Texts

A
Abhihdhamma-Philosophy. Nyanaponika.
Abhidhamma and Practice. Nina van Gorkom
Abhidhamma Philosophy. Nibbana.com
Abhidhamma and Vipassana. Sitagu Sayadaw U a?issara.
Abhidhamma Pitaka. The Basket of Abhidhamma. Jayasuriya. W. F.
C
Cetasikas - Survey of the 52 mental factors. Agganyani. (PDF)
Compendium of Matter (rupa). Dr. Rewata Dhamma. (PDF).
Essence and references to page-numbers of "A Comprehensive Manual of Abhidhamma"
, edited by Bhikkhu Bodhi, published by BPS.
The Abhidhamma Model of Consciousness and some of its Consequences. Henk Barendr
egt.
Concept and Reality, Dr. Thanh Huynh.
D
Dictionary. Manual of Buddhist Terms and Doctrines. Nyanatiloka Mahathera.
I
Introduction to Abhidhammattha Sangaha of Acariya Anuruddha. Dr. Rewata Dhamma a
nd Bhikkhu Bodhi
Introduction to Mindfulness Meditation, Dr. Thanh Huynh.
Immoral Mental Concomitants, Dr. Mehm Tin Mon
Introduction to the Abhidhamma, Dr. Rewata Dhamma
K
Kalapas - Groups of matter. Agganyani. (PDF)
Khandha Yamaka. Dr. Nandamalabhiva?sa. (PDF)
Kilesa (Defilements), Dr. Thanh Huynh.
Khandha - Characteristic, Function, Manifestation & Proximate Cause, Pa Auk Saya
daw (various PDFs)
P
Pa??hana. Dr. Nandamalabhiva?sa. (PDF)
Profundity of the Abhidhamma. Sayadaw Dr. Nandamalabhiva?sa. (PDF).
Popular talks on the basic categories and conception of the Abhidharma philosoph
y and metaphysics. Ashin U Thittila.
Pali-English Dictionary, Buddhadatta Mahathera (HTML)
Paticcasamuppada - Realization of Dependent Origination, Pa Auk Sayadaw (various
PDFs)
Pa??hana - conditional relations. Agganyani.
Pa??hana - Paccayaniddesa. Agganyani.
S
Study of Abhidhamma amongst the laity in Myanmar. Daw Yuzana a?i. (PDF).
Summary of the 24 Paccaya. Sujin Borharnwanaket. (PDF)
Sublimity of Abhidhamma, U Pannadipa
U
Understanding Reality. Nina van Gorkom. 2010, Choice: txt, pdf, html
V
Letters on Vipassana. Nina van Gorkom. 2000. pdf
W
World in the Budddhist Sense. Nina van Gorkom. 1993, Choice: txt, html, rtf

What is Abhidhamma? U Ko Lay.

