NoteswrittenbyVen.ChhonBunThoeun, correctedbyven.CzechSara a n The Origin and the development of AbhidhammaThe scholars mentioned that Abhidhamma can be separated into two main groups; 1. Those who follow two stanzas meantioning Abhidhamma as the Buddhas teaching. 2. Abhidhamma as not the Buddhas teaching. The scholars represented these two groups. Generally there are selected the stanzas given in Vinaya Piaka - Cullavagga Pi, Upli vinayam pucchi sutt nanda panditam piakni tni sagtim aku su jina svak. The scholars, those who wanted to prove that Abhidhamma is the Buddhas teaching, highlighted the first two lines of the stanza - Upli vinayam pucchi sutt nanda panditam. And then they took the third line which states that there are three piakas. Considering the third line of the stanza they proved that there are three piakas, namely: Vinaya, Sutta and Abhidhamma as they were rehearsed at the First Buddhist Council. Those who wanted to say that Abhidhamma is not the Buddhas teaching, selected only the first two lines and they did not accept the third line. Accordingly they proved that at the First Buddhist Council only Dhamma and Vinaya were reheard.

Three HeadingsProf. Sumanapla Galmagoa and many other scholars claimed that Abhidhamma is a development of early Buddhist teaching. The process development of Abhidhamma can be explained under three headings: 1. As a process of systematization of the Buddhas teachings. 2. As a process of searching for a reliable basis for human actions, responsibility and rebirth. 3. As a process of searching methodology for accurately interpreting the early Buddhist discourses. As an example for the first heading, Navga Satthu Ssana (the nine-fold teachings of Buddha), Dhamma and Vinaya Piaka could be mentioned as the Navga satthu ssana or 1. Sutta, 2. Geyya, 3. Veyykaraa, 4. Gth, 5. Udna, 6. Itivuttaka, 7. Jtaka, 8. Abhtadhamma, 9. Vedalla. In early Buddhism there were two kinds of discourses: 1. Neyyattha (conventional teaching 'Sammuti Desan') 2. Ntatta (subtle teaching or 'Paramatha Desan') As a result of Ntatta suttas, Abhidhamma was developed. The second heading mentioned that Abhidhamma was developed as a result of abstracting doctrinal teaching from discourses. The abstracted teachings are: a) 5 aggregates (pacakkhandha) b) 4 great elements (Cattro mahbht) c) 5 senses (pacindriya)

d) 12 bases (dvdasyatana) e) 18 elements (ahdasadhtu) f) Nibbna the final extinction1 The third heading is methodology. The methodology regarding dhamms can be seen with the early Buddhism. The Sutta Piaka that was composed at the First Buddhist council is a systematized process. The best examples in these regard may be Sagti Sutta and Dasuttara Sutta of Dgha Nikya, Ahaka Vagga and Pryana Vagga of Sayutta Nikya and whole Aguttara Nikya can be mentioned. Following these three methods, Abhidhamma was developed at the Third Buddhist Council which was a council where the Abhidhamma Piaka was composed. At the council Abhidhamma Piaka was made with seven texts (pakaraa): 1. Dhammasagan 2. Vibhaga 3. Dhtukath 4. Puggalapaatti 5. Yamaka 6. Kathvatthu 7. Mahapahna

Controversies of AbhidhammaThe Third Buddhist Council was council where the controversies arose and were discussed. Before the Theravada monks always discussed next existence, but here the monks understood the next life as occurring because of different reasons and thus that they could not come to a final conclusion. The monks began to separate into several groups. The most prominent groups of these schools were four in number: 1. Sarvstivda 2. Sammtiya 3. Vibhajjavda 4. Sautrntika Venerable Moggaliputtatissa thera and Sthaviravda monks held the Third Buddhist Council. The aim of this council was eradication of heretical views that arose against the Sthaviravda (Theravda) tradition. However, though the Sthaviravda (Theravda) monks stated that all heretical views were eradicated in the council, each of other groups of monks stated and spread their own views. Sarvstivdins claimed that the five aggregates transmigrate from this life to next life. As the view the aggregates can take the life by changing its form. However, the Theravda monks did not accept these views and further they mentioned that it could not be accepted. The Sarvstivdins proved their views giving an example. The example is a white cloth that would becomes red after applying red color on it. Early that cloth would have been white and now it has become red. They asked whatever the color of cloth was changed, its shape did not change. Therefore, they argued with Theravda that though the color of cloth was changed its 'clothness' did not change. In the same way the five aggregates transmigrate from existences to existences by changing their form. Another group of monks that separated from the Theravda tradition was Sammtiya. Another name given to them is Pudgalavda. Pudgalavdins were of the view that though the five aggregates disappear with the death, the concept of Pudgala can take the next life. Therefore, as they believed, the Pudgala is transmigrating from existence to existence. According to the Pudgalavdins the concept of Pudgala is responsible for deeds done by an individual.

1 Nibbna is not extinction (uccheda) and those who think otherwise have no idea what is the Buddha's teaching about.

Another group of monks is Vibhajjavda. They were called with the name because they accepted the interest in classification. Later the Theravda monks were also named as Vibhajjavdins. They would classified the individual until the concept of soul would disappeared. That is how Vibhajjavdins were spreading their teachings with regard to individual.

