VARIOUS ABHIDHAMMA TRADITIONS

Abhidhamma is a teaching which makes the correct knowledge about the being and the world. In Sutta Piṭaka the beings are divided and sicussed as khandha, dhātu and āyatana etc. The aim of such division is to reveal aniccā, dukkha and anattā or three characteristics of existence. Therefore, the suttas explained all the saṅkhāras as impermanent and all the dhammās as solulless. This explanation in Sutta Piṭaka is not complete explanation of either being or world, therefore, the Abhidhamma explains material things which exist in the world. By dividing into citta, cetasika, rūpa and Nibbāna the way of these analyses were used by Theravāda tradition. Therefore, they were identified as Vibhajjavādins. This analytical system was not accepted by all the traditions. Some of the teachers had various arguments. Theravādins'
seven books of the Abhidhamma were not accepted by other traditions. For instence, Sarvāstivādins did not believe in Theravādins' Abhidhamma Piṭaka. The another seven Abhidhamma books were presented in Sanskrit language but although Abhidhammic traditions did not come to common theoery, they traditionally argued concerning the explanations of citta, cetasika etc. Therefore, some of the traditions did not discuss Abhidhamma Piṭaka and believed in the Sutta Piṭaka as their own doctrine. Sautrāntikas were one fo the traditions who rejected the Abhidhamma teaching. When we discuss Abhidhammic traditions the Theravādins Abhidhamma Piṭaka is the Abhidhamma which was with the Pāli sutta literature. The oldest tradition in Buddhist history is Theravāda tradition, therefore, the oldest Abhidhamma literature is also Theravādins Abhidhamma. The other Abhidhamma traditions have developed their Abhidhamma literature after forming their schools separately. Next important Abhidhamma tradition are Sarvāstivāda Abhidhammikas. Though Abhidhamma Piṭaka has been introduced at first time by Theravādins, Mahāyāna also could not follow the Abhidhamma. They also had influenced their Abhidhamma. Theravādins teach the Dhamma of citta, cetasika, rūpa and Nibbāna in Abhbidhamma. Sarvāstivādins also accepted the section of dhammās and citta vippayutta dhammā. They have increased the number of asaṅkāta dhammās. According to Pāli Tipiṭaka there is one asaṅkhāta dhamma (that is Nibbāna), but Sarvāstivādins have three. They have named it as pratisankhya nirodha, apratisankhayā nirodha and ākāsa. Altogether they believed in 75 dhammās /Citta – 1; cetasika – 46, rūpa – 11, cittavippayutta – 14, asaṅkhāta - 3/. Another important Abhidhamma literature was named as Sariputra Abhidharma. Now it is available in Chinese language. Only it is not decided whether this Abhidharma literature belongs to Mahāsaṅghika school or Sammītiya school or Dharmavutika. All the three sects had Abhidharma literature. According to inscription, though the Mahāsaṅghikas rejected Theravādins' Abhidhamma they also had Mātikā Piṭaka. It is said that the sub-school of Mahāsaṅghika Gokulika and Bahu Śṛtīya have developed their Abhidharma. Vātsīputrīya school belonging to Theravādins' tradition had Abhidhamma Piṭaka. Among the Mahāyānist Yogācāra school who discussed the Abhidhamma, according to their view external world is nothing but mind made and it is only Vijñāptimātra. They did not accept the absolute existence of external world. According to their belief there are 100 dhammās /Citta – 8; cetasika – 51; rūpa – 11; cittavippayutta – 24; asaṃśṛta – 6/. Sautrāntikas. It is true that Vasubandhu personally accepted Sautrāntika dhammā theory. Today there is no written evidence about dhamma analysis of Sautrāntika beside Śivañāna Siddhi /Name of the book which analysis the dhammās into rūpa – 8; arūpa – 2, vyavahāra – 2, Nirvāṇa – 2/. According to scholars there is no disease or exception concerning the Abhbidhamma teachings of the Buddhist schools. They have analyzed the dhammās according to their own traditional belief. The oldest Abhidhamma literature is the Theravādins' Abhidhamma Piṭaka, the other schools' Abhidhamma literature was derived from Theravāda tradition. Theravāda Abhidhamma is considered as complete and original Abhidhamma literature.5