• Abhidhamma Course

• Visuddhi Magga Course

• Tikā

• Pāḷi

• Buddhist Cultural Education

About Abhidhamma

Abhidhamma (Pali) are ancient (3rd century BCE and later) Buddhist texts which contain detailed scholastic presentations of doctrinal material appearing in the Buddhist sutras. It also refers to the scholastic method itself as well as the field of knowledge that this method is said to study.

The Abhidhamma texts are not systematic philosophical treatises but a detailed scholastic reworking, according to schematic classifications, of doctrinal material appearing in the Suttas. As such they represent a development in a rationalistic direction of summaries or numerical lists. The topics dealt with in Abhidhamma books include ethics, psychology, and epistemology.

The Abhidhamma-pitaka is the third Basket (pitaka) of the Theravada Tipitaka.

Myanmar is late to be familiar with Abhidhamma, but fast in cultivating on her soil. Brought to Thaton, Lower Myanmar, according to the Mon history, in the 5th Century AD, it flourished there for five hundred years. Later, it was brought to Bagan, Upper Myanmar, where it has grew regularly up to the close of Inwa Period(1363-1733AD).

The Study of Abhidhamma during the lifetime of the Buddha.

The Buddha, just prior to the 7th annual rains retreat (vas), i.e. 7 years after Enlightenment, ascended to the Tavatimsa heaven, to deliver the sermon on Abhidhamma to thousands of Devas and Brahmas who assembled there, from ten thousand world systems, including His mother, who was then born as a Deva in Thusita Heaven.

Note: In Tavatimsa heaven, the life span is 1000 Celestial years. 1 day in Tavatimsa heaven is equal to 100 years in the human plane

Buddha returned to this world, every day during that period, to the shore of Anottatta lake in North India, to take his meals, and to attend to other necessary daily requirements. Ven. Arahat Sariputta, went there to meet the Buddha daily, to attend on him. He was the most intelligent of all the Arahats and was known as Dhamma Senadhipati. At that time the Buddha, gave Ven. Sariputta, a gist of the Abhidhamma, that he had preached to the gods on the previous day.

Ven. Sariputta, taught, in detail, what he learned to his 500 odd pupils. Those pupils in turn taught the other monks, and ultimately most of the monks at that time learned the Abhidhamma. which is the Special and Higher teaching of all Buddha’s.

At the first council, the Dhamma and Vinaya were rehearsed. Dhamma included the Sutta and Abhidhamma. As writing was not prevalent at that time, the dhamma were preserved verbally and handed down from teacher to pupil. This is known as oral tradition. For the first time, the Tipitaka was written down at Aluvihara in Sri Lanka at the 4th Council.

The 1st Council ‘Sangayana’ was held 3 months after Parinibbana. The Buddha’s teachings were divided into 3 sections called the Tipitaka, which  consists of Vinaya, Sutta and Abhidhamma. The 3 Pitaka were compiled, examined and approved by the 500 Arahats who assembled there.

Vinaya Pitaka is a comprehensive code of monastic discipline, including the 227 rules and regulations for Bhikkhus and 304 for Bhikkhunis promulgated by the Buddha. The Sutta Pitaka is a collection of the summaries of the important discourses given by the Buddha, delivered to different beings at different places. The Suttas were explained at the first  council by Ven. Arahat Ananda, Treasurer of the Dhamma. They were codified and the Sutta Pitaka was compiled.

There was nothing to examine in Abhidhamma as it was preached direct to Ven. Sariputta. It was explained in detail by Ven. Sariputta to his 500 odd pupils. They explained what was taught to them to the other monks. All the senior monks, that assembled were Patisambidha Arahats. They new the Abhidhamma. It was recited at the Councils (Sangithi) and approved.

Cullavagga, which is a part of the Vinaya Pitaka states in the Udana (index) to Chapter X1, that ‘the Three Pitakas were recited at the 1st council, (Pitaka tini sangitm akamsu ) The 3 Pitakas include the Abhidhamma Pitaka. This is clear evidence that Abhidhama Pitaka was recited at the 1st Council

The 3rd Council, was held during the reign of Emperor Asoka. It was presided by Ven. Arahat Moggaliputta Tissa Thera. After the 3rd Council, the book called Kathavattu was compiled by Ven Moggaliputtatissa Thera and added to the Abhidhamma Pitaka. This book is a record of the incorrect views and controversies that were corrected at the Council.

During the 4th week after Enlightenment, the Buddha was contemplating on the Dhamma, seated in a place called ‘Ratanagara’ located in the vicinity of the Bodhi tree,. When contemplating on the Patthana, the 24 conditional relations of Cause and Effect, coloured rays started to emanate from His body for the first time. The Patthana is explained only in the Abhidhamma. It is the last book of the Abhidhamma Pitaka.