Abhidhamma and Vipassana. Sitagu Sayadaw U a?issara.:
'Abbhidhamma' means dhamma which is exceedingly subtle, deep, difficult to compr
ehend, and vast in scope. 'Dhamma' means reality and truth. It means the law of
cause and effect, the essence of things and the way things are by nature. It mea
ns knowable reality; a reality in which there are no beings, and which is fixed
in the order of its manifestations. In short, 'Dhamma' means Reality and Truth i
n the absolute sense.
That exceedingly subtle, deep, difficult, excellent and wide Abhidhamma, which i
s real and correct because it speaks of the selflessness of beings and the natur
al essential condition of things, was taught by the Buddha in the realm of the g
ods. Because no distracting objects or hindrances interrupted the mental continu
a of the gods, they could immediately listen to this very difficult dhamma with
undivided attention and fully comprehend it. In the human realm, the nuisances o
f having to eat, sleep and defecate, etc., interrupt and obstruct the performanc
e of every task. And because whenever we focus our thoughts upon any given endea
vor, physical weariness, the call of nature, and hunger and thirst always interv
ene, our concentration becomes broken even while we work. For this reason, there
would have been no benefit in teaching piecemeal a doctrine so deep as the Abhi
dhamma in the realm of human beings.
The time-scale in the ream of the gods is vastly different from our own. One hun
dred human years equals only one day in Tavati?sa heaven, Because of this, the t
imes for eating and sleeping, for example, are separated by extremely long inter
vals. Moreover, the gods neither defecate nor urinate, and they feel no bodily a
ches or weariness. Therefore, they were able to listen to the entire exposition
of the Abhidhamma in a single sitting, and - for what was to them only fifteen m
inutes - to attend to the discourse with a stream of thought that was undivided
and continuous. In contrast, it took the Venerable Sariputta, who was the most i
ntelligent of the Buddha's disciples, ninety days and ninety separate trips to T
avati?sa to learn and then preach in the human realm that Abhidhamma which was t
aught to the gods in one uninterrupted sitting.
The Abhidhamma which the Venerable Sariputta heard in brief from the Buddha he p
reached to his five hundred disciples in a way that was neither brief nor extend
ed. The monks who learned the Abhidhamma from the Venerable Sariputta were newly
ordained, having entered the Order on the day the Buddha ascended to Tavatimsa
heaven. These five hundred sons-of good-family took ordination at that time - th
e full moon day of 'Waso' - because they were inspired to faith by a display of
miracles performed at the foot of a white mango tree. On the following day, they
listened to the Abhidhamma; and it was this Abhidhamma which became for those m
onks their Vipassana.
And why was this? Those five hundred monks, all of whom became arahants during t
he rains-retreat of that year (the seventh rains-retreat of the Buddha), also be
came by the end of the retreat, masters of the seven books of the Abhidhamma (ab
hidhammika sattapakaranika). The Buddha first assembled the entire Dhamma and ta
ught it all together (as the Dhammasa?ga?i). He then analyzed it into separate p
arts and taught (the Vibha?ga). He further analyzed it in detail according to el
ements (producing thereby, the Dhatukatha). Again he assembled it together and a
gain analyzed it into minute parts, this time in relation to individuals, (and s
o taught the Puggalapaatti). After that, the Buddha examined and compared the diff
erent doctrines existing in the world and taught (the Kathavatthu). Thereupon, h
e examined and taught the Dhamma in pairs (Yamaka); and finally, taught the doct
rine of causal relations in detail (Pa??hana).
The seven methods of examining Dhamma presented in the seven books of the Abhidh
amma; that is to say, 1) the analysis of mind (citta), mental factors (cetasika)
and matter (rupa) when taken together, 2) the analysis of the same when disting
uished into parts, 3) the analysis of elements, 4) the analysis of individuals,
5) the comparison of doctrines, 6) the analysis of Dhamma into pairs, and 7) the
examination of causal relations, are in truth none other than seven exceedingly

deep methods of Vipassana practice. For this reason it can be said that the day
the five hundred monks mastered the Abhidhamma - this being the teaching of Abh
idhamma-Vipassana they had listened to since their ordination - was the very day
they mastered the practice of Vipassana
Vipassana is a method of wisdom that searches for truth and peace in diverse way
s by observing, inquiring into, and penetrating the nature, the essence, the set
order, the absence of being, the selflessness and the ultimately reality of min
d and matter. For example, one method of Vipassana accomplishes this goal throug
h ten kinds of knowledge whereby one comes to understand the nature of matter as
producing effects in mutual dependence on matter; and similarly, the nature of
mind as producing effects in mutual dependence on mind. Another method which ach
ieves the same end; that is, the seeking out and penetration of reality, relies
on an ascent through the seven purifications. In both instances, Vipassana and A
bhidhamma are identical.
Since Vipassana meditation takes the Abhidhamma as its sole object of contemplat
ion, Vipassana and Abhidhamma cannot be separated. And while it may not be said
that one can practice Vipassana only after one has mastered the Abhidhamma, Vipa
ssana meditation and the study of Abhidhamma remain one and the same thing. Beca
use mind, mental factors and matter are forever bound up with this fathom-long b
ody, the study and learning of this subject, and the concentrated observation of
the nature of mind, mental factors and matter are tasks which cannot be disting
uished.
Since at the very least one would have to say that there can be no Vipassana wit
hout an understanding of mind and matter, surely then it is not possible to sepa
rate Abhidhamma and Vipassana. It is explained in the Abhidhamma that the root c
auses giving rise to the seven elements of mind and matter are ignorance (avijja
), craving (ta?ha) and volitional action (kamma). It is further pointed out that
the supporting conditions for these same seven elements are kamma, mind, climat
e (utu) and nutriment (ahara). Only by grasping these abhidhammic truths will on
e possess the knowledge which comprehends conditional relations (paccayapariggah
aa?a), and achieve the purification of mind necessary for overcoming doubt. These
excellent benefits are pointed out by pa?iccasamuppada and pa??hana. Therefore,
since it is the case that Vipassana and Abhidhamma are not separate but are mut
ually dependent, it is rightly submitted that Vipassana yogis ought not let go o
f that wise method of learning about the human condition called the Abhidhamma.
A talk by Venerable Sitagu Sayadaw, translated into English by the Department of
Research and Compilation,
Sitagu International Buddhist Academy, Sagaing Hill, Myanmar
Abhidhamma Pitaka. The Basket of Abhidhamma. Jayasuriya. W. F.:
The seven books of the Abhidhamma Pitaka, the third division of the Tipitaka, of
fer an extraordinarily detailed analysis of the basic natural principles that go
vern mental and physical processes. Whereas the Sutta and Vinaya Pitakas lay out
the practical aspects of the Buddhist path to Awakening, the Abhidhamma Pitaka
provides a theoretical framework to explain the causal underpinnings of that ver
y path. In Abhidhamma philosophy the familiar psycho-physical universe (our worl
d of "trees" and "rocks," "I" and "you") is distilled to its essence: an intrica
te web of impersonal phenomena and processes unfolding at an inconceivably rapid
pace from moment to moment, according to precisely defined natural laws.
According to tradition, the essence of the Abhidhamma was formulated by the Budd
ha during the fourth week after his Enlightenment.1 Seven years later he is said
to have spent three consecutive months preaching it in its entirety in one of t
he deva realms, before an audience of thousands of devas (including his late mot
her, the former Queen Maya), each day briefly commuting back to the human realm
to convey to Ven. Sariputta the essence of what he had just taught.2 Sariputta m
astered the Abhidhamma and codified it into roughly its present form. It was the
n passed down orally through the Sangha until the Third Buddhist Council (ca. 25
0 BCE), when it finally joined the ranks of the Vinaya and Sutta, becoming the t

