The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching (vohāra desanā), and the Abhidhamma is the ultimate teaching (paramattha desanā).
In the Abhidhamma both mind and matter, which constitute this complex machinery of man, are microscopically analyzed. Chief events connected with the process of birth and death are explained in detail. Intricate points of the Dhamma are clarified. The Path of Emancipation is set forth in clear terms.
Modern Psychology, limited as it is comes within the scope of Abhidhamma in as much as it deals with the mind, with thoughts, thought-processes, and mental states but it does not admit of a psyche or a soul. BuddhaDhamma teaches a psychology without a psyche.
In the Abhidhammattha Sangaha there is a brief exposition of the Law of Dependent Origination, followed by a descriptive account of the Causal Relations that finds no parallel in any other philosophy.
Abhidhammattha-Sangaha is the name of the book. Abhidhamma, literally, means "Higher Doctrine". Attha here means "things". Sangaha means "a compendium".
The prefix "abhi" is used in the sense of preponderant, great, excellent, sublime, distinct, etc.
Dhamma is a multi-significant term, derived from the root dhar, to hold, to support. Here the Pāli term is used in the sense of doctrine or teaching. According to the Atthasālini, "abhi" signifies either "atireka" -higher, greater, exceeding - or "visittha" - distinguished, distinct, special, sublime.
Abhidhamma means the Higher Doctrine because it enables one to achieve one's Deliverance, or because it exceeds the teachings of the Sutta Pitaka and Vinaya Pitaka.
In the Sutta Pitaka and Vinaya Pitaka the Buddha has used conventional terms such as man, animal, being, and so on. In the Abhidhamma Pitaka, on the contrary, everything is microscopically analyzed and abstract terms are used. As a distinction is made with regard to the method of treatment, it is called Abhidhamma.
Thus, chiefly owing to the preponderance of the teachings, or because it is conducive to one's Deliverance, and owing to the excellent analytical method of treatment, it is called Abhidhamma.
The Abhidhamma Pitaka consists of seven treatises - namely,
The 22 Tika Mātikās (Triplets) and the 100 Duka-Mātikās (Couplets), which comprise the quintessence of the Abhidhamma, are explained in this book. The major part of the book is devoted to the explanation of the first triplet - kusalā dhammā, akusalā dhammā and abyākatā dhammā. In extent the book exceeds thirteen Bhānavāras (recitals), i.e., more than 104,000 letters.
Vibhanga
Divisions
There are eighteen divisions in this book.
The first three divisions, which deal with
khandha
aggregates
āyatana
sense-spheres
dhātu
elements
are the most important.
The other chapters deal with
sacca
truths
indriya
controlling faculties
paccayākāra
causal genesis
satipatthāna
foundations of mindfulness
samma-ppadhāna
supreme efforts
iddhi-pāda
means of accomplishments
bojjhanga
factors of wisdom
jhāna
ecstasies or absorption
appamaññā
illimitable
magga
paths
sikkhā-pada
precepts
patisambhidā
analytical knowledge
ñāna
wisdom
khuddaka-vatthu
minor subjects
dhamma-hadaya
essence of truth
Most of these divisions consist of three parts - Suttanta explanation, Abhidhamma explanation, and a Catechism (Pañhapucchaka).
In this treatise there are thirty-five Bhānavāras (280,000 letters).
Dhātukathā
Discussion with reference to Elements
This book discusses whether Dhammas are included or not included in, associated with, or dissociated from:
khandha
aggregates
āyatana
bases
dhātu
elements
There are fourteen chapters in this work. In extent it exceeds six Bhānavāras (48,000 letters).
Puggalapaññatti
Designation of Individuals
In the method of exposition this book resembles the Anguttara Nikāya of the Sutta Pitaka. Instead of dealing with various Dhammas, it deals with various types of individuals. There are ten chapters in this book. The first chapter deals with single individuals, the second with pairs, the third with groups of three, etc. In extent it exceeds five Bhānavāras (40,000 letters).
Kathāvatthu
Points of Controversy
The authorship of this treatise is ascribed to Venerable Moggalliputta Tissa Thera, who flourished in the time of King Dhammāsoka. It was he who presided at the third Conference held at Pātalaliputta (Patna) in the 3rd century B.C. This work of his was included in the Abhidhamma Pitaka at that Conference.
The Atthasālini Commentary states that it contains one thousand Suttas: five hundred orthodox and five hundred heterodox. In extent it is about the size of the Dīgha Nikāya.
This book deals with 216 controversies and is divided into 23 chapters.
Yamaka
The Book of Pairs
It is so called owing to its method of treatment. Throughout the book a question and its converse are found grouped together. For instance, the first pair of the first chapter of the book, which deals with roots, runs as follows: Are all wholesome Dhammas wholesome roots? And are all wholesome roots wholesome Dhammas?
This book is divided into ten chapters - namely,
mūla
roots
khandha
aggregates
āyatana
bases
dhātu
elements
sacca
truths
sankhāra
conditioned things
anusaya
latent dispositions
citta
consciousness
dhamma
teaching
indriya
controlling faculties
In extent it contains 120 Bhānavāras (960,000 letters).
Patthāna
The Book of Causal Relations
This is the most important and the most voluminous book of the Abhidhamma Pitaka. One who patiently reads this treatise cannot but admire the profound wisdom and penetrative insight of the Buddha. There is no doubt of the fact that to produce such an elaborate and earned treatise one must certainly be an intellectual genius.
The term Patthāna is composed of the prefix "pa", various and "thāna", relation or condition (paccaya). It is so called because it deals with the 24 modes of causal relations (explained in a subsequent chapter) and the triplets (tika) and couplets (duka) already mentioned in the Dhammasangani, and which comprise the essence of the Abhidhamma Pitaka.
The importance attached to this treatise, also known as "Mahā Pakarana", the Great Book, could be gauged by the words of the Atthasālini which states: "And while He contemplated the contents of the Dhammasangani His body did not emit rays, and similarly with the contemplation of the next five books. But, when coming to the Great Book, He began to contemplate the 24 universal causal relations of condition of presentation, and so on, His omniscience certainly found its opportunity therein."