Abhidhamma and the three Buddhist Councils

The 500 Arahants presided by the Venerable Mahâkassapa held the First Buddhist Council with the support of king Ajâtasattu in Râjagaha three months and four days after the Buddha passed away. Here, in the Buddhist Council (Sangayana), Abhidhamma Piíaka was also included along with the Vinaya and Suttanta. This is mentioned in some commentaries and religious books.

The Second Buddhist Council

When the Sâsana reached 100 years, 700 Arahants headed by the Venerable Mahâyasa held the Second Saàgayana in Vesâli with the support of the King Kâlâsoka. There were no peculiarities about the Abhidhamma. The version of the Texts in the First Buddhist Council was re-approved or re-affirmed.

The Third Buddhist Council

In 235 Sâsana Era, a thousand Arahants headed by Moggaliputta-Tissa Thera convened the Third Buddhist Council. The Thera (Elder), being the head of the Council, preached the Kathâvatthu treatise elaborating on the brief points of Abhidhamma. Thereupon, the Abhidhamma-Pitaka reached its completeness and became seven books.

Venerable Buddhaghosa

Venerable Buddhaghosa was one of the first and foremost commentators of the Abhidhamma books in the Sâsana Era 930 (386 AD) circa. He was welI-known in the history of Theravâda Buddhism, and recognized as "Buddha-mataññû" (one who knows the way of the Buddha).

Ven. Buddhaghosa, the great Pali commentator, defines the term ‘Abhidhamma’ as – ‘that which exceeds and is distinguished from the Dhamma’. Abhidhamma, therefore, holistically conveys the meaning of ‘special/supplementary teachings of the Buddha’. Traditionally, the Abhidhamma-pitaka contains seven books viz.: (i) The Book of Enumeration of Phenomena, (ii) The Book of Analysis, (iii) The Book of Discussion on Elements, (iv) The Book of Individual Concepts, (v) The Book of Points of Controversy, (vi) The Book of Pairs, and (vii) The Book of Synthesis.

The Advent of Abhidhamma to Myanmar

Although the historical record cannot specify the definite year of the arrival of the Abhidhamma-Piíaka in Myanmar, in the 11th century AD during the reign of king Manuhâ, there had been already in Thaton, the Ramanna country in Lower Myanmar, the Tipitaka and Buddhist Mon monks who were well-versed in the studies of Tipitaka. Therefore, the Thaton Mon people would be undoubtedly familiar with the Teachings of the Buddha.

Besides, after the Third Buddhist Council, the two Venerables Sona and Uttara were sent to Suvannabhumi, which was believed as the present-day Thatot. According to the Mon History there had been already 32 sets of Tipitaka during the reign of King Manühã, and all these were carried by the King Anawratha to Bagan. Herein the Abhidhamma Studies developed to a great extent.

The Arrival of Abhidhamma-Piíaka in Bagan

King Anawratha of Bagan, attacked Thaton in (ME 41, SE 1601) 1057 AD and brought the entire Piíakas on his return, according to the Myanmar record. In (1173 AD), during the reign of King Narapati-Sithu, Ven. Sappada, having learnt the Tipitaka in Sri Lanka and arrived back in Bagan and brought with him the Abhidhamma traditions.

Conclusion

The Abhidhamma Development has been marching at a galloping pace since the  Konbaung Period (1752-1885 AD) up to the present age with the appearance of the Ayakauk- treatises. This happens because the learning is supported by government and the people. Everywhere the recitation of Paṭṭhāna Pāḷi could be heard throughout the year. The Abhidhamma-examinations are coming out here and there just like mushrooms. People are much interested in learning Abhidhamma and also encourage those Pariyatti monasteries which teach Abhidhamma day and night. Thus Abhidhamma will never disappear from this soil Myanmar as it has been firmly rooted.

Visuddhimagga

The Visuddhimagga (Pali; English The Pathway to Purification), is the 'great treatise' on Theravada Buddhist doctrine written by Buddhaghosa approximately in the 5th Century in Sri Lanka. It is a comprehensive manual condensing and systematizing the theoretical and practical teachings of the Buddha as they were understood by the elders of the Mahavihara Monastery in Anuradhapura, Sri Lanka. It is described as "the hub of a complete and coherent method of exegesis of the Tipitaka, using the ‘Abhidhamma method' as it is called. And it sets out detailed practical instructions for developing purification of mind." It is considered the most important Theravada text outside of the Tipitaka canon of scriptures.