Sautrntikas were the group of monks separated from the Theravda tradition. Having seen the controversial methods arisen in Theravda Abhidhamma, they rejected the Abhidhamma. Though they rejected the Abhidhamma, they always discussed and answered the questions that appear throughout Abhidhamma. Later these Sautrntikas were named as Kaavdins. They were called Kaavdins because they accepted uppda and vaya, and they rejected hiti. Therefore, the transmigrating was nothing but the process of uppda and vaya (arising and cessation). In this way later schools of monks interpreted the Buddha's teachings in different ways. The controversies regarding the Abhidhamma appeared in the Ssana.

The Analysis and Synthesis of DhammsThe first discourse delivered by the Buddha is Dhammacakkappavatana Sutta. In the sutta, Buddha rejected the two extremes that are eternalism and annihilationism. During the time of the Buddha there were 62 dogmas (views). All of those dogmas were classified into two: Sassatavda (eternalism) and Ucchedavda (annihilationlism). Eternalists believed that being is external and they introduced the concept of soul which goes from existence to existence. Annihilationalists believed that there is no life after death. Eternalists followed the practice of Attakilamathnuyoga (self-mortification), while annihilationists followed the practice of Kmesukhalliknuyoga (self-indulgence). In the sutta, the Buddha stated the following: Dve me bhikkhave ant pabbajitena na sevi tabb. According to quotation given above, the meaning is that there are two extremes that should not be followed by Bhikkhu. In this way, Buddha was able to reject the concept of tmavda (the theory of soul) and anattavda (the theory of soullessness).2 The method of analysis was used by the Buddha in many suttas to reject the concept of soul. And method of synthesis was used by the Buddha for rejection of nonsoul (anattavda).3

The Theory of AnalysisIn early Buddhism, theory of analysis can be seen in many of discourses. Buddha wanted only the individual to reject the concept of soul. Buddha did that using many classifications of individual. Among those classifications the followings are prominent, 1. Nma and Rpa = name and form 2. Pacakkhanda = five aggregates2 Anattavda (soullessness) is one of the main characteristics of the Buddha's teaching. The Buddha not only not rejected antmavda, he taught it, explained it, established it and introduced it as one of the most important things that must be understood. The Buddha appeared in the world to introduce three things anicc, dukkha, anatt. Not to reject them. 3 Anattavda (soullessness) is one of the main characteristics of the Buddha's teaching. The Buddha not only not rejected antmavda, he taught it, explained it, established it and introduced it as one of the most important things that must be understood. The Buddha appeared in the world to introduce three things anicc, dukkha, anatt. Not to reject them.

3. Cha yatana = six senses 4. Dvdasyatana= twelve bases 5. Ahrasadhtu4 = eighteen elements In Abhidhamma, above mentioned classifications had been discussed since Abhidhamma had originated through the early Buddhist teaching. Abhidhamma is the systematization made to the Abhidhamma. All these methods mentioned above are discussed in the Vibhaga, the second text of Abhidhamma. The text of Vibhaga discussed them following these three methods: 1. Suttabhjaniya 2. Abhidhammabhjaniya 3. Pahapucchakanya In the Suttabhjaniya the classifications are given according to the early Buddhist teaching. In the Abhidhammabhjaniya the classifications are given according to Abhidhamma. Finally each of those factors discussed are given in the form of question and answer (Pahapucchakanya). The text of Vibhaga discussed the following topics: 1. 2. 3. 4. 5. 6. 7. 8. 9. Khanda yatana Dhtu Sacca Indriya Paccayakra Satipahna Sammappadna Iddhipda 10. Bojjhanga 11. Magga 12. Jhna 13. Appa 14. Sikkhpada 15. Paisambhidh 16. na 17. Khuddhakavatthu 18. Dhammahadaya

In Abhidhammabhjaniya the text of Vibhaga discussed the above mentioned 18 topics using three methods, namely Suttabhjaniya, Abhidhammabhjaniya and Pahpucchakanya. For the sake of study we should discuss further few headings.Dhtu Vibhanga

In the Dhtuvibhanga, eighteen elements are discussed depending on the three headings.5 According to the Suttabhjanaya the eighteen elements are; 1. Pahav 2. po 3. Tejo 4. Vyo 5. ksa 6. Via 7. Sukha 8. Dukkha 9. Somanassa 10. Domanassa 11. Upekkh 12. Avijj 13. Kma 14. Vypda 15. Vihis 16. Nekkhamma 17. Avypda 18. Avihis

According to Abhidhammabhjaniya the eighteen elements are: 1. Cakkhu 2. Sota 3. Ghna 4. Jivh 7. Rpa 8. Sadda 9. Gandha 10. Rasa 13. Cakkhu-via 14. Sota-via 15. Ghna-via 16. Jivh-via

4 Ahrasadhtu is the older version of the word Ahdasadhtu. 5 Three headings are: Suttabhjanaya, Abhidhammabhjanaya, Pahapucchakanya

5. Kya 6. Mano

11. Phassa 12. Dhamm

17. Kya-via 18. Mano-via

The Theory SynthesisAccording to the early Buddhist teaching, everything happens according to the 'theory of dependent origination'. The formulas are; Imasmim sati idam hoti Imasmin asati idam na hoti Imassa uppda idam uppajjati Imassa nirodha idam nirujjhati When this is, that is. When this is not, that is not. When this arises, that arises. When this ceases, that ceases.

In early Buddhism the interrelatedness among five aggregates is mentioned and also relation between name and form in Aggivacchagotta Sutta as the reality of the world. Abhidhamma also follows the same method used in the Sutta Piaka. Depending on the cause and effect theory, interrelatedness among each of classification is mentioned. The text of Pahna introduced different relations. Under 24 relations the reason for arising it is called paccaya. In Abhidhamma there are many paccayas and thus those paccayas are given under 24 headings. According to the content we can discuss a few of those headings.

