Abhidhamma Piṭaka (lectured by ven. Dehipagoda Vijitananda) 2011
The Abhidhamma means 'highest doctrine'. It was preached by the Buddha to explain the reality of person and world. We may find out different works on Abhidhamma in modern academic society and historical academic councils that accept the Abhidhamma of Theravāda tradition as a superior doctrine to realize the conditions of being.
The Abhidhamma was compiled by elders as the third basket (piṭaka) during the second and third councils. There is no evidence to prove that Abhidhamma was revised at the First Council. The seventh text of Abhidhamma called Kathāvatthu Pakaraṇa was introduced by ven. Moggaliputtatissa Thera at the Third Council. With the Kathāvatthu Pakaraṇa, Abhidhamma Piṭaka was completed. In the manner of above mentioned evidence it is clear that this Abhidhamma was delivered by Theras. The doctrine of the Abhidhamma always aims to reveal non-soul (anattā) of person. But Theravāda scholars included the concept of non-soul of the Dhamma in their Abhidhamma teachings, therefore Theravāda Abhidhamma was criticized by Śūnyatāvāda (Emptiness school) scholars. To face these criticisms, ven. Sumana Thera, who was a Theravāda monk at Mahāvihāra monastery of Sri Lanka, created a mythical story to prove, that this Abhidhamma was preached by the Buddha. It is called 'Dūre Nidāna'.
The second story is named as Santike Nidāna. According to Santike Nidāna, at the fourth week after enlightenment of the Buddha, Abhidhamma was revised at the Ratanaghara. This Santike Nidāna was created by Theravāda tradition. Anyho these two stories one not enough to be reasonable sources to prove that the Abhidhamma was preached by the Buddha.
Though Santike Nidāna and Dūre Nidāna were not enough to ascertain Abhidhamma'sorigin, it is not too easy to prove that Abhidhamma was not preached by the Buddha himself as well. Actually Abhidhamma Piṭaka also elaborates the Dhamma which is included in Sutta Piṭaka, using different methods. Abhidhamma is not an independent doctrine from Sutta Piṭaka. The doctrine which was included in Sutta Piṭaka has been expanded in the Abhidhamma literature. This analytical method was used by Theras in the Buddha’s period as well. We are able to prove it through Saṇgīti and Dasuttara Suttas of Dīgha Nikāya, Vibaṅga Vagga in Majjhima Nikāya, some suttas of Saṃyutta Nikāya, entire Aṅguttara Nikāya, and also with Niddesa Pāḷi and Paṭisambhidā Magga of Khuddaka Nikāya. Especially this method or system was introduced as uddesa or niddesa in the Vibaṅga Vagga of Majjhima Nikāya.
Some scholars believe that the Mātikādhara indicates a person who is an expert in Abhidhamma in the Buddha's period. The main significance of Abhidhamma is analysis of Dhamma without similes, using only the method of Dhamma explanation. Though Kathāvatthup Pakaraṇa was compiled by Maggaliputtatissa Thera, it always attempted to give own definition with regards to the original Buddha’s method of explanation and instructions. Therefore, we are not able to reject Kathāvatthu Pakaraṇa of Abhidhamma as different from the Buddha’s teachings.