The Visuddhimagga structure is based on the Ratha-vinita Sutta ("Relay Chariots Discourse," MN 24), which describes the progression from the purity of discipline to the final destination of Nibbāna in seven steps.

At Open Courses Myanmar, it can be learnt by Myanmar langue in 3 text books by Venerable Ashin Vayamasara and can sit the exam held by Ministry of Religious Affairs after passing the Abhidhamma exam.

Tikā Kyaw

Tikā Kyaw

In Myanmar among the studies of Abhidhamma texts, Abhidhammatthasaṅgaha composed by Venerable Anuruddha Thera from south India is the first manual to start in pariyatti studies. Venerable Anuruddha wrote Paramattha­vinicchaya, Nāmarūpapariccheda and, perhaps, of the Anuruddha Śataka (Gv.61, 67; SdS. 64; Sas.69), besides Abhidhammattha­saṅgaha, . He was an incumbent of the Mūlasoma-vihāra and probably lived in the eleventh or twelfth century.

For more explanation of Abhidhammatthasaṅgaha they study the Abhidhammatthavibhavinī Tīkā. The Abhidhammatthavibhavinī, a sub-commentary to the Abhidhammatthasaṅgaha, states that it was completed within twenty-four days. (Abhidhammatthavibhavinī: 212)

The author of this sub-commentary, Ācariya Sumaṅgala, (Saddhatissa, Introduction, Abhidhammatthasaṅgaha and Abhidhammatthavibhāvinī-ṭīkā, xiv, xviii-xx.) was a pupil of Ācārya Sāriputra (Abhidhammatthavibhavinī: 212) It is presumed that Ācariya Sumaṅgala could have completed his work within twenty-four days as he produced it mainly in the form of translation of his teacher’s work, the Abhidharmārtha-saṃgraha-sannaya, into Pāli. (Saddhatissa, Introduction, Abhidhammatthasaṅgaha and Abhidhammatthavibhāvinī-ṭīkā, xviii.) The reason for translating this work was possibly its importance as a work responding to the

divergent interpretations. (Pilasse, Chandaratana, (2011)Divergent doctrinal interpretations on the nature of mind and matter in Theravāda Abhidhamma: a study mainly basedon the Pāli and Simhala buddhist exegetical literature)

How it becomes popular has to trace back to the 15th century of a popular Abhidhammika monk named Ariyavaṃsa, who came from Pagan and was a member of the Chapaṭa sect. (G.P. Malalasekera, Dictionary of Pāli Proper Names vol- I: 181)Though Ariyavaṃsa is learned in his own way, he wanted to extend his Abhidhmma studies under a popular mouthful water monk, alias Ye Din Sayadaw in Sagain Hill. In order to learn Abhidhamma, Ariyavaṃsa fulfill his duties as a disciple towards Ye Ngon Sayadaw. He has been fulfilling his duties for sometimes but without getting any words from sayadaw. Once sayadaw broke his promise and asked why he visited him? Then, Ariyavaṃsa told to learn Abhidhamma from sayadaw. Having learnt Abhidhammatthasaṅgaha and its Tīkā from sayadaw, he is known to be “Tīkā Hla” (splendid Tīkā). From this onward Abhidhammatthavibhavinī Tīkā is known as Tīkā Kyaw in Myanmar. (Tin Lwin, 1961: 103)

Later, Ariyavaṃsa wrote a commentary on Abhidhammatthavibhavinī Tīkā and called it the Maṇisāramañjūsā. Among his other works are the Manidīpa, a Subcommentary (ṭīkā) on the Aṭṭhasālinī, a grammatical treatise, the Gandhābharaṇa, and a study of the Jātaka stories called the Jātakavisodhana.

Being the entrance for the Abhidhammapiṭaka, this manual is popular not only in Myanmar but also another country where they study on Abhidhamma.

Tika Kyaw is the text which was translated in Myanmar Language from Abhidhammattha Vibhavinī.

It consists of the following chapters:

Chapter I - Consciousness (citta)

Chapter II - Mental Factors (cetasika)

Chapter III - Miscellaneous(pakkinaka)

Chapter IV - Thought-Processes (vithi)

Chapter V - Planes of existence (vithimut/Bhumi)

Chapter VI - Matter (rupa)

Chapter VII - Compendium of Ultimate Entities (samuccaya)

Chapter VIII - The Compendium of Relations(paccaya)

Chapter IX - Meditation ( Kammathana)

The students who have passed the Abhidhamma exam can study and sit the exam for Tikā Kyaw held by Ministry of Religious Affairs.

