FUNDAMENTAL ABHIDHAMMA
FUNDAMENTALABHIDHAMMAPART IDr. NandamālābhivaṃsaSagaing Hills, Myanmar
First edition: June 1997Second, extended edition: January 2005revised: November 2005 2005 Copyright by CBSCentre for Buddhist Studies (CBS),Mahāsubodhayon Monastery, Sagaing Hills, Sagaing, Myanmar
ContentsContentsEditorial PrefaceAbout the author157The History of Abhidhamma1. Why is it called Abhidhamma?2. Who is the author?3. Who brought Abhidhamma to the human world?4. The seven Abhidhamma texts5. Commentaries on Abhidhamma6. Abhidhamma flourished in Sri Lanka7. How Abhidhamma flourished in Myanmar8. The role of Abhidhammattha saṅgaha9. The role of Vibhavāni10. Ledi Sayadaw11. Paramatthadīpanī, the critic of Vibhavāni99991011121316171818The Fundamental AbhidhammaAbhidhamma – DefinitionSeven Abhidhamma TextsThe two types of Dhammas that are explained in AbhidhammaThe four Ultimate Realities2121212122Chapter 1: CittaCitta: ConsciousnessDefinition and classification – 89/121Kāmāvacara – 54Akusala – 12Lobhamūla – 8Dosamūla – 2Mohamūla –2Ahetuka – 18Akusala vipāka – 7How akusala vipāka is classified23232324242425262627271
Kusala vipāka – 8How kusala vipāka is classifiedKriya – 3How kriya is classifiedKāma-sobhana – 24Kusala – 8Vipāka – 8Kriya – 8Classification of kāmāvacara cittaRūpāvacara – 15The constitution of JhānasNivaraṇa – 5How rūpāvacara citta is classifiedArūpāvacara – 12Object – 4How arūpāvacara citta is classifiedLokuttara – 8/40Four types of maggaMagga and Saṃyojanas (Fetters)Phala (Fruition)Lokuttara jhānaJhāna citta - ter 2: CetasikaCetasika – DefinitionCetasika – 52Aññasamāna – 13Akusala cetasika – 14Sobhana cetasika – 25Sobhana sādhāraṇa – 19Virati cetasika – 3Appamaññā cetasika – 2Paññā cetasika – 1Two ways of associationThe way of SampayogaThe way of SaṅgahaSpecial note37373737383939404040414143492
Chapter 3: Rūpa (Matter)Rūpa DefinitionThe two types of matterMahābhūta – 4Upādāya rūpa – 24Pasāda – 5Gocara – 7Bhāva – 2Hadaya – 1Jīvita – 1Āhāra – 1Pariccheda – 1Viññatti – 2Vikāra – 5Lakkhaṇa – 4Classification of matterThe four conditionsMatters born of conditionsMental effectsMaterial groupsThe four material groupsKammaja kalāpa – 9Cittaja kalāpa – 6Utuja kalāpa – 4Āhāraja kalāpa – 2Matters that cannot be groupedInternal and external mattersHow matters ariseBeings and planesArising of matters in Kāma planesThe first and last moments of mattersArising of matters in Rūpa planesArising of matters in the plane of AsaññāsattaMatters at the moment of 26263636364646565666667673
Chapter 4: Pakiṇṇaka (Miscellaneous)Introduction1. Classification of feelingClassification of citta through associated feeling2. Classification of rootsClassification of citta through associated roots3. Classification of functionsClassification of stagesClassification of cittas through their functions4. Classification of doorsClassification of cittas through their doors5. Classification of objectsClassification of cittas through their objects6. Classification of basesCittas and their basesChapter 5: Vīthi: Mental ProcessMental Process in Eye-doorMental Process with Very Great ObjectMental Process with Great ObjectMental Process with Small ObjectMental Process with Very Small Object15 Mental Process in Eye-doorMental Process in Mind-doorKāma Javana SectionApannā Javana SectionProcedureTadārammaṇaAnalysis of JavanaDivision of Vīthi cittaTihetuka in other 990909294959696101