Hetu PaccayaHetu means the root. The characteristic of the root is to stay as the root to help for the arising of a dhamma. The roots are: lobha, dosa and moha, and alobha, adosa and amoha. The roots belonging to kmvacara spheres are lobha, dosa and Moha. The remaning alobha, adosa and amoha belong to all the spheres. These six kinds of root are classified under following headings: 1. Kusala 2. Vipka 3. Kriy 4. Akusala When the consciousness contacts with a wholesome deed there arises 'kusala citta'. In this way 21 consciousnesses arise as a result of these roots. But there are consciousnesses, that do not have root causes. They called 'ahetu citta'. 1. rammaa Paccaya We get objects through the senses. Because of those senses and their respective objects we can get feelings. Therefore, all the 89 cittas arise because of rammaas (objects). In the text of Pahna 7 rammanas are mentioned: 1. 2. 3. 4. 2. Kusala Akusala Vipka Kiriya Antar Paccaya 5. 6. 7. Rpa Nibbna Paati

The nature of the world is uppda, hiti and bhaga. Always we can get consciousnesses because of a suitable consciousness. For example, after a wholesome consciousness, there arises wholesome resultant consciousness (kusala vipka citta). Usually the tree grows because it was a plant. Before the plant it was a seed, in other words the process of tree is seed becoming a plant, the plant becoming a tree. When an individual attains Nibbna by following a method, for the attainment of Nibbna he should usually follow the following stages: 1. Jhna consciousness 2. Gotrabh consciousness 3. Magga consciousness 4. Phala consciousness Further antar paccaya should be connected with Nibbna. As a being one gets kmvacara kusala citta. Than he gets its own vipka. After the kmvacara disappears he touches the rpvacara. After that disappears, arpvacara appears. Lokuttara resultant consciousness arises because of na sampayutta, kmvacara kusala citta.

Four Ultimate Realities

According to the Abhidhamma, existence is a process of mental and physical states. The world which appears as a unity is actually a plurality of constitutions. They are called real elements of existence because they are the result of analyzing the thing in the world. They are called real because they can not be analyzed further into any realities. In the Theravda Abhidhamma, these real elements of existence are classified into three groups: 1. Citta (mind) 2. Cetasik (mind-concomitants) 3. Rpa (form) None of them can exist independently. Mind and mental concomitants have 4 kinds of relationship: 1. They arise together 2. They perish together 3. They take the same objects 4. They arise in the same senses organ. Mind and mental concomitants always arise in connection with the physical senses of the body. Therefore, mind and form never exist separately.

CittaAbhidhammatthasanghadpan defined the term citta as derived from the root 'citta'. 'Citta' means to think. According to the text the ways of thinking are three-fold: 1. Ihna Cinta = thinking which comes an the vitakka (initial application). 2. Vijana Cinta = thinking endowed with understanding which applies to vina. 3. Pajnana Cinta = thinking endowed with realization which applies to pa. The second one of the above mentioned is applicable to the term citta, because it is defined as having the sense of 'understanding the object'. The text further stated that the term citta in the Abhidhammatthasagaha is used in the sense of via.

Visudhimagga states the term citta, mana and vina as refering to the same thing - consciousness (in other words, the word vina, citta and mana are one in the meaning). However, it seems that these three terms have been used to indicate several functions or states of the mind. Mind (citta) is so called because it is knowing measure of object and mental action, where as mana is just mind. Atthaslin further states that a single consciousness is introduced by three names: 1. Mana in sense of misery. 2. Via in sense of discrimination 3. Dhtu in the philosophical sense of ultimate reality. In later Abhidhamma literature the term citta has been referred to vina to indicate the general meaning of consciousness. Citta has been described in detail under 4 different meanings: 1. Citta as an adjective (variegated) 2. Citta as a noun (thinking) 3. Citta as to collect 4. Citta as protecting of what is collected The above mentioned 4 meanings are given in Abhidhammatthasagha Sannaya. According to Atthaslin by consciousness is meant that which thinks of an object and is aware. This word of consciousness is common to all stages or classes of consciousness, that which is known as worldly, moral, immoral or the great. In operative, it is termed consciousness because it arises itself in a series, or in series or continually by way of apperception in processes of thought. The resultant is also termed consciousness because it is accumulated by kamma and corruption. Moreover, all four classes are termed as consciousness because they arrange various circumstances. The meaning of consciousness may also be understood from its capacity of producing a variety or diversity of effect. In many of the commentaries, what have been described again and again as the various meaning of the term citta closely related to the above definition. The meaning variegation is applicable to citta for several reasons. All the varieties of things in the world are produced simply as the result of thinking, thought processed production. Therefore, the term citta is used in sense of making various things.

CetasikThe term cetasika is used in the sense of originating in consciousness, accompanied with consciousness. According to this definition cetasika is not something different from consciousness but comprises characteristic of it. This fact is further classified by the common definition of cetasika as comprising these 4 characteristics: 1. Those arise together 2. Perish together 3. Arise from the same way 4. Take the same object. The mental stages that bear these characteristics are generally considered to be 52 as these stages arise and perish together with consciousness; this characteristic does not apply to the material-dhamma (rpa). Does a material-dhamma last longer than a material-dhamma.(?) In particular the second characteristic mentioned above means going to different spheres from material element. The avinibhogarpas (inseparable materialdhamma) which arise and perish together with consciousness can process the first and second characteristic of mental stage. Therefore, the third is given to different spheres from avinibhogarpa. Further, this cetasika arises in different ways as the same with consciousness, the 4 characteristics are given. 1. Phassa (contact) 5. Ekaggat (one-pointedness)

2. 3. 4.

