Some Controversial Points

of the Dhammasaṅgaṇi

By

Dr. Ashin Visuddha

Tavagu Dhammācariya Center
Pyin Oo Lwin
 Outline of Dhammasanganī

1. Cittuppādakanda (consciousness and mentel factor), or Cittavibatti

(Exposition of the citta)

2. Rūpakanda (Corporeally matter)or Rūpavibatti (Exposition of the matter)
3. Nikkhepakanda (The chapter of summary)or Nikkheparāsi (The group of
summery)
4. Atthakathākanda (The synopsis or The extract of meaning) or Atthuddhāra
(Synopsis or Elucidation)
 Cittuppādakanda
1.Kāmāvacarakusalacittas and cetasikas 9.Arūpāvacaravipākacittas and cetasikas
2.Rūpāvacarakusalacittas and cetasikas 10.Lokuttaravipākacittas and cetasikas
3.Arūpāvacarakusalacittas and cetasikas 11.Akusalavipākacittas and cetasikas
4.Lokuttarakusalacittas and cetasikas 12.Ahetukakriyacittas and cetasikas
5.Akusalacittas and cetasikas 13.Sahetukakāmāvacarakriyacittas and
6.kusalavipākacittas and cetasikas cetasikas
7.Atthamahāvipākacittas and cetasikas 14.Rūpāvacarakriyacittas and cetasikas
8.Rūpāvacaravipākacittas and cetasikas 15.Arūpāvacarakriyacittas and cetasikas
 Rūpakanda
Rūpakanda describes various types of Rūpas by the 11 groups i.e. ekaka, duka, tika,
catuka, pancake, chakka,sattaka, atthaka, navaka, dassaka, ekādassaka. However, the
Rūpas can be summarized into 25 matters according to Atthasālinī.

Nikkhepakanda
The nikkhepakanda elaborate all the tikas and dukas by the middle ways, not too
long and not too short. It classifies the tikas and dukas by the 8 divisions; 1. by way of
roots (mūla), 2. by way of aggregates (khandha), 3. by way of doors (dvāra), 4. by way of
field of occurrence (bhūmi), 5. by way of meaning (attha), 6. by way of doctrinal
interpretation. (dhamma), 7. by way of name (nāma), 8. by way of grammatical gender
(linga).

Atthakathākanda
Atthakathākanda describes the elucidating the phenomenas of all tikas and
abhidhammādukas in brief. Suttantaduka is not elaborated.
 Three sub-divisions

Cittuppādakanda has three sub-divisions. All cittas and cetacikas are

classified by three sub-divisions.
1. dhammuddesa or dhammavavatthāna: the determination of states,
2. kotthāsavāra or sangahavāra: the summary,
3. sunnatavāra: emptiness.
These three sub-divisions are mentioned fully in first Kāmāvacara-
kusalacitta only. In other cittas, they are mentioned partly.
 Dhammavavatthāna

Dhammavavatthāna has two divisions again uddesa: outline, niddesa:

exposition.
Then, uddesa has four sections pucchā: question, samayaniddeso:
exposition of the occasions, dhammuddes: outline of states, and appanā:
conclusion.
After that, niddesa is described and it has patiniddesa: re-exposition in
some cases.
These divisions, sub-divisions can be found fully in first kāmāvacara-
kusalacitta only.
In the following cittas, peyāla system is used for those divisions.
 Definition on Constituent words (Padabājanī)
 The Dhammasaṅgaṇī gives definition on each word that is mentioned in
uddesa.
It is called niddesa or padabājanī: exposition. Regarding the padabājanī, Aṭṭhasaālinī
classifies the way of the definition into three;
(1) byanjanavasena: classification according to the letter e.g., kodho kujjanā
kujjitattan, doso dussanā dussitattan.
(2) upasaggavasena: classification according to the prefix e.g., cāro vicāro
anuvicāro upavicāro.
(3) atthavasena- classification according to the meaning e.g., pandiccan
kosallan neponnan vepabyā cintā upaparitkhā.
 Observing the padabājanī, its purpose seems to give the synonym,
the character, the function, the meaning of letter (saddattha) and intentions
(adhippāyattha) etc. of the particular word.
 It is not clear what is the criteria for selecting words to be defined
because the Dhammasaṅgaṇī doesn’t give the definition on some
important words such as kusala, akusala, abyākata by the three ways.
 Atthasālnīli explains that setting over 50 factors as mātikā in
uddesa, it gives definition on each word.
 Moreover, the definition on the word sankārakkhando
(para-62) is different from definition on the other words. Among
the three ways of definition, it may be classified as atthavasena
(sarūpattha). Anyhow, it is deferent from definition of the other
words.
 61. katamo tasmiṃ samaye saññākkhandho hoti? yā tasmiṃ
samaye saññā sañjānanā sañjānitattaṃ – ayaṃ tasmiṃ samaye
saññākkhandho hoti.
62. katamo tasmiṃ samaye saṅkhārakkhandho hoti? phasso cetanā vitakko vicāro pīti
cittassekaggatā saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ
jīvitindriyaṃ sammādiṭṭhi sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi
saddhābalaṃ ...(pa)...ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino
dhammā ṭhapetvā vedanākkhandhaṃ ṭhapetvā saññākkhandhaṃ ṭhapetvā
viññāṇakkhandhaṃ – ayaṃ tasmiṃ samaye saṅkhārakkhandho hoti.

