Thus,
Kotthāsa Vāra in Dhammasaṅgaṇī explains the way in which khandha,
āyatana, dhātu, āhāra, indriya, jhānaṅga, and so on, are included in the
Tika and Duka groups. However it does not furnish complete information
about these dhammas. It is Vibhaṅga which provides full knowledge
concerning them, stating the exact nature of each dhamma, its
constituents and its relationship to other dhammas.

The Vibhaṅga
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
categories follows the same system as in Dhammasaṅgaṇī. Vibhaṅga may
therefore be regarded as complementary to the Dhammasaṅgaṇī.

Vibhaṅga explains the following categories of Dhamma:

(i)    Khandha

(ii)    Āyatana

(iii)    Dhātu

(iv)    Sacca

(v)    Indriya

(vi)    Paṭiccasamuppāda

(vii)    Satipaṭṭhāna

(viii)    Sammappadhāna

(ix)    Iddhipāda

(x)    Bojjhaṅga

(xi)    Magga

(xii)    Jhāna

(xiii)    Appammaññā

(xiv)    Sikkhāpada

(xv)    Paṭisambhidā

(xvi)    ñāṇa

(xvii)    Khuddhaka vatthu

(xviii)    Dhammadhaya.

Each
category is analysed and discussed according to two or all three of the
following methods of analysis: suttanta bhājanīya-the meaning of the
terms and the classification of the dhammas determined according to the
Suttanta method; abhidhamma bhājanīya-the meaning of the terms and the
classification of the dhammas determined according to the Abhidhamma
method; pañha pucchaka-discussions in the form of question 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) to (vi) deals with mental and corporeal constituents of
beings and two laws of nature to which they are constantly subjected
(i.e. the Law of Impermanence and the Law of Dependent Origination). The
second group containing numbers (vii) to (xii) is concerned with the
practice of the holy life which will take beings out of suffering and
the rounds of existence. The remaining six categories serve as a
supplement to the first two groups, supplying fuller information and
details where necessary.

3 Dhātukathā Pāḷi
Although this third
book of Abhidhamma Piṭaka is a small treatise, it ranks with the first
two books forming an important trilogy, which must be completely
digested for the complete understanding of the Abhidhamma. Vibhaṅga, the
second book, has one complete chapter devoted to the analysis of
dhātus, but the subject matter of dhātu is so important that this
treatise is devoted to it for a thorough consideration. The method of
analysis here is different from that employed in the Vibhaṅga.

Dhātukathā
studies how the Dhamma listed in the Tikas and Dukas of the Mātikās are
related to the three categories of khandha, āyatana and dhātu in their
complete distribution i.e., five khandhas, twelve āyatanas and eighteen
dhātus. These are discussed in fourteen forms of analytical
investigation which constitute the fourteen chapters of Dhātukathā.

4 Puggalapaññatti Pāḷi
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 describe 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 the
Dhamma in a planned system of detailed analysis employing such terms as
khandha, āyatana, dhātu, sacca and indriya. These terms are mere
designations which express things that exist in reality and can
therefore be classified as conventional usage of the first type referred
to above. To the second category of conventional usage belong such
expressions such as man, woman, deva, individual etc., which have no
existence in reality, but nevertheless are essential for the
communication of thoughts.

It becomes necessary therefore to
distinguish between these two types of apparent truths. But as the terms
khandha, āyatana, dhātu, sacca and indriya have been elaborately dealt
with in the first three books, they are dealt with here only briefly.
Terms of the second type relating to individuals are given more weight
and space in this treatise, hence its title Puggalapaññatti (designation
of individuals). Different types of individuals are classified, in ten
chapters of the book, according to the manner of enumeration employed in
the Aṅguttara Nikāya.

5 Kathāvatthu Pāḷi
Kathāvatthu, like
Puggalapaññatti, falls outside the regular system of the Abhidhamma. It
does not directly deal with the complex nature of the Dhamma. It is
mainly concerned with wrong views such as “person exists; self exists;
jīva exists” which were prevalent even in the Buddha’s time; or wrong
views such as “arahat falls away from arahatship” which arose after the
parinibbāna of the Buddha.

About two hundred and eighteen years
after the parinibbāna of the Buddha there were altogether eighteen
sects, all claiming to be followers of the Buddha’s teaching. Of these
only the Theravādins 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 Sangha and that might
in the future arise. He followed the heads of discourses, Mātikā,
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 Piṭaka.

