The Abhidhamma
Pitaka
(abhidhammapitaka)
is the last of the three pitakas
( Pali for "baskets") constituting the Pali
Canon. Abhidhamma Pitaka provides a theoretical framework to
explain the causal underpinnings of that very path. In Abhidhamma
philosophy the familiar psycho-physical universe (our world of
"trees" and "rocks," "I" and "you") is distilled to its essence: an
intricate web of impersonal phenomena and processes unfolding at an
inconceivably rapid pace from moment to moment, according to
precisely defined natural laws.
The Abhidhamma
is useful to those who want to understand the Dharma in greater
depth and detail. It aids the development of insight into the three
characteristics of existence - impermanence, dissatisfactoriness,
and non-self. Understanding the Dharma through the knowledge gained
from the Sutra is like the knowledge acquired from studying the
prescriptions for different types of sicknesses. Such knowledge
when applied can certainly help to cure certain types of
sicknesses. On the other hand, a qualified physician, with his
precise knowledge, can diagnose a wider range of sicknesses and
discover their causes. The Abhidhamma doctrine gives a clear
exposition of the ultimate nature of man and brings the analysis of
the human condition further than other studies known to
man.
The Abhidhamma
deals with realities existing in the ultimate sense, or paramattha
dharma in Pali. There are four such realities:
Citta,
mind or consciousness, defined as 'that which knows or experiences'
an object. Citta occurs as distinct momentary states of
consciousness.
Cetasika,
the mental factors that arise and occur along with the
citta.
Rupa,
physical phenomenon or material
form.
Nirvana,
the unconditioned state of bliss which is the final
goal.
Citta, the
cetasika, and rupa are conditioned realities. They arise because of
conditions, and will disappear when the conditions sustaining them
cease to continue to do so. They are impermanent states. Nirvana,
on the other hand, is an unconditioned reality. It does not arise
and, therefore, does not fall away. These four realities can be
experienced regardless of the names we may choose to give them.
Other than these realities, everything - be it within ourselves or
without, whether in the past, present or future, whether coarse or
subtle, low or lofty, far or near - is a concept and not an
ultimate reality.
Citta,
cetisaka, and Nirvana are also called
nama.
Nirvana is an unconditioned nama. The two conditioned nama, that
is, cita and cetasik, together with rupa (form), make up
psychophysical organisms, including human beings. Both mind and
matter, or nama-rupa,
are analysed in Abhidhamma as through under a microscope. Events
connected with the process of birth and death are explained in
detail. The Abhidhamma clarifies intricate points of the Dharma and
enables the arising of an understanding of reality, thereby setting
forth in clear terms of an understanding of reality, thereby
setting forth in clear terms the Path of Emancipation. The
realization we gain from the Abhidhamma with regard to our lives
and the world is not in a conventional sense, but absolute
reality.
Abhidhamma and
Modern Psychology
The clear
exposition of thought processes in Abhidhamma cannot be found in
any other psychological treatise either in the east or west.
Consciousness is defined, while thoughts are analysed and
classified mainly from an ethical standpoint. The composition of
each type of consciousness is set forth in detail. The fact that
consciousness flows like a stream, a view propounded by
psychologists flows like a stream, a view propounded by
psychologists like William James, becomes extremely clear to one
who understands the Abhidhamma. In addition, a student of
Abhidhamma can fully comprehend the
Anatta
(No-soul)
doctrine, which is important both from a philosophical and ethical
standpoint.
The
Abhidhamma explains the process of rebirth in various planes after
the occurrence of death without anything to pass from one life to
another. this explanation provides support to the doctrine
of Kamma
and
Rebirth. It also gives a wealth of details about the mind, as well
as the units of mental and material forces, properties of matter,
sources of matter, relationship of mind and
matter.
In
the Abhidhammatta
Sangaha, a manual
of Abhidhamma, there is a brief exposition of the Law of Dependent
Origination, followed by a descriptive account of the Causal
Relations which finds no parallel in any other study of the human
condition anywhere else in the world. Because of its analytical and
profound expositions, the Abhidhamma is not a subject of fleeting
interest designed for the superficial
reader.
To what extent
can we compare modern psychology with the analysis provided in the
Abhidhamma? Modern psychology, limited as it is, comes within the
scope of Abhidhamma in so far as it deals with the mind - with
thoughts, though processes, and mental states. The difference lies
in the fact that Abhidhamma does not accept the concept of a psyche
or a soul.
The analysis of
the nature of the mind given in the Abhidhamma is not available
through any other source. Even modern psychologists are very much
in the dark with regards to subjects like mental impulses or mental
beats (Javana Citta) as discussed in the Abhidhamma.
Abhidhamma essential
for Dharma practice
Actually the
essence, fundamentals and framework of the Abhidhamma are ascribed
to the Buddha, although the tabulations and classifications may
have been the work of later disciples. What is important is the
essence. It is this that we would try to experience for ourselves.
The Buddha himself clearly took this stand of using the knowledge
of the Abhidhamma to clarify many existing psychological,
metaphysical and philosophical problems. Mere intellectual
quibbling about whether the Buddha taught the Abhidhamma or not
will not help us to understand reality.
The question is
also raised whether the Abhidhamma is essential for Dharma
practice. The answer to this will depend on the individual who
undertakes the practice. People vary in their levels of
understanding, their temperaments and spiritual development.
Ideally, all the different spiritual faculties should be
harmonized, but some people are quite contented with devotional
practices based on faith, while others are keen on developing
penetrative insight. The Abhidhamma is most useful to those who
want to understand the Dharma in greater depth and detail. It aids
the development of insight into the three characteristics of
existence - impermanence, dissatisfactoriness, and non-self. It is
useful not only for the periods devoted to formal meditation, but
also during the rest of the day when we are engaged in various
mundane chores. We derive great benefit from the study of the
Abhidhamma when we experience absolute reality. In addition, a
comprehensive knowledge of the Abhidhamma is useful for those
engaged in teaching and explaining the Dharma.
The Abhidhamma
Pitaka is divided into seven books, although it is the first
(Dhammasangani) and last (Patthana) that together lay out the
essence of Abhidhamma philosophy. The seven books are:
I. Dhammasangani
("Enumeration of Phenomena").
II. Vibhanga
("The Book of Treatises").
III. Dhatukatha
("Discussion with Reference to the Elements").
IV.
Puggalapaññatti ("Description of Individuals").
V. Kathavatthu
("Points of Controversy").
VI. Yamaka ("The
Book of Pairs").
VII. Patthana
("The Book of Relations").
The Abhidhamma
Pitaka has a well-deserved reputation for being dense and difficult
reading. The best way to begin studying Abhidhamma is not to dive
right into its two key books (Dhammasangani and Patthana), but to
explore some of the more modern — and readable — commentarial
texts. These will help you get oriented to the Abhidhamma's
challenging terrain