The
word atthakathā is a general term, meaning exposition of the sense, explanation,
and commentary. Although atthakathā could refer to all commentarial literature,
as it did during the Anurādhapura period when it had even a wider application
and included all literary works other than the Tipi5aka, today it is used when referring
to the commentaries on the Tipi5aka.2 They are the expository treatises on the
different texts of the Pali canon, each text having its own commentary. Their
main purpose being to interpret the Buddha's teachings, they not only explain
difficult words grammatically and lexically but also contain explanations and
expositions of the Buddha's doctrine. Commentators have often digressed in the
course of their explanations and various narratives and episodes have found
their way into the commentaries making them rich in material not only for the religious
history but also for the secular history of ancient India and Ceylon. The
a55hakathā extant today are the works of Buddhaghosa and other commentators who
translated into Pali the then existing Sinhala a55hakathā which, in turn, were translations
from the original Pali.
As same, as many scholars’ commentators also have done great researches
on origin of the Abhidhamma. While many scholars are rejecting the Abhidhamma
as Buddha’s teachings commentators show the evidence to prove that Buddha
preaches Abhidhamma not by others.
As great commentators, we can mention that Ven Buddhadatta,
Ven.Buddhaghosa, Ven. Dhammapala etc. They have written commentary to Buddha’s
teaching. The word commentary has explain in this way
Etthaca, attho kathīyati etāyāti
atthakathā, sāyeva atthakathā thakārassa thakāram katvā dukkhassa pī'lanattho'ti
Sāratthadīpanī
Ven.Buddhaghosa
in atthasalini define the Abhidhamma means “Tattha kenatthena abhidhammo
dhammatireka dhammavisesattha” The extra dhamma or distinguish dhamma is called
Abhidhamma.
Again, Ven.Buddhaghosa explains on the origin of Abhidhamma as palichattamhi
mulamhi pandukambala namake silasanam sannissinno adicchowo yugandare mataram
pamukha katva tassa pannaya tejasa abhidhamma katha maggam desanam sa
pavattaie.
According
to atthasalini Ven.Buddhaghosa explain Wo pandita abhidhammahi sabanna Buddhanamyeva
visayo na annesam visayo.
Commentators say that seven books of
Abhidhamma has written by Buddha himself “ Samma sambuddho sattappakaranani
desito”
Argue on unavailability of inception
story in Abhidhamma
In Dhammapada Suttanipata also we
cannot find Nidhana katha but we cannot say those are not preached by the
Buddha. As same as Abhidhamma also not having Nidhana katha is not right to
prove that this is not Buddha Desana.
Some scholars said Ven.Moggallīputta
Tissa has composed that kathuvatthupakaran in third Buddhist council.
Therefore, they believe that it has not preached by Buddha. The commentators
said for that answer that although it has composed by Ven.Moggallīputta Tissa
but the orginal the Buddha preaches teaching.
Ven.Madalanivasasi Tissa bhikku and
Gramavasi Sumanadeva thero support to point out that the Buddha preaches the
Abhidhamma.As Nidhanakatha he mention that “Eakam samayam devesu viharati
Tavatimsanam parichattaka muli pandukambala silayam tatra kho bhagawa bhikkunam
abhidhamma katham kathase.
Not only that but also we find two
Nidhana for Abhidhamma.
1. Forth week (catthuttam ratanagharam)
2. Desana nidhana ( after seventh
years)
Atthasalini Samantapasadika
Rasawahini and Dhammasangini have shown many facts tro prove that Abhidhamma is
preached by Buddha not by others.As a generation of Abhidhammika tradition can
mention as follows
1. Buddha is the first Abhidhammika
2. Ven.Sariputta
3. Ven. Bhaddji
4. Ven.Sobhita
5. Ven.Piyajali
6. Ven.Piyatissa
7. Ven.Piyapala
8. Ven.Kosiyaputta
9. Ven.Siggawa
10. Ven.Sandeha
11. Ven.Mogalliputtatissa
In a conclude, I would like to say
that if commentators is telling lies the they lies about later additional sutta
also preached by the Buddha but they did not therefore they do not lie to us.
There are numbers of suttas, which has been added later to Tripitaka, but they
have clearly mention that those are later added suttas. Therefore, Commentators
are not-telling lies to us about the origin of Abhidhamma.
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