The Seven Books of the Abhidhama Pitaka

The Seven Books of the Abhidhama Pitaka

1. The Dhammasangani Pâli
2. Vibhanga Pâli, Book of Analysis
3. Dhâtukathâ Pâli
4. Puggalapaññatti Pâli
5. Kathâvatthu Pâli
6. Yamaka Pâli
7. Patthâna Pâli

• An outline of the Patthâna system of relations

2. Vibha³ga Pæ¹i

Book of Analysis

The second book of the Abhidhamma Pi¥aka, Vibha³ga, together with the first book Dhammasa³ga¼ø and the third book Dhætukathæ, forms a closely related foundation for the proper and deep understanding of the Buddha’s Dhamma. Whereas Dhammasa³ga¼ø provides a bird’s eye view of the whole of the Tika and Duka groups with further systematic arrangements under classified heads, Vibha³ga and Dhætukathæ give a closer view of selected portions of those groups bringing out minute details.
Thus, Ko¥¥hæsa Væra in Dhammasa³ga¼ø explains what and how many khandha, æyatana, dhætu, æhæra, indriya, jhæna³ga etc. are included in the Tika and Duka groups. But it does not furnish complete information about these dhammas. It is Vibha³ga which provides full knowledge concerning them, stating the exact nature of each dhamma, its constituents and its relationship to other dhammas.
The Vibha³ga is divided into eighteen Chapters each dealing with a particular aspect of the Dhamma; its full analysis and investigation into each constituent. The arrangement and classification into groups and heads follow the same system as in the Dhammasa³ga¼ø. Vibha³ga may therefore be regarded as complementary to Dhammasa³ga¼ø.
Vibha³ga explains comprehensively the following categories of Dhamma.

(i) Khandha	(x) Bojjha³ga
(ii) Æyatana	(xi) Magga
(iii) Dhætu	(xii) Jhæna
(iv) Sacca	(xiii) Appammaññæ
(v) Indriya	(xiv) Sikkhæpada
(vi) Paticcasamuppæda	(xv) Pa¥isaµbhidæ
(vii) Satipa¥¥hæna	(xvi) Ñæ¼a
(viii) Sammappadhæna	(xvii) Khuddhaka vatthu
(ix) Iddhipæda	(xviii) Dhammahadaya

Each category is analysed end discussed in two or all the three of the following methods of analysis: Suttanta bhæjanøya - the meaning of the terms and the classification of the dhammas determined according to the Suttanta method; Abhidhamma bhæjanøya - the meaning of the terms and the classification of the dhammas determined according to the Abhidhamma method; Pañha pucchaka, discussions in the form of questions and answers.
It may be seen from the above list of the eighteen categories that they may be divided into three separate groups. The first group containing numbers (i)-(vi) deals with mental and corporeal constituents of beings and two laws of nature to which they are constantly subjected viz: the Law of Impermanence and the Law of Dependent Origination. The second group containing numbers (vii)-(xii) is concerned with the practice of the holy life which will take beings out of suffering and rounds of existence. The remaining six categories serve as a supplement to the first two groups, supplying fuller information and details where necessary.

3. Dhætukathæ Pæ¹i

Although this third book of Abhidhamma Pi¥aka is a small treatise, it ranks with the first two books forming an important trilogy, which must be thoroughly digested for the complete understanding of the Abhidhamma. Vibha³ga, the second book, has one complete chapter devoted to the analysis of dhætus, but the subject matter of dhætu is so important that this separate treatise is devoted to it for a thorough consideration. The method of analysis here is different from that employed in the Vibha³ga.
Dhætukathæ studies how the dhammas listed in the Tikas and Dukas of the Mætikæ are related to the three categories of khandha, æyatana and dhætu in their complete distribution i.e., five khandhas, twelve æyatanas and eighteen dhætus. These are discussed in fourteen ways of analytical investigations which constitute the fourteen chapters of Dhætukathæ.

4. Puggalapaññatti Pæ¹i

Abhidhamma is mainly concerned with the study of abstract truths in absolute terms. But in describing the dhammas in their various aspects, it is not possible to keep to absolute terms only. Inevitably, conventional terms of every day language have to be employed in order to keep the lines of communication open at all. Abhidhamma states that there are two main types of conventional usage; the first type is concerned with terms which express things that actually exist in reality and the second type describes things which have no existence in reality.
The first three books of the Abhidhamma investigate the absolute Truth of Dhamma in a planned system of detailed analysis employing such terms as Khandha, Æyatana, Dhætu, Sacca and Indriya. These terms are mere designations which express things that exist in reality and are therefore classed as the conventional usage of the first type. To the second type of conventional usage belong such expressions as man, woman, deva, individual etc., which have no existence in reality, but nevertheless are essential for communication of thoughts.
It becomes necessary therefore to distinguish between these two types of apparent truths. But as the terms Khandha, Æyatana, Dhætu, Sacca and Indriya have been elaborately dealt with in the first three books, they are dealt with here only briefly. The terms used in the second type concerning individuals are given more weight and space in the treatise, hence its title Puggalapaññatti, designation of individuals. Different types of individuals are classified, in ten chapters of the book, after the manner of enumeration employed in A³guttara Nikæya.

