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THERAVĀDA ABHIDHAMMA STUDIES IN MYANMAR
in
• 1st Conference
• Abhidhamma
THERAVĀDA ABHIDHAMMA STUDIES IN MYANMAR[1]

Dr.Ādiccavaṃsa, Dean, Faculty of Missionary and Religions, ITBM University,

Yangon, Myanmar.

Theravāda is a principle or belief of the venerable elder Buddhist

monks. In Theravāda Buddhism, the exact words of Buddha have
not been extended or subtracted or removed from the original
teachings.

Abhidhamma can be seen as a philosophy of individual or ultimate

truth.

Studies here mean application of the mind to any subject for

acquiring knowledge.

Therefore, Theravāda Abhidhamma Studies are the studies of the

original teachings of Gotama Buddha that have been handed down
without any changes by the Theras, the great elders, from
generation to generation continuously.

Theravāda Abhidhamma is only a part of the three baskets.

The Gotama Buddha's teachings consist of the three baskets or the
three Piṭakas, namely:

1. Vinaya Piṭaka (the basket of Disciplines)

2. Suttanta Piṭaka (the basket of Discourses)

3. Abhidhamma Piṭaka (the basket of Ultimate Realities)

The Abhidhamma Piṭaka comprises of seven texts:

1. Dhammasaṅgaṇī(the Collection or Enumeration of Dhammas)

2. Vibhaṅga (Divisions of Dhammas)

3. Dhātukathā (Classification of Elements)

4. Puggalapaññatti (Descriptions of Individuals)

5. Kathāvatthu (Points of Controversy)

6. Yamaka (Analysis of Pairs)

7. Paṭṭhāna (Causal Relations)

The Abhidhamma Piṭaka is the most important and the most

interesting among the three baskets; Abhidhamma is an
indispensable guide to spiritual progress. In the Abhidhamma, the
consciousness is defined, the thoughts are analyzed and the mental
states are classified from the ethical point of view. The
Abhidhamma investigates the nature of mind and matter, the two
components of a so-called being. It helps to understand things as
they truly are. Through the Abhidhamma a philosophy has been
developed that investigates the sources of mind and matter and the
relationship between them. Thus the Abhidhamma is the philosophy
which helps people to realize the absolute truth and the ultimate
goal of Nibbāna.

Myanmar Theravāda Abhidhamma Studies started as early as the

Pagan Dynasty (AD 1147). Buddhism became more prevalent when
king Anawratha introduced Tipiṭaka in his kingdom. He established a
Tipiṭaka Library in Pagan.

During the reign of King Narapati Seethu (AD 1173), Venerable

Sappada wrote two books on Abhidhamma, namely the Saṅkhepa
Vaṇṇanā (Concise Explanation) and the Nāma Cāradīpaka
(Explanation of Mind Appearance).

Theravāda Abhidhamma Studies became popular during King Kyaw

Swa's time (AD 1234). Even the King himself wrote "Paramattha
Vindu" (A Spot of Reality). A minister at that time is noted to be
well-versed in Tipiṭaka.

During the Pinya Dynasty (AD 1312) the Theravāda Abhidhamma

Studies were noted to be still being developed.

In the reign of King Thiha Thura (AD 1350-1359), Ven. Ñāṇakitti

wrote two books on Abhidhamma - the Aṭṭhasālinī Yojanā and the
Sammohavinodanī Yojanā.

The study of the Theravāda Abhidhamma progressed further during

Innwa Dynasty (AD 1442-1468). Many Abhidhamma texts were
written by some elder monks. Nissaya is one of the books which
were translated from Pāḷi to Myanmar word by word.

Pathamapyan Examinations were started to be held by King Thalun

during his reign (AD 1629-1648). A large number of books on the
Abhidhamma in Pāḷi and in Myanmar also appeared in this period.

The study of the Abhidhamma continued to flourish during the

Konbaung period (AD 1753-1885). Abhidhamma was regarded to be
the compulsory subject in monastic examinations.

During the reign of King Mindon (AD 1859-1878) the Fifth Great
Council was held in Mandalay, in the year of SE 2415.

The elder monks recited and approved the scriptures which were
then inscribed on stone slabs. In the year of SE 2415, there were
60,000 student monks studying the Theravāda Abhidhamma. The
King honoured the teachers with the highest titles and awarded
them with provisions.

