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Should one recite a hundred verses, comprising useless words, better is one single word of the Dhamma, by hearing which one is pacified.Sahassa vagga - Dhammapada

The highest standard of Abhidhamma learning in Myanmar

by Rohan Jayetilleke

"The Abhidhamma Pitaka, or the Philosophical collection forms the third great section of the Buddhist Pali Canon (Tipitaka). In its most characteristic parts it is a system of classifications, analytical enumerations and definitions, without discursive treatment of the subject. Particularly, its two most important books, the Dhammasangani and the Patthana, appear like huge collections of systematically arranged tabulations, accompanied by definitions of the terms used in these tables.

According to the Theravada tradition the Abhidhamma is the domain proper of the Buddhas (Buddha-visva), and its initial conception in the Buddha's mind (manasa desana, i.e. exposition in mind - Atthasalini) is traced to the time immediately after the Great Enlightenment. It was in the fourth week, of seven spent by the Buddha in the environ of the Bodhi-tree (Buddha Gaya) that the Abhidhamma was conceived. These seven days were called, by the teachers of old, 'The week of the house of gems' (ratanagharasattaha).' The house of Gems' is indeed a very fitting expression for the crystal-clear edifice of Abhidhamma thought in which the Buddha dwelt that period".

Thus late most Venerable Nyanaponika Mahathera, (German national), indeed an Arahant, the founder of Buddhist Publication Society, Sangharaja Mawatha Kandy, the leading Buddhist publication organization spreading the teachings of Buddha world-wide and who in my opinion reached Nibbana at the age of 94, writing on 'Abhidhamma Philosophy - Its Estimation In The Past And Its Value For The Present' in the Maha Bodhi Society (India) journal 'The Buddhist' in its Volume 59 September 1951 pp. 383-396).

This emphasis on Abhidhamma in general and the Patthana in particular has survived in Myanmar to the present day. The popularity in Myanmar of Abhidhamma is great that even little children learn to recite the twenty-four conditions along with the suttas of protection Mangala Sutta, metta Sutta, Ratana Sutta and the other parittas, as well as basic literacy in Pali, which enable every Buddhist of Myanmar is able to converse in Pali. In Sri Lanka, although, we claim to be the centre of Theravada Buddhism, I have never come across a single even a bhikkhu able to converse in Pali fluently.

The young monks of Sri Lanka are not interested in Pali, and their disciplines at universities are Sanskrit, Economics, Sociology, Political Science, Micro-biology, Law and other secular disciplines unconnected with the study of Buddhism, solely for the purpose of gaining gainful positions as teachers in government schools, or be tuition vendors not free under a fee. Their second penchant to yearn for scholarship whenever they meet a foreigner, for further studies in foreign lands as a pretext but for sight-seeing.

These observations I make without fear of contradictions, on personal experience. Though they wish to visit abroad, they do not have even an iota, atleast conversing or understanding in English, nor do they ever make an effort to study.

The seventeenth century was a period of dynamic growth in the history of Buddhism in Myanmar, which standard of dynamism is being maintained even to date. Many outstanding developments took place, and the principal among these were the numerous translations of texts in Myanmar to Myanmar language, which continued to the State language even under the British rule.

These translations were Atthasalini, Sammohavinodani, Kanakhavitarani, Abhidhammatthavibhavani, and Sankhepavannana. Of these five only the Kankhavitarani, the Buddhaghosha's commentary on the Patimokkha, is no concerned with Abhidhamma. In the second half of the century Ven. Aggadhammalankara translated Kaccayana's Pali grammar, the Abhidhammatthasangaha, Matika, Dhatukatha, Yamaka and the Patthana into Myanmar tongue. Later the Nettippakarana too was also translated. Thus in Myanmar today Pali is not a dead language and even little children could speak fluently in Pali.

The salient characteristic is that nine out of the twelve translated works were texts of the Abhidhamma or its commentaries. The motivation for this scholarship was the developing interest in the psychology of Buddhism, expressly distinct from studying European psychology among the Buddhist clergy and the laity being able to read, understand and converse in Pali. Every boy and girl with great devotion attended and even now attends monastic schools, whose curriculum is a legacy from the distant past. The students had to memorize protective parittas and in addition a number of the Abhidhamma texts. Thus the word of the Buddha permeated into the Myanmar Buddhist culture, which presently being threatened to be torn asunder by the diabolical western powers financed and instigated 'pro-democracy' movement, similar to what is happening in Islamic Afghanistan and Iraq.

In the latter half of the century, venerable Devacakkahobhasa designed a system for the study and teaching of the Patthana, the last book of the Abhidhamma, which in Myanmar even today is accepted as the highest teaching of the Buddha. The king at the time was so impressed by the bhikkhu's high proficiency in these sublime teachings and by his systematic syllabi, that he ordered the Patthana be studied in all the monasteries of Myanmar, which order still persists in Myanmar. The king himself too mastered Abhidhamma accordingly.

This emphasis on Abhidhamma in general and the Patthana in particular, with the passage of time gathered momentum and has survived to the present day. The Patthana, for instance, like the air is ubiquitous in Myanmar the twenty-four conditions of the Patthana can be found printed on the fans (avanpath) of the bhikkhus, on calendars and on posters. In some pagodas (monasteries), the bhikkhus are woken every morning by twenty-four strokes on a hollow tree trunk, while the bhikku striking the tree trunk has to recite that twenty-four conditions as he does so. Even little children learn to recite the twenty-four conditions along with the suttas of protection. To my great dismay and wonderment, a fairly senior monk when questioned about Patthana he was non-plussed, a university undergraduate at that.

