Abhidhamma Papers |
Essay: Abhidhamma
Traditionally the Abhidhamma pitaka has been ascribed to the Buddha, although scholars maintain that it dates from later periods. It consists of seven books, and its basis can also be found in the suttas. Other schools, notably the Sarvastivadins, have slightly different versions of abhidhamma, although all versions agree on essentials.
The Abhidhammattha-sangaha is a digest of the Abhidhamma-pitaka, composed probably about eight or nine centuries ago, and is the most used textbook for abhidhamma studies. 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. Its analysis of phenomena and the thought process demonstrates anicca (impermanence) and anatta (no permanent self), and so promotes right understanding. 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.
Bill
Discussion: Abhidhamma
According to tradition the Buddha, on the night of his enlightenment, ascended to a heaven world and recited the whole of the abhidhamma to his mother, in order to make to her the greatest act of generosity, the gift of dhamma. This mythical account contrasts with the scholarly approach to the texts, which tries to pin down the Buddha's life and his teachings to specifics. Perhaps it is necessary to balance the two approaches: the latter has the effect of narrowing down, while the former opens and expands possibilities.The term cetasika (paragraph three) was also discussed, and one major difficulty proved to be finding a suitable translation - as for many terms in abhidhamma. The word comes from the same root as citta, 'cit', which means 'think'. '-ika' means 'belonging to'. Cetasika is that which supports citta. English has no adequate translation for the word. 'Property' of mind has too many connotations of possession to be accurate. In this book we have used the translation 'mental factor'; if rather meaningless, it is at least neutral. But other words can also be used to give the feel of the term, such as the translation 'ingredients' used in the present essay.
In the last paragraph, the point is made that knowledge of anicca and anatta are closely connected, and thus right understanding is promoted. The question was raised as to how they were connected. Since there is no phenomenon or thought process which is permanent, there is nothing which can be identified as a permanent self: realisation of this therefore promotes right understanding. A similar example of the usefulness of abhidhamma is the way in which it helps develop right concentration, by the reading, for example, of its description of jhana factors or the different attributes of certain states of mind. Such knowledge makes it easier to return to a level of concentration which has been experienced.