5. Kathævatthu Pæ¹i

Kathævatthu, like Puggalapaññatti, falls outside the regular system of the Abhidhamma . It does not directly deal with the abstruse nature of the Dhamma. It is mainly concerned with wrong views such as "Person exists; Self exists; Jøva exists" which were prevalent even in the Buddha’s time, or wrong views such as "Arahat falls away from Arahatship" which arose after the Parinibbæna of the Buddha.
About two hundred and eighteen years after the Parinibbæna of the Buddha there were altogether Eighteen Sects, all claiming to be followers of the Buddha’s Teaching. Of these only the Theravædins were truly orthodox, while the rest were all schismatic. The Emperor Asoka set about removing the impure elements from the Order with the guidance and assistance of the Elder Moggaliputtatissa who was an accomplished Arahat. Under his direction, the Order held in concord the Uposatha ceremony which had not been held for seven years because of dissensions and the presence of false bhikkhus in the Order.
At that assembly, the Venerable Moggaliputtatissa expounded on points of views, made up of five hundred orthodox statements and five hundred statements of other views, in order to refute the wrong views that had crept into the Saµgha and that might in the future arise. He followed the heads of discourses, Mætikæ, outlined by the Buddha himself and analysed them in detail into one thousand statements of views. This collection of statements of views was recited by one thousand selected theras who formed the Third Great Synod, to be incorporated into the Abhidhamma Pi¥aka.
The style of compilation of this treatise is quite different from that of other treatises, written as it is in the form of dialogue between two imaginary debators, one holding the heterodox views of different sects and the other representing the orthodox views.

6. Yamaka Pæ¹i

The Dhammasa³ga¼ø, the Vibha³ga and the Dhætukathæ examine the Dhamma and their classifications as they exist in the world of reality, named Sa³khæraloka. Puggalapaññatti and Kathævatthu deal with beings and individuals which also exist in their own world of apparent reality, known as Sattaloka. Where the dhamma of Sa³khæraloka and beings of the Sattaloka co-exist is termed the Okæsaloka. Yamaka sets out to define and analyse the interrelationship of dhammas and puggalas as they exist in these three worlds.
This is accomplished in the form of pairs of questions, which gives it the title of Yamaka. The logical process of conversion (anuloma) and complete inversion (pa¥iloma) is applied to determine the complete import and limit of a term in its relationship with the others. An equivocal nature of a term (saµsaya) is avoided by showing, through such arrangement of questions, how other meanings of the term do not fit for a particular consideration.
The following pairs of questions may be taken as an example:
To the question ‘May all rþpa be called Rþpakkhanda?’ the answer is ‘Rþpa is also used in such expressions as piya rþpa (loveable nature), eva rþpa (of such nature), but there it does not mean Rþpakkhandha.’
But to the question ‘May all Rþpakkhandha be called rþpa?’ the answer is ‘yes’, because Rþpakkhandha is a very wide term and includes such terms as piya rþpa, eva rþpa etc.

7. Pa¥¥hæna Pæ¹i

Pa¥¥hæna Pæ¹i, the seventh and last book of the Abhidhamma, is called the Mahæ Pakæra¼a, the ‘Great Book’ announcing the supreme position it occupies and the height of excellence it has reached in its investigations into the ultimate nature of all the dhammas in the Universe.
The Dhammasa³ga¼ø gives an enumeration of these dhammas classifying them under the Tika and Duka groups. Vibha³ga analyses them to show what dhammas are contained in the major categories of khandhas, æyatanas, dhætus etc. Dhætukathæ studies the relationship of dhammas listed in the Mætikæ with each component of these major categories of khandhas, æyatanas and dhætus. Yamaka resolves ambiguity in the internal and external relationship of each dhamma. Pa¥¥hæna forming the last book of the Abhidhamma brings together all such relationship in a co-ordinated form to show that the dhammas do not exist as isolated entities but they constitute a well ordered system in which the smallest unit conditions the rest of it and is also being conditioned in return. The arrangement of the system is so very intricate, complex, highly thorough and complete that it earns for this treatise the reputation of being deep, profound and unfathomable.

An outline of the Pa¥¥hæna system of relations.

Pa¥¥hæna, made up of the words "pa and ¥hæna", means a system of relations. The Great Treatise of Pa¥¥hæna arranges all conditioned things, (twenty-two Tikas and one hundred Dukas of the Mætikæ), under twenty-four kinds of relations, describes and classifies them into a complete system for understanding the mechanics of the universe of Dhamma. The whole work is divided into four great divisions, namely:
(i) Anuloma Pa¥¥hæna which studies the instances in which paccaya relations do exist between the dhammas.
(ii) Paccanøya Pa¥¥hæna which studies the instances in which paccaya relations do not exist between the dhammas.
(iii) Anuloma Paccanøya Pa¥¥hæna which studies the instances in which some of the paccaya relations do exist between the dhammas but the others do not.
(iv) Paccanøya Anuloma Pa¥¥hæna which studies the instances in which some of the paccaya relations do not exist between the dhammas, but the others do exist.
The twenty-four paccaya relations are applied to these four great divisions in the following six ways:
(i) Tika Pa¥¥hæna - The twenty-four paccayas are applied to the dhammas in their twenty-four Tika groups.
(ii) Duka Pa¥¥hæna - The twenty-four paccayas are applied to the dhammas in their one hundred Duka groups.
(iii) Duka-Tika Pa¥¥hæna - The twenty four paccayas are applied to the dhammas in their one hundred Dukas mixed with twenty-two Tika groups.
(iv) Tika-Duka Pa¥¥hæna - The twenty-four paccayas are applied to the dhammas in their twenty-two Tikas mixed with one hundred Duka groups.
(v) Tika-Tika Pa¥¥hæna - The twenty-four paccayas are applied to the dhammas in the twenty-two Tika groups mixed with one another.
(vi) Duka-Duka Pa¥¥hæna - The twenty-four paccayas are applied to the dhammas in their one hundred Duka groups mixed with one another.
The four pa¥¥hænas of the four great divisions when permuted with the six pa¥¥hænas of the six ways result in twenty-four treatises which constitute the gigantic compilation of abstract Abhidhamma known as the Mahæpakæra¼a or as the commentary and sub-commentary name it "Anantanaya Samanta Pa¥¥hæna" to denote its profundity and fathomless depth.