Vedan (feeling) Sa (perception) Cetan (volition)

6. 7.

Jvitindriya (mental life faculty) Manasikra (attention)

The above mentioned 7 mental dhamms are called sabbacitta sdhrana (universal). These cetasikas are common to all the 89 consciousnesses as they arise with them together. The cetasika can be defined as 'that which is made by mind' or as 'that which arises from the mind'. But if cetasika is defined in this way, its meaning applies even to citta sabhutthna rpa (mind-born material phenomena). Therefore, cetasika is to be described as comprising 3 groups: 1. Vedan = feeling 2. Sa = perception 3. Sankhr = mental formation Cetasika as derivative noun (tadhita) has 3 meanings: 1. That which is arisen in the mind 2. That which is associated 3. That which is engaged According to 4 ways of definition the characteristic of cetasika should be considered: 1. The characteristics of cetasika's association with mind. 2. Its function is not to arise without mind. 3. Its manifestation is given the same object as mind. 4. Its proximate course is the arising of mind. When all the details given to cetasika are considered, it is clear that cetasika has come to being as the result of the explanation of the different functional characteristics of consciousness. In the analysis of five aggregates, vina represented citta. Vedan and sakhra represented cetasika. In Abhidhamma what has been described under heading 'citta' is the classification or division of consciousness according to bhmi (spheres), jti (kind) etc. It seems that under heading 'cetasika', the eternal functional characteristics of consciousness have been described separately. Therefore, these two Abhidhammic concepts, namely citta and cetasika are but one and the same concept that is consciousness. It appears that division into citta and cetasika were made for the convenience of definition and not because they would be two clearly separate entities in reality. This is shown by the four characteristics of cetasika explained above. It is interesting to know that some cetasikas themselves can be considered as different characteristics of consciousness rather than as different cetasika. For example, manasikra (attention), cittekaggata (one pointedness of mind), cittapassadhi (tranquility of mind) etc. In defining some of cetasikas it seems that what is presented is the characteristic of mind. This is illustrated by following example. Uddhacca (excitement, distraction) means nature of restlessness, that is the characteristic restlessness of mind chanda (intention) means nearly minds desire of hanging on to. Thna (sloth, stolidity) means characteristic of non-adaptability of mind. Thus, cetasika signifies some functional characteristics of first reality that is consciousness. In this way Prof. Sammanapala Golamangoda stated that the difference between citta and cetasika cannot be clearly mentioned.

Rpa (matter)In the early Buddhism, rpa was one of five main aggregates.6 With the development of Abhidhamma it is developed as one of the four ultimate realities. That is quite considerable point. Because in the early Buddhism, rpa was a conventional truth. Buddha explained the nature of the world according to the conventional form of the world. However, later developed Abhidhamma realized svalakkhana of the five aggregates. As the result of this, five aggregates were grouped under four categories or four ultimate realities (paramatha dhamma). Being is a combination of both psycho and physico. Rpa is a material form being and world. It represents the physical nature of the world and being. Prof. Y. Karundsa compared studies of the matter with other Buddhist schools. This is the most valuable research in this subject. The Abhidhamma concept of the rpa represents a physical aspect of the person or individual and world of experience. The common definition of rpa, as stated in the canon, as well as in the commentary is matter means that which is subject to molestation. Here molestation means becoming transformed with effect of all cold, heat and other affecting forces. That means arising of another form when the opposite condition such as cold and heat are presented. Prof. Y. Karundsa lists seven meanings of the term rpa as recorded by the two celebrated commentators, Buddhaghosa and Dhammapla Thera: 1. Rpakkhanda = material aggregates 2. Sarra = physical body of a living being 3. Vaa = color 4. Santhna = form 5. Kasna nimitta = the object of meditation 6. Paccaya = condition, cause 7. Sabhva = nature Rpas comprise of two groups: 1. Primary = Bhta 2. Secondary = Updya The rpas altogether are 28 in number. All these rpas are of one nature according to eight characteristics: 1. Ahetuka = rootless ( because they are having no root such as non-greed, non-hatred and nondelusion) 2. Ssava = with defilement (being connected with defilements, which arise regarding themselves) 3. Sapaccaya = causal (being related their condition, kamma, citta etc.) 4. Sakhata = cause, condition (being is conditioned by causes) 5. Lokiya = world, mundane (being engaged with the world of five aggregates) 6. Kmvacara = pertaining sensuous sphere (being is subject to graving) 7. Anrammaa = objectless (not having an object like mental element) 8. Appahtabha = cant be eradicated (that which cant be eradicated gradually) Prof. Y. Karundsa says after discussion that the nippanarpas (all the different teams(?) combined to show only elements) are true rpa-dhamm. Nippanarpa means the rpa that are arise because of the causes and kamma. Accordingly, nippanarpa has four ways of being defined: 1. The characteristic of rpa is molestation 2. It function is scattering 3. If manifestation is abykata (unexplainable) 4. Its proximate cause is consciousness.6 Probably pahav, po, tejo, vyo, ksa.

