What
Buddhists Believe
Venerable K. Sri Dhammananda Maha Thera
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What is
Abhidhamma?
Abhidhamma is the analytical doctrine
of mental faculties and elements.
The
Abhidhamma Pitaka contains the profound moral psychology and
philosophy of the Buddha's teaching, in contrast to the simpler discourses
in the Sutta Pitaka.
The knowledge gained from
the sutta can certainly help us in overcoming our difficulties, as well as
in developing our moral conduct and training the mind. Having such
knowledge will enable one to lead a life which is peaceful, respectable,
harmless and noble. By listening to the discourses, we develop
understanding of the Dhamma and can mould our daily lives accordingly. The
concepts behind certain words and terms used in the Sutta Pitaka are,
however, subject to changes and should be interpreted within the context
of the social environment prevailing at the Buddha's time. The concepts
used in the sutta are like the conventional words and terms lay people use
to express scientific subjects. While concepts in the sutta are to be
understood in the conventional sense, those used in the Abhidhamma must be
understood in the ultimate sense. The concepts expressed in the Abhidhamma
are like the precise scientific words and terms used by scientists to
prevent misinterpretations.
It is only in the
Abhidhamma that explanations are given on how and at which mental beats a
person can create good and bad karmic thoughts, according to his
desires and other mental states. Clear explanations of the nature of the
different mental faculties and precise analytical interpretations of the
elements can be found in this important collection of discourses.
Understanding the
Dhamma through the knowledge gained from the sutta 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. This specialized knowledge puts him in a better position to
prescribe more effective remedies. Similarly, a person who has studied the
Abhidhamma can better understand the nature of the mind and analyse
the mental attitudes which cause a human being to commit mistakes and
develop the will to avoid evil.
The Abhidhamma teaches
that the egoistic beliefs and other concepts such as 'I',
"you", 'man' and 'the world', which we use in daily
conversation, do not adequately describe the real nature of
existence. The conventional concepts do not reflect the fleeting nature of
pleasures, uncertainties, impermanence of every component thing, and the
conflict among the elements and energies intrinsic in all animate or
inanimate things. 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 dhamma
in Pali. There are four such realities:
1- Citta,
mind or consciousness, defined as 'that which knows or experiences' an
object. Citta occurs as distinct momentary states of
consciousness.
2- Cetasika,
the mental factors that arise and occur along with the citta.
3- Rupa,
physical phenomenon or material form.
4- Nibbana,
the unconditioned state of bliss which is the final goal.
Citta,
the cetasika, and rupa are conditioned realities. They arise
because of conditions sustaining them cease to continue to do so. They are
impermanent states. Nibbana, 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, cetasika,
and Nibbana are also called nama. Nibbana is an
unconditioned nama. The two conditioned nama, that is,
cita and cetasika, together with rupa (form), make up psychophysical
organisms, including human beings. Both mind and matter, or nama-rupa, are
analysed in Abhidhamma as though under a microscope. Events connected with
the process of birth and death are explained in detail. The Abhidhamma
clarifies intricate points of the Dhamma and enables the arising 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.
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 steam, 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 Abhidhamattha
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 analytics 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, thought 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. Dr. Graham Howe, an eminent Harley Street
psychologist, wrote in his book, the Invisible Anatomy:
'In the course
of their work many psychologists have found, as the pioneer work of C.G.
Jung has shown, that we are near to [the] Buddha. To read a little
Buddhism is to realize that the Buddhists knew two thousand five hundred
years ago far more about our modern problems of psychology than they have
yet been given credit for. They studied these problems long ago, and found
the answers too. We are now rediscovering the Ancient Wisdom of the East.'
Some scholars assert that
the Abhidhamma is not the teaching of the Buddha, but it grew out of the
commentaries on the basic teachings of the Buddha. These commentaries are
said to be the work of great scholar monks. Tradition, however, attributes
the nucleus of the Abhidhamma to the Buddha Himself.
Commentators state that
the Buddha, as a mark of gratitude to His mother who was born as a deva in
a celestial plane, preached the Abhidhamma to His mother together
with other devas continuously for three months. The principal topics (matika)
of the advanced teaching, such as moral states (kusala dhamma) and immoral
states (akusala dhamma), were then repeated by the Buddha to Venerable
Sariputta Thera, who subsequently elaborated them and later compiled them
into six books.
From ancient times there
were controversies as to whether the Abhidhamma was really taught by the
Buddha. While this discussion may be interesting for academic purposes,
what is important is for us to experience and understand the realities
described in the Abhidhamma. One will realize for oneself that such
profound and consistently verifiable truths can only emanate from a
supremely enlightened source -- from a Buddha. Much
of what is contained in the Abhidhamma is also found in the Sutta
Pitaka. Such a statement, of course, cannot be supported by evidence.
According to the Theravada
tradition, 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 Dhamma 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 Dhamma
in greater depth and detail. It aids the development of insight into the
three characteristics of existence -- impermanence,
unsatisfactoriness, 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 Dhamma. In fact the real meaning of the most
important Buddhist terminologies such as Dhamma, Kamma, Samsara,
Sankhara, Paticca Samuppada and Nibbana cannot be understood
without a knowledge of Abhidhamma.
-ooOoo-
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Source: Buddhist
Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/
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Layout: Chan Duc - Nguyen Thao
Update : 01-11-2002