Pāḷi

Pāli language

Pāli language, classical and liturgical language of the Theravāda Buddhist canon, a Middle Indo-Aryan language of north Indian origin. On the whole, Pāli seems closely related to the Old Indo-Aryan Vedic and Sanskrit dialects but is apparently not directly descended from either of these.

Pāli’s use as a Buddhist canonical language came about because the Buddha opposed the use of Sanskrit, a learned language, as a vehicle for his teachings and encouraged his followers to use vernacular dialects. In time, his orally transmitted sayings spread through India to Sri Lanka (c. 3rd century BCE), where they were written down in Pāli (1st century BCE), a literary language of rather mixed vernacular origins. Pāli eventually became a revered, standard, and international tongue. The language and the Theravāda canon known as Tipiṭaka (Sanskrit: Tripiṭaka) were introduced to Myanmar (Burma), Thailand, Cambodia, Laos, and Vietnam. Pāli died out as a literary language in mainland India in the 14th century but survived elsewhere until the 18th.

Culture of Myanmar and Buddhist monastic education: Myanmar

           Myanmar's traditional culture is an amalgam of folk and royal culture. Buddhism has been a part of Myanmar's culture since the 1st century AD and has blended with non-Buddhist beliefs. The most conspicuous manifestation of Buddhist culture is the magnificent architecture and sculpture of Myanmar's many temples and monasteries, notably those at Pagan, Mandalay, and Yangon. 

In Union of Myanmar majority of the population are Buddhist, Theravada Buddhism is professed widely. Religious intolerance or discrimination on grounds of religion is non-existence in the Union of Myanmar throughout its long history.  

Shin-byu is a religious ceremony that all Buddhist boys are expected to undergo.  It is considered the highest merit-earning act for the family. During the ceremony, would-be monks, or novices, are dressed in fine clothes to imitate the Buddha's early life as a prince. 

The boys are then carried, paraded on a horse, or taken in a car around the neighborhood. Their families hold elaborate feasts. Then comes the head shaving rite, which symbolizes giving up a life of luxury. A boy's parents usually hold out a white towel to collect his hair as his head is shaved. Newly shorn novices say prayers in Pali with monks, then enter a monastery, usually only for a few days or a week - shin-byu monkhood is temporary. At the monasteries, the novices learn to meditate, read the Buddhist Scriptures, and do humble tasks, such as sweeping the premises and running errands for the monks. Shin-byu is so important in Myanmar cultural life that families without sons occasionally "adopt" nephews, male cousins, or other boys to hold the ceremony. 

Despite modern changes and globalized cultural blending, Myanmar people have been able to preserve their own lifestyles and activities that have existed since time immemorial.  

Many of the life styles and activities are unique to Myanmar people. For example, the Shin Pyu or novitiation ceremony, which allows a young boy to experience temporary monastic life, is a religious practice virtually nonexistent in other parts of the world. Although some of Myanmar's beliefs, superstitions, customs and lifestyles have gradually disappeared, many still remain and are cherished and highly valued by the majority of the people. 

Buddhist monastic education: Myanmar

Before British colonial rule, Buddhist monasteries were the main education institutions in Burma/Myanmar. Until today, monastic schools, or monastic education centres as they are often called, have been the most important civil-society institutions bridging the accessibility gap in the state-run education system in government-controlled areas. While public schooling is not available in many rural regions, there is a monastery in nearly every village . 

Traditionally, monastic education is characterised by non-formal and lifelong learning. In this sense, it can be said to represent the unity of life and religion, which still exists in many rural regions of Buddhist Burma/Myanmar. 

In its pure and traditional form, monastic education can thus be considered fundamentally different from the formal secular education system, which considers education as a preparation for life rather than a form of life itself . 

In British colonial times, the fight for the right to a distinctively Buddhist education—as opposed to the secular education system imposed by the British—constituted a significant part of the anti-colonial struggle. 

Besides non-formal and religious education, a growing number of monastic schools have started to also teach children basic skills needed for secular life; some of them have meanwhile even become (partly) incorporated into the formal education system.

Today, three main categories of monastic schools can be seen: the first confines itself to imparting Buddhist teachings; the second is made up of monastic schools that consider it their main task to impart Buddhist teachings but which, at the same time, also teach children basic literacy skills (although these second-category monastic schools are unable to hold exams or to award their pupils certificates that are recognised by the government); the third are those that adopt the government curriculum, which means that they engage in formal education. 

It should also be noted, however, that in terms of quality, monastic schools tend to show the same deficits as the state-run education system. For instance, learning is mostly by rote even though there are some important exceptions. Most monastic schools teach novices and lay children together and provide their educational services regardless of race and religion.