63. katamo tasmiṃ samaye viññāṇakkhandho hoti? yaṃ tasmiṃ samaye cittaṃ mano
mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ
viññāṇakkhandho tajjāmanoviññāṇadhātu – ayaṃ tasmiṃ samaye viññāṇakkhandho
hoti.ime tasmiṃ samaye cattāro khandhā honti.
 Due to inconsistency of way of definition, the statues of the Dhammasangani
is to be considered.
 The role of significant dhammas
 As a first Abhidhamma text, it is expected that it would introduce very
important Abhidhamma terms such as ariyasacca, Pañcakhanda, catumahābhūta,
bhūmi, etc. But astonishingly, it introduces them scarcely.
 For example, even the hint of the ariyasacca cannot be found in the
Dhammasaṅgaṇī. Regarding the pañcakkhanda, it is found not together but
separately. It means that it doesn’t introduce the pañcakkhandā specifically and
purposely.
 Moreover, interestingly the rūpakaṇḍa or rūpavibatti which mentions
many types of rūpas never express about rupakkhada. If it had koṭṭhāsavāra or
saṅgahavāra, the rūpakkhanda would be mentioned surely in the Rūpakaṇḍa. But
 Cattāro mahābhūta are not introduced specifically and definitely.
Even though the usages of cattāro ca mahābhūtā, catunnañca
mahābhūtānam are used several times, but not clarified what the four are.
 It can be seen in para 587 pathavīdhātu, āpodhātu, tejodhātu,
vāyodhātu, yañca rūpan upādā, para 646 kataman tan rūpan no upādā
phoṭṭhappāyatanam āpodhātu, para 647 kataman tan rūpan
phoṭṭhappāyatanam pathavīdhātu, tejodhātu, vāyodhātu...pa...Idam tan
rūpan phoṭṭhappāyatanam. But these passages are not introducing the
four great elements specifically.
 The usages of catūsubūmīsu, tīsubūmīsu are used several times but
not clarify what the four and three are.
 Due to giving least priority over the most significant Abhidhammā
terms, the role of the Dhammasaṅgaṇī is controversial whether it is first
or second texts of Abhidhamma else.
Classifying the dhammas by way of khandā, āyatana dhātu etc.

 The Koṭṭhāsavāra classifies the dhammas by way of khanda,

āyatana, dhātu etc. it consists of three sections: uddesa, niddesa and
paṭiniddesa.

 For example, para 58 “tasamim kho pana samaye cattāro khandā

honti dvāyatanāni honti...pa... Ime dhammā kusalā”, is uddesa.

Para 59 “katame tasamim samaye cattaāro khandā honti

vedanekkhado...pa... viññaṇakkhando”, is niddesa.

Para 60 “katamo tasamimsamaya vedanākkhando hoti yam tasamin

samaye cetasikam...pa... vedanākkhando hoti” is patiniddesa.
 It means that the first kāmāvacaracitta and 56 mental
factors including 9 yevāpanaka dhammas are classified into four
khandās, two āyatanas, two dhātus etc.
 Herein, it is wondered if the listeners could know which
dhammas are belonging to what types of khandhā, āyatana,
dhātu etc. because it is very first statement in the process of
teaching Abhidhamma and without following detailed
explanation. Without old knowledge of the Abhidhammā, it is
not easy to understand such statements.
 Due to that, the role of the Dhammasaṅgaṇī is
controversial whether it is first or second texts of Abhidhamma
else.
 Using the Peyyāla system in Dhammasaṅgaṇī
 The Dhammasaṅgaṇī uses peyyāla system (...pa...) from the
beginning of kāmāvacarakusalacitta. It is easy to trace back reference
passage in the cittuppādakaṇḍa. But it is hard to trace back the reference
passage in the Rūpakaṇḍa.

 For example, atthi rūpaṃ cakkhusamphassassa vatthu, atthi rūpaṃ

cakkhusamphassassa na vatthu. atthi rūpaṃ cakkhusamphassajāya
vedanāya...pe... saññāya...pe... cetanāya...pe... cakkhuviññāṇassa vatthu,
atthi rūpaṃ cakkhuviññāṇassa na vatthu (Dhammasaṅgaṇī- p-146).
In this passage, as for new reader it is not easy to expands the
passage “vedanāya ...pe...”.
 Para 657. katamaṃ taṃ rūpaṃ anidassanaṃ? cakkhāyatanaṃ…pe…
kabaḷīkāro āhāro – idaṃ taṃ rūpaṃ anidassanaṃ. (page 172)
In this passage too, it is not easy to trace back which paragraph it refers
to.
 Due to unclear peyyāla system it is wondered if the Dhammasaṅgaṇī
is preserved as its original status.
 Using the Questions (Pucchā) and Conclusion (Appanā)
 The style of presentation in the Dhammasaṅgaṇī is catechism.
Almost all paragraphs except mātikā in the Dhammasaṅgaṇī consists of
question, answer and conclusion.

