The teachings of Lord Buddha in the course of 45 years of his Buddhahood have been recorded / divided into 3 collections called Tipitaka in Pali, meaning "Three Baskets" literally.

The first collections is the "Vinaya Pitaka". It is the authoritative teaching ( Anadesana ) in which Buddha used his authority over the monks to lay down rules and disciplines for them to follow. These disciplines embodied the highest code of ethics and can surely purify one�s action , speech and thoughts.

The second collection is the " Sutta Pitaka ", the conventional teaching ( Voharadesana ) in which Buddha used common vocabulary to explain his teachings. This collection includes practical aspects of tranquility and insight meditation.

The third collection, " Abhidhamma Pitaka ", is the higher teaching of the Buddha. Here Buddha employs abstract terms to describe the ultimate realities (Paramatthas) in the Universe and Nibbana which is the summum bonum and the highest goal of Buddhism. Abhidhamma may be regarded as the ultimate teaching (Paramatthadesana) of the Lord Buddha. The principles and the causal relations which Buddha expounded in Abhidhamma are so natural so logical and so beautiful that they can pin-point the root cause of miseries in the world and the ways to eradicate these miseries.

Buddha�s teachings contain both theory and practice and clearly and exactly define human values, the best moral code, the eternal peace and the Noble Eightfold Path leading to that peace. All these teachings can be verified by anyone who earnestly and steadfastly follows the path.

P1. Give a brief description of Abhidhamma Pitaka.

The word Abhidhamma is a combination of 2 words, �abhi� which means higher or greater and �dhamma� which means truth or doctrine. Therefore Abhidhamma means the higher doctrine of the Buddha�s teachings. It is called higher doctrine because this pitaka treats the dhamma entirely in terms of ultimate reality whereby every phenomenon is analysed into its ultimate components. All relative concepts such as man, woman etc. are reduced to their ultimate elements and are then precisely defined, classified and systematically arranged.

This pitaka is composed of 7 books namely :

1. Dhamma sangani (Enumeration of Phenomena) ~ Contains detailed explanation of all phenomena with an analysis of citta (consciousness) and its cetasikas (mental states), and rupa (matter).
2. Vibhanga (The Book of Analysis) ~ Contains 18 separate sections on analysis of all phenomena different from the Dhammasangani.
3. Dhatukatha (Discourses on Elements) ~ Discusses the groups, bases and elements of existence.
4. Puggala Pannam (Concepts of Individuals) ~ Describes the various parts of individuals according to the stage of their achievement along the path.
5. Katha vatthus (Points of Controversy) ~ Discusses the 216 points of controversy on the doctrines of other schools in order to uproot all controversies on the Buddha Dhamma .
6. Yamaka (The Book of Pairs) ~ An analytical procedure arranged in pairs.
7. Patthana (The Book of Conditioned Relations) ~ Largest and most important Abhidhamma work. A detailed study of the doctrine of conditionally based on 24 relations or modes.

P2. Explain the difference between the Sutta Pitaka and the Abhidhamma Pitaka.

Both Sutta Pitaka and Abhidhamma are the teachings of the Buddha. Both deal with the same subject (the Noble Truths, the Noble Eightfold Path that leads to one�s deliverance ~ Nibbana). The differences between the sutta and the Abhidhamma does not really much concern the subject but rather its arrangement and the analytical method of treatment. The subject is practically the same. The main differences are as follows:

• Sutta Pitaka, the Book of Discourses, is the general teaching suited to various character types to free their thoughts from false views. The Abhidhamma Pitaka, the Book of Higher Teaching, takes no account of personal inclinations and cognitive capacities of the listener (reader) on expounding a comprehensive vision of the totality of experience reality. Buddha employed abstract terms to describe the ultimate realities (paramatthas) and Nibbana.
• In sutta, the dhamma are taught in the discursive style that makes free use of the simile, the metaphor and anecdote. Abhidhamma uses very selective and precise terms, and therefore thoroughly impersonal terminology that is decidedly technical in meaning and function.
• Sutta Pitaka is the basis of Buddha Ethics. It is written in a direct and familiar or conventional language (voharadesana) which is easy to comprehend. The Abhidhamma Pitaka is written in an abstract, subtle language (paramatthadesana) which is full of technical terms such as elements (dhatu), cetasika (mental factors) etc.
• In sutta, the so-called being is expressed in conventional terms such as man, woman, I, you, mind and body, etc. In Abhidhamma the so-called being is microscopically analysed into mental phenomenon and physical phenomenon using terms like citta, cetasikas, rupa.
• Therefore, the sutta is referred as the conventional teaching (voharadesana) while Abhidhamma is referred as the ultimate or abstract teaching (paramattha).