Editorial prefaceI have followed and benefited from the lectures onAbhidhamma delivered by Ven. Ashin Nandamālābhivaṃsa to theBurmese Buddhist community in the Baltimore, Maryland andWashington, D.C. area during his visits to the United States ofAmerica in 1993-94 and again in April-June 1997. This bookprovides the core curriculum of these lectures.Abhidhamma is, in the words of Nāradha Mahāthera “apsychology without a psyche”. Abhidhamma teaches that ultimatereality consists of four elementary constituents: Nibbāna, which isunconditioned, and citta, cetasika and rūpa (meaning consciousness,mental factors and matter, respectively) that are conditioned. Theyare also called dhamma. Dhamma literally means to hold its ownnature and characteristics. Dhammas are natural laws that are alwaystrue. Thus, Abhidhamma describes the dhammas, theircharacteristics, their functions and their relations. All conceptualentities, such as self or person are resolved into their ultimates, i.e.,into bare mental and material phenomena that are impermanent.Some of the laity became scared when they are invited tolectures on Abhidhamma. Some think that the lecture, as the nameimplies, will be “profound” and “way over their heads”, or that thelecture will be too “heavy” or “dry” (meaning boring). I wouldsubmit that Abhidhamma is within us and all around us – in the waywe think, speak and act, in our interactions with those – animate andinanimate – around us, and in the purposes underlying these actionsand interactions. Thus, I think that Abhidhamma is to be appliedevery day by every one to every conscious action (thought, speech ordeed), and that Abhidhamma forms the foundation of Vipassanāmindfulness that will help us get on the Eightfold Noble Pathtowards Liberation.In this book, Ven. Ashin Nandamālābhivaṃsa has provided aconcise and simplified, yet thorough and systematic, presentation ofAbhidhamma. The chapters are written in a simple manner to give5
the backbone of Abhidhamma which the layman may make referenceto, so that he could get an overview of Abhidhamma at the basiclevel. A more detailed “intermediate” level book and an in-depth“advanced” level book on Abhidhamma are planned for the nearfuture.May all beings be able to understand and practise the Buddha’steachings.Dr. Khin Maung U,Myanmar-Buddhist Meditation Society, Baltimore, Maryland, USAJune 1997Foreword to the second editionThe Ven. Sayadaw U Nandamāla’s “FundamentalAbhidhamma” has already benefited many students of hisAbhidhamma-classes. Now-a-days, where Abhidhamma is spreadingto the world, and more and more foreigners become interested inAbhidhamma – especially in connection with Vipassanā-meditation –we are in great need of basic and comprehensible Abhidhammabooks in straightforward Western languages.So, the first edition from 1997 was computerized again, a fewobvious mistakes were corrected and the Pāḷi diacritic marks werecomplemented. Chapter 4 and 5, meanwhile written by the Ven.Sayadaw, newly could be added.Still the book on “Fundamental Abhidhamma” is not complete,but we are confident that it will be continued and publishedcompletely within the next few years.I apologize for all mistakes, which are only due to my lack ofmindfulness, or my ignorance and limited knowledge.Aggañāṇī,Centre for Buddhist Studies, Sagaing Hills, Sagaing, MyanmarJanuary 2005 - revised November 20056
A Brief Biography ofDr. NandamālābhivaṃsaAshin Nandamāla was born on 22ndMarch 1940 at the village of Nyaung-binin Sint-ku, Mandalay, the Union ofMyanmar. His parents were U San Hlaand Daw Khin, who were piousBuddhists.At the age of six, he was sent to themonastic school to learn the three R’s(Elementaryreading,writingandarithmetic) in the Myanmar language.He was ordained a novice at the Sagaing Hills when he was tenyears old. His preceptor was Sayadaw U Canda, well-known as the“Sankin Sayadaw”, the presiding monk of the prestigious“Vipassanā” monastery. He was given the ecclesiastical name of“Nandamāla”.Ashin Nandamāla started to learn the Pāḷi language and thebasic Buddhist scriptures under the tutelage of his own elder brother,Sayadaw U Nārada.Ashin Nandamāla is one of the founders of the BuddhistTeaching Centre, Mahā Subodhayon, in Sagaing, where about twohundred monks receive education in Buddhist philosophy andBuddhist literature. Ashin Nandamāla serves as a religious worker topromote and propagate the Buddha’s teaching, both in Myanmar andabroad. Since 2003 he yearly gives Abhidhamma-courses in Europe.In 1995, Ashin Nandamāla was conferred the title of the SeniorLecturer, “Aggamahā gantha vācaka paṇḍita” by the Government of7
