to the Vibhanga; and the Pañcappakarana Atthakatha, the combined
commentary to the other five treatises. To this same stratum of literature also belongs the
Visuddhimagga, "The Path of Purification," also composed by Buddhaghosa.

9
Abid.
10
Katavattu, BJP, introduction.
11
Yamaka, BJP, Introduction.
12
Pattana, BJP, Introduction.

8
 Conclusion

When it is briefly examined the including of abhidhamma pitaka it might not be

argued what that teaching is Buddha’s own teaching or not because those teachings in
Abhidhamma Pitaka are very much related with Buddha’s recitation like Sutta discourses.
Specially Mahavedalla sutta in MN, Chullavedalla sutta in MN, Sangiti sutta in DN,
Dasuttara sutta in DN, Saccavibanga sutta, Dakkina Vibhanga sutta, Chullakamma
vibhanga sutta and many others sutta’s are consisted what the method of analysis
accordingly Abhidhamma recitation. Then it can noted the abhidhamma Pitak also very
much connected with Buddha’s own discourses and it has begun in Buddha’s living
periods. It is very well explained when studying above suttas in sutta Pitaka.

References

Primarry Resources
1. Majjhima Nikaya II, BJTS, (1974), The Sri LAnka Government
2. Majjhima Nikaya I, BJTS, (1974), The Sri LAnka Government
3. Digha Nikaya,BJTS, (1974) The Sri LAnka Government
4. Anguttra Nikaya, BJTS, (1977), The Sri LAnka Government.
5. Mahavagga Pali, BJTS, (1977), The Ceylon Government.
6. MN III, Kinti Sutta, BJTS, (1974)
7. Smangalavilasini I, Hevavitarana print, (1918),

Secondary Resources

01. Kulasekara, K.G.A. Nanasa Sastriya sangrahya (2008)

02. Malalasekara, G.P. Encyclopedia Of Buddhism, volume. （1997， The Government of
Ceylon.
03. The new encyclopedia Britanica, volum 1, 2007, USA
04. Krunadasa, Y. The Theravada Abhidhamma,(2010) center of Buddhist study, university of
Hong Kong.
05. Nyanathilika Mahathera, Giude through the Abhidhamma Pitaka, (2008), BPS
06. Bikkhhu Bodhi, A comprehensive Manual of Abhidhamma, 1992, BPS
07. Chandawimala Maha Stavira, Rerukane, Abhidharma Margaya,(1987). Prabudda Printers