P3. Why is Abhidhamma called �The Higher Teaching� of the Buddha ?

The canon that emerged from the three great Buddhist Councils held in India after the demise of the Buddha is known as the Tipitaka or the three collections of the Buddha�s teachings. The first collection, the Vinaya Pitaka, is the book on the rules of discipline for monks and nuns. The second collection, the Sutta Pitaka, brings together the Buddha�s discourses spoken by Him on various occasions during his forty-five years of ministry. The third collection, the Abhidhamma Pitaka is the collection of Buddha�s higher teaching.

Abhidhamma bears a distinct different character from the other two divisions. Whereas the Suttas and Vinaya serve to proclaim a clear-cut message of personal training, the Abhidhamma Pitaka presents the appearance of an abstract and highly technical systemization of the doctrine.

Unlike the Sutta, Abhidhamma is not a record of discourses discussions occurring in real-life setting. The Abhidhamma Pitaka are full-blown treatises in which the principles of the doctrine have been methodically organised, minutely defined and meticulously tabulated and classified. Abhidhamma is called higher teaching becouse it is more preponderant and sublime than that the Sutta in the following ways:

P4. What do you mean by absolute (Paramatha) and apparent (Sammuti) realities?

There are two kind of realities ~ apparent and ultimate. Apparent reality is the ordinary conventional truth (sammuti sacca). It is called pannatti in Abhidhamma.

Ultimate reality is the ultimate truth (paramatha sacca). It is called paramatha in Abhidhamma. By paramatha or ultimate reality, we mean something that cannot be changed into another thing or divided up into other things. It can neither be created nor destroyed by man. It really exists in nature and holds on its charateristics till it perishes. It can stand the test or the investigation by any method about its reality and real existence.

In Abhidhamma, there are only four paramatthas or ultimate realities. They are citta, cetasika, rupa and Nibbana. A person is made up of citta, cetasikas and rupa. These are the ultimate realities whereas the person is just an apparent reality. Nibbana always exists in nature, but we do not realize it. It can be realized only by magga-nana and phala-nana i.e. the wisdom-eye accompanied by the path and its fruition.

P5. What are the mundane (Lokiya) and super mundane (Lokuttara) truths?

The dhamma falls into two broad classes; the unconditional dhamma which is solely Nibbana and the conditioned dhamma which is momentarily mental and material phenomena that constitute the process of experience.

In our everyday expression and speech to communicate, we use names such as man, dog, table, house, etc to designate various things and persons. This consensual reality is known as mundane (lokiya) truth. In super mundane (lokuttara) truth, man, dog, table, house do not really exist. One might argue that we can see the table, the man, the dog, and we also touch them and feel them. Isn�t this proof that they exist. Well, if you take out the pieces of wood from that table, the table will not existanymore. Similarly, if you take each part, such as hair, nails, skin, blood, bones etc in turn and ask the question "Is this the man or the dog?" The answer is always "NO!". So, the man and the dog do not really exist. It is the combination of these things that the man or the dog is so named.

According to Ahidhamma, man, dog, table, all living and non-living things are not the ultimate realities. The ultimate realities (paramatthas) are rupa, citta, cetasika and Nibbana. They are the ultimate realities because they cannot be changed into another thing or divided into other things.

Citta, cetasika and rupa are conditioned realities. They arise because of conditions and will disappear when the conditions sustaining them cease to do so. Therefore, they are mundane (Lokiya) truth. Only the unconditioned dhamma � Nibbana is the supramundane (lokuttara) truth.