NibbnaThe final goal of Buddhism is Nibbna. When early discourses are considered, there are differences with Abhidhamma. According to early Buddhist discourses, the Nibbna is the complete detachment from the defilements. In the early Buddhist discourses explain Nibbna. They used words of negation. However, in Abhidammic interpretation the commentators have made an attempt to describe it in the positive way, thereby categorizing it as a real dhamma. In Visuddhimagga there is presented a quotation from the discourse which includes several expressions couched in negative terms: Bhikkhus, in so far as there are dhamms, whether formed or unformed, fading away is pronounced the best of them, that is to say, disillusionment of vanity, the illumination of thirst, the absolute reliance, the termination of the round, the destruction of craving, fading away, cessation and Nibbna. Commenting on it the author said that virga means not nearly fading away of attachment, but it implies an unconditioned dhamma. Therein, fading away is not mere absence of greed, but rather it is that conformed dhamma which, while given the names of disillusionment of vanity etc., in the close of that is to say, the disillusionment of vanity, Nibbna is treated basically as fading away. Abhidhammvatra also contributes to the above mentioned idea. According to it, to say that there is no nature called Nibbna can be obtained by the person following the relevant practices and investigating it through the eyes of wisdom. Something should not be denied nearly because untrained person (puthujjana) does not obtain it. Craving (tah) is called vna in the sense of weaving or combining the dhamm etc. The separation from that vna or tah is designed by term Nibbna (ni+vna = Nibbna). The Visudhimagga elaborates on this: It is called Nibbna because it has gone away from, has escaped from, is dissociated from craving which had been acquired. In common it is used the word vna because by insuring successive becoming, craving serves as a joining together, a binding together of the four kinds of generation, five destinies, seven stations. While mentioning that Nibbna means to be free from craving which is called vna. The Abhidhammatthasagaha presents two characteristics of it as follows: Nibbna, however, is termed as supra-mundane, it to be realized by the wisdom of the four paths. It becomes an object to the path and fruit, and is called Nibbna because it is departure from cord-like craving. Nibbna is one-fold according to its intrinsic nature. According to the way it is two-folds, namely the element of Nibbna with and without the substrate remaining. It is three-fold according to its different aspects, namely: voidness, signlessness and longing-free. There are other three divisions of Nibbna: a) Sua (void), because it is devoid of attachment, hatred and delusion either by way of object or of accompaniment b) Animitta (signless) as it is free of the signs such as attachment and hatred c) Appanihita (longing-free) as it is free from longing such as attachment and hatred. Nibbna is also described by some other names, such as accuta (deathless), accanti (exceeding the end), asakhta (unconditioned) and anuttara (matchless). The commentators have made and attempted to describe Nibbna as having a nature too, as they have described the other dhamms as being either mental or material. The earth element has hardness as its own characteristics. By explaining Nibbna as a dhamma possessing its own nature they wanted to prove it as a

real stage and disprove the theory that it is mere voidness. For this reason, Nibbna has also been explained according to four ways of definition: 1. Characteristics of Nibbna is pacification 2. Its function is making deathlessness 3. Its fruit is signlessness 4. Its proximate course is renunciation.

Sammuti and Paramatta (Conventional form of knowledge and Nibbna)Sammutti and paramattha were developed in the middle and late Upaniads. Therefore, sammuti and paramattha have long history from the Upaniadic period up to peak development of Abhidhamma, two truths are discussed by the Buddhist and non-Buddhist scholars. The two-fold development of Buddhism is Theravda and Mahyna. Not only in the Theravda tradition, but also in the Mahyna tradition, Sammuti and Paramattha were accepted. Ngarjuna stated dhamms by resorting two kinds of truth, namely: 1. Lokasamvrtisatya 2. Paramatthasatya The scholar Bernard mentioned that a criterion of truth is corresponded between the subjective world of thought and objective world of form. Mrti mentions absolutism as committed to the doctrine of two truths according to the Upaniadic teaching, the Brahma. B. K. Matilal mentions three definitions regarding sammuti sacca as it was given by Chandrakrti: 1. The complete covering. 2. The existence 3. Worldly behaviors. Ngarjuna explains the two truths by mutual connection between the two: Without relying on convention, the absolute truth is not preached, without relying on the absolute truth, Nirva can not be realized. The Paramattha is in fact the unalterable, unthinkable and unteachable. According to Yogcra tradition we can see threefold reality: 1. Parikalpa = the conceptual world (we take unreal objects as real) 2. Paratantra = relative world (we take the world as form by the cause and condition) 3. Parinispanna = the ultimate world (because we accept the voidness) Vaibhiks also accepted twofold truth, that is a) changeability and b) unchangeability. Changeability means the nature of changing, for example pond would change but vedan never changes just like rpavedan etc.7 Unchangeability means the notion of something that does not disappear, that means whatever appears in the world is unchangable. Prof. K.M. Jayathilake who researched the Pli nikyas stated that there is no clear distinction between the two truths. This is no positive evidence to prove the acceptance of two truths. According to him, two truths were added later with the development of Abhidhamma. When the early Buddhist teaching is considered, we can see the places where the Buddha spoke on two truths. In the Puppha Sutta of Sayutta Nikya8 Buddha has mentioned the following statement: if the wise people said that the world is ultimate, I said the wise world is ultimate. If the wise people said the world depends on convention, I said that the world depends on convention.7 Common sense tells me that feelings (vedan) change ... 8 I didn't find any Puppha Sutta in Sayutta Nikya or anywhere else in the Tipiaka.