As Patthana is the higher and most difficult teaching of the Buddha, it is believed that it will be the first to be lost with the ever turning wheel of time and samsara. In order to arrest successfully the decline of the Buddha Sasana, almost all the Buddhist laity of Myanmar, and bhikkhus, novices and highly ordained, memorize the patthana. In the sil observances on poya days Patthana takes precedence over all discourses and other ritual offerings and pujas. It is so popular bhikkhus and laymen at dawn and dusk, daily recite the Patthana. It is true seeing is believing the religiosity of Myanmar people and their commitment to learn Pali, Dhamma especially Abhidhamma and its highest section Patthana.

The currency of Abhidhamma in Myanmar is so great, the wealth of translations from Ahidhamma and the Myanmar language has been developed by a cross ingual fertilization by Pali terms. Thus it could be concluded civilization of Myanmar has matured with the study of Abhidhamma. The Buddha in the Maha Mangala Sutta (Great Blessings) revealing the Great blessings said, 'Putassa lokha dammesu, cittan yassa nakampati, asokan virajan khemam etam mangalamuttamam' (If a man's mind is sorrow less, stainless and secure, and does not shake when touched by worldly vicissitudes of gain, loss, richness, poverty, blame, praise, suffering and happiness - this is the Highest blessings.

Thus the people of Myanmar both lay and clergy study the analysis of mind, and are mindful of the transitoriness of life, that they would as now even in the future, withstand any diabolical machinations of the western powers. This resilience they have gained through the zealous and devoted study of Abhidhamma and Abhidhamma becoming an essential culture in their livelihood.

Abhidhamma in ancient Sri Lanka

The Mahavihara established by Arahant Mahinda in the third century, according to Samantapasadika had three degrees covering a studentship of fifteen years. (bhhussuto nama tividho (pp.577-578). The monks of the highest grade known as Bhikkhunovadaka (Adviser to Bhikkhunis), should learn the three Pitakas with their Commentaries. Among the abhidhamma seven texts he would master commentaries of four. There were groups specialized in the Abhiddhamma known as Abhidhammika-gana In Sri Lanka from where Abhidhamma learing went to Myanmar in the 11th century.

Sri Lanka Maha Sangha too believed that at the expiration of the sasana in 5000 years (sasanaantaradhana) Abhidhamma Pitaka will be lost first prior to Sutta and Vinaya Pitakas. Abhidhammika Dodatta Thera's qualification to be raised virtually to the position of Chief Justice of Sri Lanka by King Bhatiya (38-66 A.C.) was his knowledge of Abhidhamma. This scholar monk was from the Maha Vihara at Anuradhapura The king was greatly elated with the judgement given by the Maha Thera in a dispute, about the Maha Sangha.

The king issued and edict by beating a drum declaring "As long as I live, judgements given by Abhidhammika Godatta Thera, in cases either of monks, nuns or laymen, are final. I will punish him who does not abide by his judgement" (Samantapasadika p. 221).

King Jettha-Thissa III, who was one of the three kings who ruled at Anuradhapura between the years 626-641 A.C., others being Aggabodhi III, Dathopatissa I, requested his queen to become a bhikkuni and study Abhidhamma, which she did. (Mahavamsa Xliv 107 ff). Kings like Kassapa II (641-650 A.C.,) and Mahinda II (772 - 792 A.C.) made special efforts to broadbase the knowledge of Abhidhamma. (Ibid Xliv 150; Xlviii 141 - 142). Incidentally king Jetthatissa was skilled in ivory carving and taught the craft to many people. (Mahavamsa xxxvii 100 - 101).

Sinhala kings made payments to monks who taught Vinaya, Sutta and Abhidhamma as well as the chief incumbents of viharas and of these payments highest was to the teachers of Abhidhamna. (EZ I. pp. 85. 87). King Sena II (851 - 885 A.C.) on his ascension to the throne at Polonnaruwa, sent a Sinhala army to invade the South Indian Pandya kingdom. The army defeated the king who plundered Sri Lanka, and out on the throne a Pandyan prince brought back all the treasures that had belonged to the Sinhalese. Thus he made Sri Lanka one unitary state, happy and prosperous.

He restored viharas, monasteries, granted endowments liberally, held religious festivals, such as pirit ceremonies, and a Vesak festival. He had the Ratana-sutta written on a gold plate and made offerings to it. He also conducted an Abhidhamma recital. (Mahavamsa li, 73 - 85). Interestingly, Mihintale Inscription of king Mahinda IV lays down that five shares (vasaga) should be given to the teacher of Vinya Pitaka and seven shares should be given to the teacher of the Abhidhammika Pitaka. (van vala kiyana biksang-himiyanat kandin pindin vasag pasak isa sulatvala kiyana biks ang-himiyanat vasag satak isa bidamvala kiyana biksang-himiyanat vasag dolosak isa diya yutu' EZ I, p.85) The term 'vasag' is not yet quite clear.

The teacher of the vinya was in the third grade in the scales of remuneration of the king while the Abhidamma teacher was in the first grade. It is most heart rending, Pali which we learnt at school from grade six upwards upto the Higher School Certificate Examination (University Entrance) is now expunged from the school curriculum.

That was under British rule and continued till around 1960s, though our studies were in 1 subjects in the English medium. We studied, Dhamma (including Abhidhamma) and Pali in the English medium and we became equally proficient in English, Sinhala and Pali.

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