hird and final Pitaka of the Pali Canon.

Despite its late entrance into the Canon, the Abhidhamma stands as an essential
pillar of classical Theravada Buddhist thought. Its significance does, however,
vary considerably across regional and cultural boundaries. In Thai Buddhism, for
example, the Abhidhamma (and, for that matter, many of the Commentaries as well
) play a relatively minor role in Buddhist doctrine and practice. In Sri Lanka a
nd Myanmar (Burma), however, they hold the same venerated status as the Vinaya a
nd Sutta Pitakas themselves. The modern Burmese approach to the teaching and pra
ctice of Satipatthana meditation, in particular, relies heavily on an Abhidhammi
c interpretation of meditative experience. Regardless of the Abhidhamma's positi
on on the shelf of Buddhist canonical texts, the astonishing detail with which i
t methodically constructs a quasi-scientific model of mind (enough, by far, to m
ake a modern systems theorist or cognitive scientist gasp in awe), insures its p
lace in history as a monumental feat of intellectual genius.
-------------------------------------------------------------------------------The Abhidhamma Pitaka is divided into seven books, although it is the first (Dha
mmasangani) and last (Patthana) that together lay out the essence of Abhidhamma
philosophy. The seven books are:
Dhammasangani ("Enumeration of Phenomena"). This book enumerates all the paramat
tha dhamma (ultimate realities) to be found in the world. According to one such
enumeration these amount to:
52 cetasikas (mental factors), which, arising together in various combination, g
ive rise to any one of...
...89 different possible cittas (states of consciousness)
4 primary physical elements, and 23 physical phenomena derived from them
Nibbana
Availability of English translations:
Buddhist Psychological Ethics, translated from the Pali by C.A.F. Rhys Davids (O
xford: Pali Text Society, 1900).
Vibhanga ("The Book of Treatises"). This book continues the analysis of the Dham
masangani, here in the form of a catechism.
Availability of English translations:
The Book of Analysis, translated from the Pali by Ven. U Thittila (Oxford: Pali
Text Society, 1969).
Dhatukatha ("Discussion with Reference to the Elements"). A reiteration of the f
oregoing, in the form of questions and answers.
Availability of English translations:
Discourse on Elements, translated from the Pali by Ven. U Narada (Oxford: Pali T
ext Society, 1962).
Puggalapaatti ("Description of Individuals"). Somewhat out of place in the Abhidha
mma Pitaka, this book contains descriptions of a number of personality-types.
Availability of English translations:
A Designation of Human Types, translated from the Pali by B.C. Law (Oxford: Pali
Text Society, 1922).
Kathavatthu ("Points of Controversy"). Another odd inclusion in the Abhidhamma,
this book contains questions and answers that were compiled by Moggaliputta Tiss
a in the 3rd century BCE, in order to help clarify points of controversy that ex
isted between the various "Hinayana" schools of Buddhism at the time.
Availability of English translations:
Points of Controversy, translated from the Pali by S.Z. Aung and C.A.F. Rhys Dav

ids (Oxford: Pali Text Society, 1915).