With the development of commentaries there emerged fourfold social knowledge: 1. Sutta (Tipiaka) 2. Suttnuloma (four Mahpadesas Buddhpadesa, Mahtherpadesa, Sambahulatherpadesa, Ekatherpadesa) 3. cariyavda (views of commentators) 4. Attanomati (one's own understanding) Gaurintha stri states with regard to the two truths: The relationship between language and reality is perhaps also true as far as the Buddha's explanation of reality and convention are concerned. In spite of its limitations, human language is a useful instrument in the hands of thinkers. Because though it may be false to express the reality in full and give only part, it is ending in deed and pointing to truth. There is no clear evidence to prove that Buddha's teachings are based on the theory of two truths. But it is possible that certain teaching formed the basis upon which the commentators formulated the theory of reality. The suttas in the Nikyas (or the collections of the discourses) were preached to various kinds of people on different occasions. When we examine them we find many teachings that could be assumed to have been influential in the emergence of theory of reality in the later period. Generally the canonical Arahantship or similar stages of final attainment refers to something that cannot be fully explained by mere conventional language. The following statement on Nibbna is given below as an example. This is quoted from Udna Pi: Monks, there is a not-born, a not-become, a not-made, a notcompounded. Monks, if that unborn, not-become, not-made, not-compounded were not, there would be apparent no escape from this here that is born, become, made, compounded. But since, monks, there is an unborn, not-become, not-made, not-compounded, therefore the escape from this here, which is born, become, made, compounded, is apparent.9 In the above mentioned passage which is definitely referring to the state of Nibbna, the state is described in negative terms. This is not due to lack of words, but because the conventional character of language is not capable of describing the absolute stage, which is beyond the world (lokutara). It is clear that Nibbna comes under the supra-mundane and all conditioned phenomenas come within the mundane level. However, the stage of Nibbna has to be explained through conventional language. Convention is a medium of approaching reality. The commentary on Kathvatthu points out the following facts in regard to two truths: The talk of Buddha is two-fold, as Sammuti and Paramattha. The talk of being, person, God, Brahma etc. is conventional talk (Sammutikath). The talk of impermanence, suffering, soullessness, aggregates, sense bases, mindfulness, right effort etc. is ultimate or absolute talk (paramathakath). If someone is able to understand reality through conventional talk such as of being, the Buddha instructed him in these terms at the very outset. If someone is able to understand reality through absolute terms such as impermanence etc., He instructed him through absolute terms. To the person who was capable of understanding through conventional terms, He didn't give instruction by means of absolute terms at the beginning. Having instructed first in conventional terms, He later instructed him in absolute terms. The doctrine of two kinds of knowledge (the higher and lower) is the doctrine of two kinds of truth, conventional truth and absolute truth. However, in the Pli Nikyas there is no distinction between these two9 Atthi, bhikkhave, ajta abhta akata asakhata. no ceta, bhikkhave, abhavissa ajta abhta akata asakhata, nayidha jtassa bhtassa katassa sakhatassa nissaraa payetha. yasm ca kho, bhikkhave, atthi ajta abhta akata asakhata, tasm jtassa bhtassa katassa sakhatassa nissaraa payat"ti. Tatiya. (Khuddaka Nikya Udna Pi - 8. Paligmiyavaggo - 3. Tatiyanibbnapaisayuttasutta)

kinds of truth. The two kinds of discourse, Ntatta and Neyyatta are being found in the Pli canon. Ntatta means the direct speech while Neyyatta means indirect speech. In Aguttara Nikya, the importance of understanding these two-fold suttas it is said that the one who confuses the two, he misinterprets the words of the Buddha. It is further given thus: He who presents a sutta of indirect meaning (sammuti) as a sutta of direct meaning (paramattha) and one who presents a sutta of direct meaning (paramattha) as a sutta of indirect meaning (sammuti) has misinterpreted the Buddha's words. However, in the canon no examples are given for these two kinds of suttas. Commentaries have explained those two suttas as follows: A sutta of the form there is one individual, O monks, there are two individuals, O monks, there are three individuals etc. is a sutta of indirect meaning. Although here the Buddha speaks of there is one person..., it seems that there is no individual in the absolute sense. But a person because of his folly may take this as a sutta of direct meaning and would argue that the Tathgata would not have said there is one individual..., unless a person's existence in the absolute sense. If the Buddha explained everything is impermanent that means there is nothing available as permanent that is the Sutta of direct meaning. But because of ones folly he takes this Sutta as an indirect Sutta, he misinterpreted the words of the Buddha. Prof. K.M. Jayathilaka claimed, that early Buddhist theory of knowledge states the two truths evolved by following Ntatta and Neyyatta suttas.

Theory of PerceptionThe perception means the way of perceiving the world through the senses. There are five senses with their respective objects accepted in Buddhism, they are: 1. 2. 3. 4. 5. Eye Ear Nose Tongue Body 6. Form 7. Sound 8. Smell 9. Taste 10. Touch