Myanmar and in 2000 the title “Aggamahā paṇḍita”. He wrote hisph. D.-thesis about Jainism in Buddhist literature.He is Rector of the Sītagū International Buddhist Academy(SIBA) in Sagaing and, after being a Visiting Professor at theInternational Theravāda Buddhist Missionary University (ITBMU) inYangon since its opening in 1998, in 2005 he was appointed theRector also of this University. In 2003 he founded“Dhammavijjālaya - Centre for Buddhist Studies (CBS)” in Sagaing,connected to Mahāsubodhayon monastery.Ashin Nandamāla is the author of the following books writtenin Myanmar, Pāḷi and English languages:1.2.3.4.5.6.7.8.9.10.11.12.13.8The Biography of the Master (1970)The Life and Literature of Shwehintha Sayadaw (1979)The 90 Years of Life of Daw Malayee (1975)The Hundred Verses on the Life of the Master (1970)The Hundred Verses on the Life of the Thera (1985)The Exposition of True Meaning (Paramattha dīpanī) withCritical Introduction to the Text (Thesis for the degree ofMaster of Philosophy)Buddhism and Vegetarianism (1990)The Three Meritorious Actions in Buddhism (1992)Mettā (1994)The Fundamental Abhidhamma (including a chapter on theHistory of Abhidhamma) (1997)A Study of Jainism according to Buddhist Literature(Thesis for the degree of Ph.d., 2001)Patthann Myat Desana (Discourse on Paṭṭhāna, 2004)The Dhamma mirror (2004)
THE HISTORY OF ABHIDHAMMA1. Why is it called Abhidhamma?Abhidhamma is unique in Buddhism. It is one of the TipiṭakaPāḷi texts which explains dhammas in detail and in an analyticalway. Regarding the explanation of dhammas, it does so in moredetail than Suttanta. That is why the text is called “Abhidhamma”.2. Who is the author?The Buddha is the author of Abhidhamma. There was acontrovery about the authorship. It has been said that Abhidhamma isnot the teaching of the Buddha. Indeed, that it is only later work.Thera Buddhaghosa, a new commentator, advocates thatAbhidhamma is the Buddha’s teaching. It is described in hiscommentary on Dhammasangaṇī, Atthasālinī by name:“His heart by that world-pitying love inspired,When, after the Twin Miracle, he dwelt.At the high mansion of the Thirty-three,Throned – like the sun on Mount YugandharaOn Pandukambula, his rocky seat,Under the tree called Paricchattaka,He by that noble insight gave discourse,On the Abhidhamma to the spirit who came,Led by his mother, from the myriad worlds,And compassed him about on every side.”(The Expositor, 2)3. Who brought Abhidhamma to the human world?In Theravāda Buddhist circle, it is widely accepted thatAbhidhamma was taught to the deity. In the seventh year after Hisenlightenment, the Buddha went to the world of the deity and taughtAbhidhamma for three months.9
During those days the Buddha came down to this world for thepurpose of having meals every morning as a human. Uttarakuru, thenorth continent, was the place where the Buddha went for alms-food.After lunch, the Buddha rested under a big tree on the bank of thelake, Anotatta.Ven. Sāriputta, one of the chief disciples, approached andserved the Buddha with water. At this meeting with Ven. Sāriputta,the Buddha briefed him about what He had taught in the deity world.Ven. Sāriputta thus learnt and brought the Abhidhamma to thehuman world. Then, he taught his Bhikkhu pupils the doctrine. In thisway, Abhidhamma