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title: 阿毗達摩 What is Abhidhamma?
description: "Abhidhamma is the analytical doctrine of mental faculties and elements."
---

What is Abhidhamma?

阿毗達摩

Abhidhamma is the analytical doctrine of mental faculties and elements.

阿毗達摩是分析物質的本質和元素的一門學問。

The Abhidhamma Pitaka contains the profound moral psychology and philosophy of the Buddha's teaching, in contrast to the simpler discourses in the Sutta Pitaka. The knowledge gained from the sutta can certainly help us in overcoming our difficulties, as well as in developing our moral conduct and training the mind. Having such knowledge will enable one to lead a life which is peaceful, respectable, harmless and noble. By listening to the discourses, we develop understanding of the Dhamma and can mould our daily lives accordingly. The concepts behind certain words and terms used in the Sutta Pitaka are, however, subject to changes and should be interpreted within the context of the social environment prevailing at the Buddha's time. The concepts used in the sutta are like the conventional words and terms lay people use to express scientific subjects.

While concepts in the sutta are to be understood in the conventional sense, those used in the Abhidhamma must be understood in the ultimate sense. The concepts expressed in the Abhidhamma are like the precise scientific words and terms used by scientists to prevent misinterpretations. It is only in the Abhidhamma that explanations are given on how and at which mental beats a person can create good and bad karmic thoughts, according to his desires and other mental states. Clear explanations of the nature of the different mental faculties and precise analytical interpretations of the elements can be found in this important collection of discourses. Understanding the Dhamma through the knowledge gained from the sutta is like the knowledge acquired from studying the prescripti0ons for different types of sicknesses. Such knowledge when applied can certainly help to cure certain types of sicknesses. On the other hand, a qualified physician, with his precise knowledge, can diagnose a wider range of sicknesses and discover their causes. This specialized knowledge puts him in a better position to prescribe more effective remedies. Similarly, a person who has studied the Abhidhamma can better understand the nature of the mind and analyse the mental attitudes which cause a human being to commit mistakes and develop the will to avoid evil.

The Abhidhamma teaches that the egoistic beliefs and other concepts such as 'I', "you", 'man' and 'the world', which we use in daily conversation, do not adequately describe the real nature of existence. The conventional concepts do not reflect the fleeting nature of pleasures, uncertainties, impermanence of every component thing, and the conflict among the elements and energies intrinsic in all animate or inanimate things. The Abhidhamma doctrine gives a clear exposition of the ultimate nature of man and brings the analysis of the human condition further than other studies known to man. The Abhidhamma deals with realities existing in the ultimate sense, or paramattha dhamma in Pali. There are four such realities: Citta, mind or consciousness, defined as 'that which knows or experiences' an object. Citta occurs as distinct momentary states of consciousness. Cetasika, the mental factors that arise and occur along with the citta. Rupa, physical phenomenon or material form. Nibbana, the unconditioned state of bliss which is the final goal. Citta, the cetasika, and rupa are conditioned realities. They arise because of conditions sustaining them cease to continue to do so. They are impermanent states. Nibbana, on the other hand, is an unconditioned reality. It does not arise and, therefore, does not fall away. These four realities can be experienced regardless of the names we may choose to give them. Other than these realities, everything _ be it within ourselves or without, whether in the past, present or future, whether coarse or subtle, low or lofty, far or near _ is a concept and not an ultimate reality.

Citta, cetisaka(?), and Nibbana are also called nama. Nibbana is an unconditioned nama. The two conditioned nama, that is, cita and cetasika, together with rupa (form), make up psychophysical organisms, including human beings. Both mind and matter, or nama-rupa, are analysed in Abhidhamma as though under a microscope. Events connected with the process of birth and death are explained in detail. The Abhidhamma clarifies intricate points of the Dhamma and enables the arising of an understanding of reality, thereby setting forth in clear terms the Path of Emancipation. The realization we gain from the Abhidhamma with regard to our lives and the world is not in a conventional sense, but absolute reality.

The clear exposition of thought processes in Abhidhamma cannot be found in any other psychological treatise either in the east or west. Consciousness is defined, while thoughts are analysed and classified mainly from an ethical standpoint. The composition of each type of consciousness is set forth in detail. The fact that consciousness flows like a steam, a view propounded by psychologists like William James, becomes extremely clear to one who understands the Abhidhamma. In addition, a student of Abhidhamma can fully comprehend the Anatta (No-soul) doctrine, which is important both from a philosophical and ethical standpoint.

The Abhidhamma explains the process of rebirth in various planes after the occurrence of death without anything to pass from one life to another. This explanation provides support to the doctrine of Kamma and Rebirth. It also gives a wealth of details about the mind, as well as the units of mental and material forces, properties of matter, sources of matter, relationship of mind and matter.

In the Abhidhamattha Sangaha, a manual of Abhidhamma, there is a brief exposition of the 'Law of Dependent Origination", followed by a descriptive account of the Causal Relations which finds no parallel in any other study of the human condition anywhere else in the world. Because of its analytics and profound expositions, the Abhidhamma is not a subject of fleeting interest designed for the superficial reader.

To what extent can we compare modern psychology with the analysis provided in the Abhidhamma? Modern psychology, limited as it is, comes within the scope of Abhidhamma in so far as it deals with the mind---with thoughts, thought processes, and mental states. The difference lies in the fact that Abhidhamma does not accept the concept of a psyche or a soul.