Perception, in other words, is the knowledge that we get through the senses. The perception is explained in the Mahhatthipadopama and Madhupiika suttas of Majjhima Nikya. Buddha has explained that there should be three factors for the perception. They are: 1. An unimpaired internal sense organ of sight. (ajjhattikaceva cakkhu aparibhinna hoti) 2. External visible form entering into the field vision (bhirca rp na ptha gacchanti) 3. An appropriate of act of attention on the part of the mind (no ca tajjo samannhro hoti) When these conditions are satisfied, it is said that there is a manifestation of these kinds of perception. Viabhgassa ptubhvo hoti.10 10Seyyathpi, vuso, kahaca paicca vallica paicca tiaca paicca mattikaca paicca kso parivrito agra tveva sakha gacchati; evameva kho, vuso, ahica paicca nahruca paicca masaca paicca cammaca paicca kso parivrito rpa tveva sakha gacchati. ajjhattikaceva, vuso, cakkhu aparibhinna hoti, bhirca rp na ptha gacchanti, no ca tajjo samannhro hoti, neva tva tajjassa viabhgassa ptubhvo hoti. ajjhattikaceva ajjhattikace, vuso, cakkhu aparibhinna hoti bhirca rpaa ptha gacchanti, no ca tajjo samannhro hoti, neva tva tajjassa viabhgassa ptubhvo hoti. yato ca kho, vuso, ajjhattikaceva cakkhu aparibhinna hoti, bhirca rpaa ptha gacchanti, tajjo ca samannhro hoti. eva tajjassa viabhgassa ptubhvo hoti. ya tathbhtassa rpa ta rpupdnakkhandhe sagaha gacchati, y tathbhtassa vedan s vedanupdnakkhandhe sagaha gacchati, y tathbhtassa sa s saupdnakkhandhe sagaha gacchati, ye tathbhtassa sakhr te sakhrupdnakkhandhe sagaha gacchanti, ya tathbhtassa via ta viupdnakkhandhe sagaha gacchati. (Majjhima Nikya Mlapasa Pi - 3. Opammavaggo - 8. Mahhatthipadopamasutta)

According to explanation given above, we can see how origin of sense-cognation occurs. For the perception, therefore, three factors are needed, namely sense-organ, respective object and the respective consciousness. An example for the perception of eye is given below: 1. Eye 2. Form 3. Eye-consciousness With the development of Abhidhamma, there appeared 'cetasika'. Under classification of 'cetasika' 'aasamnas' are given. The 'aasamna' means 'ethical variable'. Mental factors are also classified into two categories: 1. Sabbacitta Sdhrana = Universal 2. Pakiaka = occasional The cetasika sabbacitta sdhrana are arising with each and every consciousness. According to Theravda Abhidhamma, there are 89 cittas. Therefore, sabbacitta sdhrana arises with all those 89 cittas. Whether the consciousness is akusala (unwholesome), ahetuka (rootless) or sobhana (beautiful), with these cittas sabbacitta sdhrana arises. Therefore, for the perception the most reliable cetasikas are the sabbacitta sdhrana. There are 7 sabbacitta sdhranas: 1. Phassa = contact 2. Vedan = feeling 3. Sa = perception 4. Cetan = volition 5. Ekaggata = one pointedness 6. Jvitindriya = mental life faculty 7. Manasikra = attention With development of Abhidhamma commentary was composed. In the commentary, the doctrinal teaching given in the Pakaraas was explained by the commentators. As the result of these explanations new teaching appeared, for example 'bhavaga consciousness', 'citta-vthi'. In Atthaslin citta-vthis are discussed in other names, for vthi 17 thought-moments were given. The purpose of introducing these cittavthis was explaining the interrelatedness among the cittas. In Abhidhamma, 89 cittas are introduced. Though cetasikas were introduced to explain the continous existence of cittas it wasnt more reliable for the task. Therefore, commentators were eager to introduce 17 thought-moments with the introduction of these moments, synthetic existences of the thought processes are proved. The 17 thought-moments are summarized up to 14. They are namely: 1. 2. 3. 4. 5. 6. 7. Paisandhi = rebirth-linking Bhavaga = life continuum vajjana = advertising Dassana = seeing Savana = listening Ghyana = smelling Syana = tasting 8. Phusana = touching 9. Sampaicchana = receiving 10. Santrana = investigation 11. Votthapana = determining 12. Javana = energy 13. Tadrammana = registration 14. Cuti = death

In the commentary, a story is given to understand each of those thought-moments. The story is given below: One day, a man went to forest. When he got tired, he wanted to lie down under a mango tree. This mango tree bore fruit which were ripen. The man who lied down under the tree went to sleep. Having fully covered his face he went to sleep. When he was sleeping a sound made him awaken. Then he opened his face and

looked here and there. And then he looked at the sound (where the sound was). He saw a mango fruit. After having seen the fruit he touched it and then he smelled it. Finally he ate it. Having eaten it he went back to sleep. According to the story, he got up. Hearing the sound is paisandhi. When he got up he was able to remember why he got up because the sound was near - that is similar to bhavaga. vajjana is similar to looking here and there. Seeing the mango fruit is the dassana tasting the mango fruit is the phusana. Tasting the mango is syana. Sampaicchana means the feeling he got through the senses without any investigation. According to the story the five senses are not concerned, but he could understand the perception through the senses he got feeling through. The reception is the characteristics of sampaicchana. Then he investigated what he was receiving. For example, when he was eating the fruit he felt that it was tasty. At that time he may have investigated whether it was tasty or not. If he felt that it was tasty, he should have determined it. Javana means keeping the views until it is registred. Tadrammaa means the registration at that time he conformed the death/finish of it. Finally, he went back to the sleep, that is the cuti. In this way regarding perception different interpretations were given by the time. That is why we saw interpretations given in different ways.