Yamaka ("The Book of Pairs"). This book is a logical analysis of many concepts p
resented in the earlier books. In the words of Mrs. Rhys Davids, an eminent 20th
century Pali scholar, the ten chapters of the Yamaka amount to little more than
"ten valleys of dry bones."
Availability of English translations: None.
Patthana ("The Book of Relations"). This book, by far the longest single volume
in the Tipitaka (over 6,000 pages long in the Siamese edition), describes the 24
paccayas, or laws of conditionality, through which the dhammas interact. These
laws, when applied in every possible permutation with the dhammas described in t
he Dhammasangani, give rise to all knowable experience.
Availability of English translations:
Conditional Relations (vol I), translated from the Pali by Ven. U Narada (Oxford
: Pali Text Society, 1969). Part I of the Tika-patthana section of the Patthana.
Conditional Relations (vol II), translated from the Pali by Ven. U Narada (Oxfor
d: Pali Text Society, 1981). Part II of the Tika-patthana section of the Patthan
a.
A Guide to Conditional Relations, translated from the Pali by Ven. U Narada (Oxf
ord: Pali Text Society, 1978). An introduction and guide to the first 12 pages (
!) of the Patthana.
-------------------------------------------------------------------------------The Abhidhamma Pitaka has a well-deserved reputation for being dense and difficu
lt 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:
Buddhist Philosophy of Relations, by Ven. Ledi Sayadaw (Wheel publication No. 33
1; Kandy: Buddhist Publication Society, 1986). An excellent introduction to the
Patthana, the most difficult of the Abhidhamma books, which explains each of the
24 conditional relations by which the dhammas interact.
Comprehensive Manual of Abhidhamma, A: The Abhidhamma Sangaha of Acariya Anurudd
ha, Ven. Bhikkhu Bodhi, ed. (Kandy: Buddhist Publication Society, 1993). This bo
ok, an expanded treatment of Ven. Narada's classic A Manual of Abhidhamma (see b
elow), should be required reading for every Abhidhamma student. It gives a remar
kably lucid and insightful overview of Abhidhamma philosophy. Even if you read n
o further than the Introduction, your efforts will be well rewarded.
Dhamma Theory, The: Philosophical Cornerstone of the Abhidhamma, by Y. Karunadas
a (Wheel publication No. 412/413; Kandy: Buddhist Publication Society, 1996). Th
e Dhamma Theory is the fundamental principle on which the entire Abhidhamma is b
ased: that all empirical phenomena are made up of a number of elementary constit
uents dhammas
the ultimate realities that lie behind manifest phenomena. This sh
ort book offers a good overview of the philosophical and analytical methods used
in Abhidhamma.
Guide Through the Abhidhamma Pitaka, by Ven. Nyanatiloka Mahathera (Kandy: Buddh
ist Publication Society, 1983).
Manual of Abhidhamma, A: The Abhidhammattha Sangaha of Anuruddhacariya (fourth e
dition), translated from the Pali by Ven. Narada Maha Thera (Kuala Lumpur: Buddh
ist Missionary Society, 1979). Available online at BuddhaSasana. A classic work
that provides an excellent introduction to the essentials of Abhidhamma study. L
argely superseded by Bhikkhu Bodhi's expanded and more thoroughly annotated A Co
mprehensive Manual of Abhidhamma: The Abhidhamma Sangaha of Acariya Anuruddha (s
ee above) but useful in its compactness.
Psychology and Philosophy of Buddhism, The: An Introduction to the Abhidhamma, b
y Dr. W.F. Jayasuriya (Kuala Lumpur: Buddhist Missionary Society, 1988).