 In this regard, there is unusual paragraph found in the

Dhammasaṅgaṇī that is para 584, the mātikā of ekakarūpa. It has question
(pucchā) and conclusion (appanā).

 Apart from the paragraphs, the Mātikā of other Rūpas have no question
(pucchā) and conclusion (appanā).
 Moreover, the paragraph (594) of niddesa of ekakarūpa has
no question (pucchā) and conclusion (appanā).

 Apart from the paragraph, the other paragraphs of other Rūpas

uddesa have question (pucchā) and conclusion (appanā). Para
(595) has question (pucchā) but no conclusion (appanā) (the
conclusion can be found after para 645).

 Due to inconsistent usages, it is wondered if the

Dhammasaṅgaṇī is preserved as its original status.
 Dhammasanganī vs Aṅguttaranikāya and Adhidhammatthasingaha

 Para 1 states the first kāmāvacarakusalacitta, 56 mental factors and yevāpanaka

dhamma. According to Aṭṭhasālinī, yevāpanaka dhammas are 9 mental factors: Chanda,
Adhimokkha, Manasikāra, Tatramajjhatattā, Karuṇā, Muditā, Kāyaduccaritaviratī,
Vacīduccaritaviratī and Micchājīvaviratī.

 It seems to be regarded that the first kāmāvacarakusalacitta and 56 mental factors

are mentioned directly and the yevāpanaka dhammas are mentioned indirectly.

 In other words, the first kāmāvacarakusalacitta and 56 mental factors are primary
factors and yevāpanaka dhammas are secondary factors. Herein the Aṅguttaranikāya
ekakanipāta pāḷi said thus “yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā
dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”.
 It means that yonisomanasikara is the cause of arising of kusala. Therefore,
Dhammasaṅgaṇī and Aṅguttaranikāya seem not to be in line with each other. It may
assume that manasikara is not mentioned directly because it is related to both kusala and
akusala.

 Moreover, the Abhidhammatthasaṅgaha mentioned manasikāra as a universal

mental factor (Sabbacittasādhāranacetasika) like a primary factor. It seems to be that
Dhammasaṅgaṇī and Abhidhammatthasaṅgaha are not in line with each other.
 Due to giving least priority over the manasikāra, it is wondered if the
Dhammasaṅgaṇī is preserved as its original status.
 The Dhammasaṅgaṇī vs the Vinaya Commentary

 It is traditionally accepted that The Dhammasaṅgaṇī was

taught to the deities in Tāvatinsa celestial world and to the
Sāriputtamahāthera, and then Sariputtamahāther to his 500 disciples
in human world immediately at the year of seventh vassa of the
Buddha.

 According to Atthasālinī, Sāriputtamahāthera taught more 42

Suttantikadukas including āpattikusalatā duka. Padabhājanī of the
duka says that Para1336, “tattha katamā āpattikusalatā? pañcapi
āpattikkhandhā āpattiyo, sattapi āpattikkhandhā āpattiyo.
 This passage describes five group of the offences and seven group of the
offences. It includes the serious offences (garukaāpatti).

 On the other hand, Vinaya commentary states that the serious offences
(garuka āpatti) were not laid down during the first period of enlightenment of
the Buddha (pathamabodhi). The first period is allocated as early 20 vassas
of the Buddha. This statement seems dissent from the exposition of
āpattikusaladuka.

 Due to the dissension, the status of Dhamasanganī is controversial

whether the current version of Dhammasaṅgaṇī is original status or not.
 Conclusion
 This paper has presented the brief outline of the Dhammasaṅgaṇī and its
controversial points from the analytical and critical points of view. It proves that the
Dhammasaṅgaṇī contains many valuable doctrines and systematic presentation but still
includes above mentioned issues.
 As for passive learners, the issues may be solved easily regarding that these are
desanāvilāsa: the grace of teaching, Buddhavisaya: the sphere of the buddha. Some
scholars said that Abhidhamma is gradually collective teaching. So long as it doesn’t
reach final text, the learners cannot comprehend the solid meaning of the Abhidhamma.
But as for active learners, these points are to be discussed to get more comprehension.
 Therefore, on behalf of the active learners, this paper requests the
learned monks and international scholars to give the answer of the
following two questions:

 What is the proper solution for an argument that the

Dhammasaṅgaṇī might not be first text of Abhidhamma because it
doesn’t mention the very significant Abhidhamma terms and
doesn’t give priority to major doctrines?

 What is the proper solution for an argument that the

Dhammasaṅgaṇī might not be preserved as it is original status
because of some complicated peyyāla system and inconsistent
usages of question and conclusion ?
Thank you so much !