The sixth Great Council was held in Yangon, Myanmar in SE 2498.

The scriptures which were recited and verified by the elder monks
were later put into print.

According to the Theravāda Abhidhamma History, 43 Pāḷi texts, 112

Pāḷi and Myanmar texts and about 333 Abhidhamma texts were
printed.

The establishment of the Theravāda Abhidhamma in Myanmar relies

solely on the teaching monks. Naturally, the Theravâda
Abhidhamma is so deep and profound that it is hard to understand.
The original words used by Gotama Buddha in Pāḷ made it much
more difficult for the scholars to study. Therefore, the teacher
monks with their effort, knowledge, skill and industry tried to
translate the Pāḷi into Myanmar.

The method of translation used for teaching the Theravāda

Abhidhamma is also important. The teacher monks use two
methods in translation. In the first method, they introduce word by
word translation. In this way, Pāḷi words are being translated word
by word into Myanmar. The earliest usage of this method can be
seen in Shwe Si Khone stone inscription during the reign of King
Kyan Sitha (ME 446-479).

In the second method, the teacher monks use the direct translation
method. It can be seen in Mya Zedi stone inscription or Rājakumāra
stone slab (ME 474). These methods help considerably in
propagating and promoting the Theravāda Abhidhamma Studies.

The scholar monks who love and take interest to learn the
Theravāda Abhidhamma is another factor for the development of
the Theravāda Abhidhamma Studies in Myanmar.

Eighty percent of the population of Myanmar are farmers. Their

children normally begin their education in monasteries as novices.
They have to learn "Saṅgaha" and "Saddā" which are related to the
Theravāda Abhidhamma. Some novices take to heart the Buddha's
teachings and decide to continue to learn the Theravāda
Abhidhamma throughout their life time as a member of the Saṅgha.
Thus the increase in the quantity of scholars, in some extent,
greatly promotes the Theravāda Abhidhamma Studies in Myanmar.

The learning method that the Abhidhamma scholars use at the basic
level is to learn "Saṅgaha" by heart. They study the meaning of Pāḷi
words in the word-to-word translation method through "Nissaya"
books. Then the scholars have to study the texts in detail through
the commentaries such as " Vibhāvinī Ṭīkā", "Mūlaṭīkā", "Anuṭīkā"
and "Manisāramañjūsā".

At the advanced level, the scholars have to learn the Adhidhamma

through original Pāḷi texts and their commentaries. This is the way
the Myanmar scholar monks study to master the Abhidhamma.

It is not only the scholar monks who take interest in the Theravāda
Abhidhamma Studies, the lay citizens of Myanmar also love to learn
the Theravāda Abhidhamma. In the olden days of Myanmar, the
education system was based on monastic teachings. The
monasteries were the only schools and the Theravāda Buddhist
monks were the only teachers. The royalty as well as the laymen
together had to attend these schools. The subjects they had to learn
were basically the Theravāda Abhidhamma and Pāḷi. Thus the
Theravāda Abhidhamma became the favoured subject. Some Pāḷi
words were used in the daily vocabularies of the people, which show
that the Abhidhamma Pāḷi has been handed down from generation
to generation.

Buddhist scriptures are taught in monasteries as well as in

Intermediate Colleges and Universities. These learning centers help
to promote the Sāsanā and especially the Theravāda Abhidhamma .

Examinations in various levels and courses are held by the

Government as well as the Religious Organizations. Exams are from
the primer level of Abhidhamma to the highest level of the Tipiṭaka.
The successful candidates are awarded and specially honoured. This
help to stimulate the learning of the Abhidhamma all the more.
There are some organizations that encourage the translations from
Pāḷi into Myanmar. They also reintroduced the vague and obsolete
terms in more acceptable forms and reprinted them.

There are seminars, conferences and religious sermons held locally

and globally for the continued study and advancement of the
Theravāda Abhidhamma.

All the above mentioned ways and means have helped to make the
Theravāda Abhidhamma Studies successful and flourishing even
today in Myanmar.

We, Theravāda Buddhists convey our deepest thanks to those who

have helped to preserve and propagate the Theravāda
Abhidhamma for the Sāsanā.