-------------------------------------------------------------------------------Notes
1. Handbook of Pali Literature, by Somapala Jayawardhana (Colombo: Karunaratne,
1994), p. 1.
2. From the Atthasalini, as described in Great Disciples of the Buddha, by Nyana
ponika Thera and Hellmuth Hecker (Somerville: Wisdom Publications, 1997), pp. 45
-46.
Immoral Mental Concomitants, Dr. Mehm Tin Mon:
Akusala Cetasikas.
Enumeration, grouping, explanation.
HTML: www.thisismyanmar.com/nibbana/mtinmon3.htm
PDF Download (75 KB): Immoral Mental Concomitants
Introduction to the Abhidhamma, Dr. Rewata Dhamma:
Introduction to meaning, origin, original books, commentaries, etc. by Sayadaw D
r. U Rewata Dhamma
HTML: www.thisismyanmar.com/nibbana/abidama1.htm
PDF Download (100 KB): Introduction to the Abhidhamma
Khandha - Characteristic, Function, Manifestation & Proximate Cause, Pa Auk Saya
daw (various PDFs):
Definitions of the aggregates (khandha) by characteristic, function, manifestati
on & proximate cause. Pali and English. (PDF)
Matter aggregate (rupakkhandha) - 28 kinds of materiality
Feeling aggregate (vedanakkhandha) + perception aggregate (saakkhandha)
Formation aggregate (sa?kharakkhandha) - universal, occasional, wholesome and un
wholesome mental factors.
Consciousness aggregate (via?akkhandha) - Consciousness according to function in t
he mental process.
The Factors of Dependent Origination (Pa?iccasamuppada)
Paticcasamuppada - Realization of Dependent Origination, Pa Auk Sayadaw (various
PDFs):
Paticcasamuppada Stage, Realizing Pa?icca Samuppada penetratively by means of th
e 3 Paria a?a. 59 pages.(PDF, 301 KB)
The Factors of Dependent Origination (Pa?iccasamuppada), Definition by character
istic, function, manifestation & proximate cause. Pali and English. (PDF, 49 KB)
Pa??hana - conditional relations. Agganyani.:
PA??HANA - CONDITIONAL RELATIONS
by Agganyani
The 24 conditions explained in groups as they occur with examples, diagrams, ext
racts from the Visuddhimagga and related Paccayaniddesa.
Object-group: Pa??hana - Aramma?a-group (PDF - 456 kB)
Conascence-group: Pa??hana - Sahajata-group (PDF - 1,114 kB)
- others will follow...
Pa??hana - Paccayaniddesa. Agganyani.:
PACCAYA NIDDESA
The chantings-texts in Pali with translation into English by Agganyani: Pa??hana
-Paccayaniddesa [05-03-2009]
Listen to the chanting of these texts by Sayadaw Dr. Nandamalabhiva?sa:
Pa??hana-Chantings - Sayadaw Dr. Nandamala
Sublimity of Abhidhamma, U Pannadipa:
from the book "Buddha Desana" by Kaba Aye Sayadaw U Paadipa
HTML: www.thisismyanmar.com/nibbana/panadpa1.htm
PDF Download (49 KB): The Sublimity of Abhidhamma

What is Abhidhamma? U Ko Lay.:

Abhidhamma is the third great division of the Pi?aka (Scripture). It is a huge
collection of systematically arranged, tabulated and classified doctrines of the
Buddha, representing the quintessence of his Teaching. Abhidhamma means Higher
Teaching or Special Teaching; it is unique in its abstruseness, analytical appro
ach, immensity of scope and conduciveness to one's liberation.
The Buddha Dhamma has only one taste, the taste of liberation. But in the Suttan
ta discourses, the Buddha takes into consideration the intellectual level of his
audience, and their attainments in parami (perfections). He therefore teaches t
he Dhamma in conventional terms (vohara vacana), making references to persons an
d objects as I, we, he, she, man, woman, cow, tree etc. But in the Abhidhamma th
e Buddha makes no such concessions; he treats the Dhamma entirely in terms of th
e ultimate reality (paramattha sacca). He analyses every phenomenon into its ult
imate constituents. All relative concepts such as man, mountain etc. are reduced
to their ultimate elements which are then precisely defined, classified and sys
tematically arranged
Having resolved all phenomena into ultimate components analytically (as in Dhamm
asa?ga?i and Vibha?ga) it aims at synthesis by defining inter-relationships (pac
caya) between the various constituent factors (as in Pa??hana). Thus Abhidhamma
forms a gigantic edifice of knowledge relating to the ultimate realities which,
in its immensity of scope, grandeur, subtlety, and profundity, properly belongs
only to the intellectual domain of the Buddha.
The Suttanta Pi?aka also contains discourses dealing with analytical discussions
and conditional relationship of the five aggregates. Where the need arises subj
ects such as the five aggregates, ayatanas, etc. are mentioned in the sutta disc
ourses. But they are explained only briefly by what is known as the Sutta Method
of Analysis (Suttanta bhajaniya), giving bare definitions with limited descript
ions. For example khandhas, the five aggregates, are enumerated as the corporeal
aggregate, the aggregate of perception, the aggregate of mental formations (vol
itional activities) and the aggregate of consciousness.... The Sutta Method of A
nalysis does not usually go further than this definition.
But the Abhidhamma approach is more thorough, more penetrating, breaking down ea
ch corporeal or mental component into the ultimate, the most infinitesimal part.
.. Then each constituent part is minutely described with its properties and qual
ities and its place in the well arranged system of classification is defined.
A complete description of things requires also a statement of how each component
part stands in relation to the other component parts. This entails therefore a
synthetical approach as well, to study the inter-relationship between constituen
t parts and how they are related to ocher internal or external factors.
From: 'Guide to Tipitaka" compiled by U Ko Lay, Yangon 1986.