was introduced into our world. However, itshould be noted that the Abhidhamma taught to the deity is in greatdetail and that the Abhidhamma retold by Ven. Sāriputta is in aconcise form.4. The Seven Abhidhamma TextsThe Abhidhamma comprises seven texts, viz.,(1) Dhammasangaṇī, the Explanation of Dhammas,(2) Vibhaṅga, the Book of Analysis,(3) Dhātukathā, the Speech on the Elements,(4) Puggalapaññatti, the Designation of Individuals,(5) Kathāvatthu, the Points of Controversy,(6) Yamaka, the Book of Pairs, and(7) Paṭṭhāna, the Book of Conditions.This is the list that is widely accepted in the TheravādaBuddhist circle. There was a controversy about the treatise,Kathāvatthu. Instead of Kathāvatthu the Abhidhamma text wasenumerated as “Dhamma hadaya vibhaṅga” by some, as “Mahādhātu kathā” by others.Ven. Buddhaghosa advocated the list of the Abhidhamma textonly with “Kathāvatthu”. However, Kathāvatthu is a work of TheraMoggaliputta Tissa who made his appearance 263 years after the10
Buddha’s parinibbāna. Although it was so, originally the Buddhahimself gave “the outline of Kathāvatthu”. Then it was detailed byVen. Moggaliputta Tissa referring to one thousand suttas – fivehundred of His own and five hundred of others. Therefore, asjustified by Ven. Buddhaghosa, Kathāvatthu is a teaching of theBuddha in a manner.5. Commentaries on AbhidhammaThere are five topics that are expounded in the Abhidhammatexts, namely Citta (consciousness), Cetasika (mental concomitants),Rūpa (matter), Nibbāna (a state of freedom from attachment) andPaññatti (concept). Of them the Paññatti alone is unreal(unsubstantive) while the others are real (substantive) in the ultimatesense. They are all denoted by using the term dhamma, which is inthe sense of “bearing its own nature”.The dhammas which are expounded in the Abhidhamma textsare profound. It is difficult to understand them without a completeexplanation. Thus commentaries were written to explain theAbhidhamma. It is not known how many commentaries have beencompiled. Mahā aṭṭhakathā could be the first commentary. It mightbe of Indian origin and was brought to Sri Lanka island by Ven.Mahinda who introduced Buddhism into Sri Lanka. Mahāaṭṭhakathā was written in Singhalese in order to avoid mixing of theoriginal meaning with other sect’s views.Then Ven. Buddhaghosa condensed Mahā aṭṭhakathā andtranslated it into Pāḷi. Ven. Buddhaghosa’s commentaries aretranslated into three texts:(1.) Atthasālinī, the commentary on Dhammasangaṇī,(2.) Sammohavinodanī, the commentary on Vibhaṅga, and(3.) Pañca-pakaraṇa aṭṭhakathā, the commentary on the other fivetexts.11
When the new commentaries appeared, the old ones graduallydisappeared. As a new commentary became popular and it becamenecessary to explain it. Ven. Ānanda wrote a sub-commentary onthe new commentary. This sub-commentary is known as Mūlaṭīkā.Ven. Ānanda’s Abhidhammic views are very high and his commentsare very elucidatory. He criticized some of the views that areexpounded by Ven. Buddhaghosa.Then, Anuṭīkā appeared to explain Mūlaṭīkā. It is a work ofVen. Dhammapāla who was also a commentator of VisuddhimaggaMahā Ṭīkā. He was an advocate of the opinion of Ven.Buddhaghosa, which was rejected by Ven. Ānanda.6. Abhidhamma flourished in Sri LankaIt is believed that Abhidhamma was introduced into Sri Lankawhen Ven. Mahinda, a leader of the Asoka mission, arrived on theisland. During the earlier period, the study of Abhidhamma could bethrough the Pāḷi text and its commentary, Mahā aṭṭhakathā.Before or at the time of Ven. Buddhaghosa, there appearedcelebrated Abhidhammic scholars in Sri Lanka. Their names andviews are found here and there in the commentaries of Ven.Buddhaghosa. They are:(1)(2)(3)(4)(5)Tipiṭaka Cūḷānāga,Moravāpivāsi Mahādatta,Tipiṭaka Mahādhammarakkhita,Tipiṭaka Cūḷābhaya, andAbhidhammika Godatta.They are believed to be senior to Ven. Buddhaghosa, the newcommentator. Their Abhidhammic views are referenced significantlyin his books.Actually Abhidhamma is so profound that it is hard tounderstand. Students need easy access to that subject. Therefore, the12