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 debaters, one holding the heterodox views of different sects
and the other representing the orthodox views.

6 Yamaka Pāḷi
The
Dhammasaṅgaṇī, the Vibhaṅga and the Dhātukathā examine the world of
reality, named saṅkhāraloka. Puggalapaññatti and Kathāvatthu deal with
beings and individuals which also exist in their own world of apparent
reality, know as sattaloka. Where the dhamma of saṅkhāraloka and beings
of the sattaloka co-exist is termed okāsaloka. 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 processes
of conversion (anuloma) and complete inversion (paṭiloma) are applied
to determine the full implications and limitations of a term in its
relationship with the others. Any equivocal elements of a term (saṃsaya)
are avoided by showing, through such arrangement of questions, how
other meanings of the term do not fit in a particular context.

The following pairs of questions may be taken as an
example:

To
the question, “May all rūpa be called rūpakkhandha?” the answer is
“Rūpa is also used in such expressions as piya rūpa (loveable nature),
eva rūpa (of such nature), but there it does not mean rūpakkhandha.”

But
to the question “May all rūpakkhanda be called rūpa?” the answer is
“Yes”, because rūpakkhandha is a very wide term and includes such terms
as piya rūpa, eva rūpa, etc.

7 Paṭṭhāna Pāḷi
Paṭṭhāna Pāḷi,
the seventh and last book of the Abhidhamma, is called the Mahā
Pakāraṇa, 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
Dhammasaṅgaṇī gives an enumeration of these dhammas classifying them
under the Tika and Duka groups. Vibhaṅga analyses them to show what
dhammas are contained in the major categories of khandhas, āyatanas,
dhātus etc. Dhātukathā studies the relationship of dhammas listed in the
Mātikā with each component of these major categories of khandhas,
āyatanas and dhātus. Yamaka resolves ambiguity in the internal and
external relationship of each dhamma. Paṭṭhāna forming the last book of
the Abhidhamma brings together all such relationships 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 has earned for this treatise the reputation of being
deep, profound and unfathomable.

An Outline of the Paṭṭhāna System of Relations

Paṭṭhāna,
made up of the words “pa” and “ṭhāna”, means a system of relations. The
great treatise of Paṭṭhāna arranges all conditioned things (twenty-two
Tikas and one hundred Dukas of the Mātikā) under twenty-four kinds of
relations, and 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 Paṭṭhāna which studies the instance in which the paccaya relations do exist between the dhammas;

(ii) Paccanīya Paṭṭhāna which studies the instances in which paccaya relations do not exist between the dhammas;

(iii)
Anuloma Paccanīya Paṭṭhāna which studies the instances in which some of
the paccaya relations exist between the dhammas while the others do
not;

(iv) Paccanīya Anuloma Paṭṭhāna which studies the instances
in which some of the paccaya relations do not exist between the dhammas,
while the others do exist.

The twenty-four paccaya relations are applied to these four great divisions in the followings six ways:

(i) Tika Paṭṭhāna

-the twenty-four paccayas are applied to the dhammas in their twenty-four Tika groups.

(ii) Duka Paṭṭhāna

-the twenty-four paccayas are applied to the dhammas in their one hundred Duka groups.

(iii) Duka-Tika Paṭṭhāna

-the twenty-four paccayas applied to the dhammas in their twenty-four Tikas mixed with one hundred Duka groups.

(iv) Tika-Duka Paṭṭhāna

-the twenty-four paccayas applied to the dhammas in their twenty-four Tikas mixed with one hundred groups.

(v) Tika-Tika Paṭṭhāna

-the twenty-four paccayas applied to the dhammas in the twenty-four Tika groups mixed with one another.

(vi) Duka-Duka Paṭṭhāna

-the twenty-four paccayas applied to the dhammas in their one hundred Duka groups mixed with one another.

The
four Paṭṭhānas of the four great divisions when combined with the six
Paṭṭhānas of the six ways result in twenty-four treatises which
constitute the gigantic compilation of abstract Abhidhamma known as the
Mahāpakāraṇa or, as the commentary and sub-commentary name it,
“Anantanaya Samanta Paṭṭhāna” to denote its great profundity and depth.

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