Methods of MeditationMost of the scholars generally accepted that Abhidhamma is a philosophy without a practical path. However, in almost all Theravda countries the practice of meditation is available. The first major text of Abhidhamma, the Pakaraa. does not introduce the methods of meditation. With the later development of Abhidhamma there appeared texts called Abhidhamma compendiums. The texts Abhidhammvatra describes the methods of meditation. Abhidhammvatra is the oldest Abhidhamma compendium. This introduces nine chapters to describe the meditation. Therefore, though the Pakaraas do not discuss the meditation compendiums do that. The nine chapters of the Abhidhammvatra are: 1. Rpvacarasamdhibhvan = concentration of meditation of form spheres 2. Arpvacarasamdhibhvan = concentration of meditation of formless spheres 3. Abhi = higher knowledge 4. Abhirammaa 5. Dihivisuddhi = purity of view 6. Kankhvitaraavisuddhi = purity of transgressing doubt. 7. Maggmagganadassanavisuddhi = path and non-path. 8. Paipadnadassanavisuddhi = purity of vision undeserving. 9. nadassanavisuddhi = purity of vision The first four chapters of Abhidhammvatra discuss concentrative meditation or samdhibhvan. And last five chapters of the text discuss insight meditation or pabhvan. There are other compendiums that discuss the meditation that is Abhidhammatthasagaha. The last chapter, Kammahnasagahavibhga introduces both methods of meditation in brief. The first end chapter of the text includes the analysis of mental and material dhamm. Nmarpapariccheda is another compendium that belongs to the Theravda tradition. This text discusses the meditation called 'concentrative meditation'. The chapter explained these kinds of meditation: 1. Kasinsubhavibhga = analysis of Kasina and Subha. 2. Dasnussativibhga = analysis obtain three collections. 3. Kammahnavibhga = analysis of object of meditation.

4. Dasavatthuvibhga = analysis of ten stages. This text also follows the usual methods. The first three chapters discuss the concentrative meditation while the last two chapters discuss the insight meditation. The whole text consists of 1855 verses and around 910 stanzas describing meditation and also analysis of the mental and material dhamm. Saccasankhepa is another Abhidhammic compendium. In this text the useful factor relevant to practice of meditation is given. Among them dihivisuddhi sambha visuddhi are noted. According to the Abhidhammvatra, the five purities, are considered as the trunk of tree of wisdom. Aggregates (khandha), bases (yatana), elements (dhtu), faculties (indriya), truths (sacca), dependent originations ( paiccasamuppda) There are these stages (bhmi) of 'tree' understood as its 'root': a) insight meditation (vipassan) b) purity of virtue (slavisuddhi) c) purity of consciousness (cittavisuddhi) Purity of views (dihivisuddhi) means the real understanding of mental and physical phenomena. The later text called Visuddhimagga further explains the dihivisuddhi. Because it is a text out of Abhidhamma, it is not important to be discussed here. Kankhvitraa is to be understood to realize the mutual relationship between mental and physical dhamm. It is important to consider that the analysis of relation between dhamms forms one major path of Abhidhamma philosophy.

Citta, Mano and ViaIn early Buddhism and in Visuddhimagga it has the same meaning, however in Atthaslin it has different meaning. Book reference : Saravada 2002 In early Buddhism and in Abhidhamma the terms citta, mana and via were used. The controversy faced by the scholars is that whether these terms are equal in meaning or not. The postcanonical text called Visuddhimagga (the path of purification) states that citta, mana and via are same in meaning. However, Atthaslin states that citta, mana and via have their own meanings. Accordingly the means of the three terms are given below: 1. Citta - the consciousness is so called because of its variegated nature. 2. Mana is so called because it knows the measure of an object. 3. Via or mental action, it is just the mind. In another place of Atthaslin, it further says that a single consciousness is introduced by three names, namely mano, via and dhtu. According to the fact, the meanings of the three terms are: 1) Mana is the mind in the sense of misery. 2) Via is the consciousness in the sense of discrimination. 3) Dhtu is elements in the philosophical sense of ultimate.

Further, Atthaslin mentions that consciousnessnes is from thinking of an object or because it is variegated. With regard to mana, four definitions are given. They are: 1) It is mind 2) It is the common thought resort of the other sense faculty 3) It is a function 4) It is faculty. In early Buddhism, we meet citta, mana and via. In Dhammapada the term citta is used. Examples are given below: Cittam dantam sukkhvaham. Pandanam capalam cittam. In Paiccasamuppda, via is explained as one of the twelve limbs (aga). Via paccay nma rpa means the cause of name and form is via. In this sense via is the cause for the origination of name and form. With regard to five aggregates, via is the fifth. Here, the via means 'consciousness'. In Abhidhamma the meaning of the word 'citta' is also 'consciousness'. This happens because of the development of doctrinal terms. In early Buddhism what was called via becomes citta in Abhiddhamma. However, even in the Abhidhamma tradition there is no common interpretation. In Theravda Abhidhamma, citta is classified up to 89/121 parts. But in Sarvstivda tradition citta is one. When we consider the Ahrasadhtu11 (18 elements); we find six kinds of via. They are: 1. Cakkhu-via 2. Sota-via 3. Ghna-via 4. Jivh-via 5. Kya-via 6. Mano--via

According to the six senses we can understand what the mana is. The six senses are cakkhu, sota, ghna, jivh, kya and mana. To summarize the lesson we can say that mana represents the intellectual function of the consciousness, via represents the field of senses and their reactions, and the citta is the subjective aspect of the consciousness. The Buddha mentioned: Yaca kho etam bhikkhave vuccati cittam itipi, mano itipi via itipi. Therefore, the Buddha equated these three terms, citta, mano and via.

11 Ahrasadhtu is older version of the word ahdasadhtu.