Abhidhammic scholars in Sri Lanka tried to write concise books onAbhidhamma.Ven. Buddhadatta, a contemporary of Ven. Buddhaghosa,wrote two books: Abhidhammāvatāra (An Approach toAbhidhamma) and Rūpārūpa-vibhāga (The Analysis of Mind andMatter).In about the ninth century A.D., there appeared anAbhidhammic scholar in Sri Lanka. He is Ven. Anuruddha whocame from Southern India to Sri Lanka. He wrote three books onAbhidhamma:(1) Abhidhammattha Saṅgaha, Compendium of Abhidhamma,(2) Paramattha vinicchaya, the Clarification of Reality, and(3) Nāmarūpa-pariccheda, the Analysis of Mind and Matter.Through these books the study of Abhidhamma flourished andis kept alive.7. How Abhidhamma flourished in MyanmarPerhaps Buddhism could have been introduced into Myanmarearlier than the Asoka mission that arrived in Suvaṇṇa bhūmi, a partof Myanmar. When Buddhism was introduced, the Tipiṭaka Pāḷitexts could have been brought.During the reign of King Manuhā in early 11th century A.D.,there were Buddhist monks who were well-versed in Tipiṭaka inSuvaṇṇa bhūmi. When King Anawratha united the entire Myanmarpeople into one kingdom, Buddhism became more prevalent. Theking brought Tipiṭaka books from Suvaṇṇabhūmi as well as from SriLanka and established a library to keep them.The study of Abhidhamma started to become popular inMyanmar. At the time of King Navapati Seethū, 1173 A.D., Ven.Saddhammajotipāla, well known as Sappada (chappada), was backfrom Sri Lanka after having made a long-term study. He wrote two13
books on Abhidhamma, Saṅkhepa vaṇṇanā (Concise Explanation)and Nāma cāradīpaka (the Exposition of Mind Appearance).During the reign of King Kyaswā, 1234 A.D. the people ofBagan were interested in Abhidhamma. The king and other membersof the royal families earnestly studied Abhidhamma. The king wrotea small book, Paramattha vindu (A Spot of Reality). Some of thewomen in Bagan, it was said, even those who had children, learnt asection of Paṭṭhāna by heart. It was recorded that there was aminister who was well-versed in Tipiṭaka.When the era of Pinya (1312 A.D.) started the study ofAbhidhamma continued to be propagated. At the time of King ThihaThura (1350- 1359) Ven. Ñāṇakitti wrote the two books onAbhidhamma, namely, Atthasālinī-yojanā and Sammohavinodanīyojanā. In “yojanā” book it gives Pāḷi to Pāḷi explanation.When the era of Inwa (726) dawned, the study of Abhidhammaflourished in Myanmar. The list of Abhidhamma texts that werestudied in Inwa are as follows:(1)(2)(3)(4)(5)(6)(7)(8)(9)(10)The Seven Abhidhamma Pāḷi textsCommentaries on the aboveMūlaṭīkāAnuṭīkāAbhidhammattha SaṅgahaṬīkā on the above [old]Ṭīkā on the above [new]Nāmarūpa-pariccheda Ṭīkā [new]Paramattha-vinicchaya Ṭīkā [new]MohāvicchedaniDuring the reign of King Narapati (1442-1468) of Inwa, TheraAriya vaṃsa wrote in Pāḷi a commentary on Vibhāvinī. It is named“Manisāramañjūsā”. In Ramañña Territory, lower Myanmar, theKing Sinphyushin ruled Haṃsavati (Hantharwady as the Burmesepronounced). During that time (1550-1580) Thera Mahāsuvaṇṇadīpawrote in Pāḷi Apheggusara-dīpanī, a commentary on Vibhāvinī.14
Also, there have been many books, Nissaya, in which word forword translation into Burmese is offered.During the reign of King Thalun (1629-1648), thePathamapyan examinations were held. In this examinationAbhidhamma was a compulsory subject. Therefore, the study ofAbhidhamma was prevalent among Buddhist monks. A large numberof books on Abhidhamma either in Pāḷi or in Burmese appeared inthis period.During the Konbaung period 1753-1885), the study ofAbhidhamma continued to be popular. In monastic examinations,Abhidhamma was a compulsory subject. At present, even lay peopleare interested in Abhidhamma. Abhidhamma examinations are heldyearly for lay people.Mandalay, a great Buddhist study centre, was founded in 1859by King Mindon. During the reign of King Mindon (1859-1878),there were 60,000 monk students who were studying Pāḷi andTipiṭaka under 80 great monk teachers in Mandalay. The kinghonoured the teachers with the highest title, Rājagūru, and awardedprovisions for food, cloths, shelter and medical treatment.In those days, monks delivered lectures on Abhidhamma usingtwo reference books, Mūlaṭīkā and Anuṭīkā. No reference was madeto the two books, Vibhāvinī and Manisaramañjūsā. Their opinionwas that Vibhāvinī was full of mi
The Fundamental Abhidhamma 21 Abhidhamma – Definition 21 Seven Abhidhamma Texts 21 The two types of Dhammas that are explained in Abhidhamma 21 The four Ultimate Realities 22 Chapter 1: Citta 23 Citta: Consciousness 23 Definition and classification – 89/121 23 Kāmāvacara – 54 24 Akusala – 12 24 Lobhamūla – 8 24 Dosamūla – 2 25
Knowledge of Abhidhamma is very helpful. It is good, as you are doing now, to study the Abhidhamma a little before you practise meditation. But there are some teachers who think that it is essential. You must know Abhidhamma before you practise Vipassanā. Knowledge of Abhidhamma is good to have. What is Truth?
enlightenment. Of course, we can discern mental and physical phenomena without acamedic study. Yet, the knowledge of Abhidhamma is highly conducive to the discernment of mind and matter. So, we need the knowledge of Abhidhamma to a certain extent. This i s the reason why we study Abhidhamma. During the Buddha's time, a monk asked four arahants
Abhidhamma study in the Theravāda Buddhist world. The seven treatises of the Pāli Abhidhamma Piṭaka are the Dhammasaṅgaṇī, the Vibhaṅga, the Dhātukathā, the Puggalapaññatti, the Kathāvatthu, the Yamaka, and the Paṭṭhāna. The distinctive features of the Abhidhamma methodology are not equally evident in all these works.
teaching, in the course of three human months, the entire Lent. It is only proper for the readers to know that the discourse was given to Gods. We need to understand why Buddha went to Tavatimsa heaven to deliver this discourse, the higher teaching, . the Abhidhamma (Higher teaching) to His deva mother and also to observe the Vassana (Rains .
Module 7: Fundamental Analysis (NCFM Certification) 1. Introduction of Fundamental Analysis What is Fundamental & Technical Analysis? Difference between technical & fundamental analysis Features & benefits of Fundamental analysis 2. Top-Down Approach in Fundamental Analysis Economic Analysis Industry Analysis Company analysis 3.
this fundamental group can be used to tell us a lot about the geo-metric properties of the space. Loosely speaking, the fundamental group measures “the number of holes” in a space. For example, the fundamental group of a point or a line or a plane is trivial, while the fundamental group of a circle is Z. Slightly more precisely, the fun-
Kandy Sri Lanka. First Edition: 1938 Second Revised and Enlarged Edition 1957 (Published by the Bauddha Sahitya Colombo) Third Edition; 1971 Fourth Edition: 1983 (Buddhist Publication Society, Kandy
Artificial intelligence (AI) is reshaping business, economy, and society by transforming experiences and relationships among st stakeholders and citizens. The roots of AI may lie in ancient cultures of Greek (e.g., the mythological robot Talos), Chinese (e.g., Yueying Huang’ dogs) and other mythologies (Nahodil & Vitku, 2013), where automatons were believed to be imbued with real minds .