The analysis of the nature of the mind given in the Abhidhamma is not available through any other source.. Even modern psychologists are very much in the dark with regards to subjects like mental impulses or mental beats (Javana Citta) as discussed in the Abhidhamma. Dr. Graham Howe, an eminent Harley Street psychologist, wrote in his book, the Invisible Anatomy:

'In the course of their work many psychologists have found, as the pioneer work of C. G. Jung has shown, that we are near to [the] Buddha. To read a little Buddhism is to realize that the Buddhists knew two thousand five hundred years ago far more about our modern problems of psychology than they have yet been given credit for. They studied these problems long ago, and found the answers too. We are now rediscovering the Ancient Wisdom of the East.'

Some scholars assert that the Abhidhamma is not the teaching of the Buddha, but it grew out of the commentaries on the basic teachings of the Buddha. These commentaries are said to be the work of great scholar monks. Tradition, however, attributes the nucleus of the Abhidhamma to the Buddha Himself.

Commentators state that the Buddha, as a mark of gratitude to His mother who was born as a deva in a celestial plane, preached the Abhidhamma to His mother together with other devas continuously for three months. The principal topics (matika) of the advanced teaching, such as moral states (kusala dhamma) and immoral states

(akusala dhamma), were then repeated by the Buddha to Venerable Sariputta Thera, who subsequently elaborated them and later compiled them into six books.

From ancient times there were controversies as to whether the Abhidhamma was really taught by the Buddha. While this discussion may be interesting for academic purposes, what is important is for us to experience and understand the realities described in the Abhidhamma. One will realize for oneself that such profound and consistently verifiable truths can only emanate from a supremely enlightened source _ from a Buddha. Much of what is contained in the Abhidhamma is also found in the Sutta Pitaka. Such a statement, of course, cannot be supported by evidence.

According to the Theravada tradition, the essence, fundamentals and framework of the Abhidhamma are ascribed to the Buddha, although the tabulations and classifications may have been the work of later disciples. What is important is the essence. It is this that we would try to experience for ourselves. The Buddha Himself clearly took this stand of using the knowledge of the Abhidhamma to clarify many existing psychological, metaphysical and philosophical problems. Mere intellectual quibbling about whether the Buddha taught the Abhidhamma or not will not help us to understand reality.

The question is also raised whether the Abhidhamma is essential for Dhamma practice. The answer to this will depend on the individual who undertakes the practice. People vary in their levels of understanding, their temperaments and spiritual development. Ideally, all the different spiritual faculties should be harmonized, but some people are quite contented with devotional practices based on faith, while others are keen on developing penetrative insight. The Abhidhamma is most useful to those who want to understand the Dhamma in greater depth and detail. It aids the development of insight into the three characteristics of existence - impermanence, unsatisfactoriness, and non-self. It is useful not only for the periods devoted to formal meditation, but also during the rest of the day when we are engaged in various mundane chores. We derive great benefit from the study of the Abhidhamma when we experience absolute reality. In addition, a comprehensive knowledge of the Abhidhamma is useful for those engaged in teaching and explaining the Dhamma. In fact the real meaning of the most important Buddhist terminologies such as Dhamma, Kamma, Samsara, Sankhara, Paticca Samuppada and Nibbana cannot be understood without a knowledge of Abhidhamma.

阿毗達摩(論藏)是收錄在經藏中佛陀教義的濃縮。經藏中展示了對治「苦」的學識，使我們心靈得到訓練和發展。這種學識領導我們過著平穩、被尊重、不受傷害和神聖的生活，從學習佛法中，我們能明確的了解和規范我們的日常生活。在經藏中存在很多特殊名詞，這些特殊名詞需要通過詮釋，才能令人了解它的科學性。在經藏中要了解的是一般的「法」，而在阿毗達摩中要了解的是絕對的「究竟法」。對阿毗達摩的詮釋，就好像科學家在詮釋科學名詞一樣。

只有在阿毗達摩里，充分的解釋了人類如何因自己的心念或外界的誘惑而締造「善業」或「惡業」。阿毗達摩清楚的分析了四大元素的本質與特性，這些都能在經藏中找到，阿毗達摩只是經藏的濃縮。

通過經藏了解佛法所獲得的知識，就好像在學習病理學，所獲得的知識，只能治療某些疾病。而一位合格的醫生，如果擁有全面的知識。這種特殊的知識，將能更廣泛的分析病因，和治療疾病。這種特殊的知識，令他處于更方便的位置，更有效地執行他作為醫生的任務。同樣的，一個人通過學習阿毗達摩，將能更了解心的本性和心理分析的能力，他將不再犯錯並發展了對治各種邪惡的力量。

阿毗達摩指示了正確的信念和其它我們日常生活中的概念，如：「我」、「你」、「人」和「世界」等等。這些概念都是因為不了解事物真正存在的真相。這些概念無法反映真正的歡愉、永恆或不永恆的因素，以及了解一切有生命或無生命物體的元素或動力的真相。阿毗達摩指示了絕對的「究竟法」，讓你了解人類或其它生物，這種對人類本質的分析，遠遠的超過從其它方面而獲得的學識。

阿毗達摩顯示了「究竟法」(paramattha dhamma)的真相，它共分為四類：

一、心法(Citta)：思想或意識，與知識或經驗類似。心法是意識的瞬息境界。

二、心所法(Cetasa)：心所法是心法的衍生。

三、色法(Rūpa)：物質的物理現象。

四、涅槃法(Nibbàna)：一種無法以語言解說的最高境界。心法、心所法和色法因條件而存在(緣起法)。如果失去存在的條件，它們就自動的消失，因此它們也屬于無常法。而涅槃法是非緣起法，它不因外在的條件而存在，它不曾升起也未曾落下。這四種法，通過我們所給予的名詞解釋，對它們有了一定的了解。除了這四種法以外的一切，包括或不包括我們自己？過去、現在和未來？粗或細？低或高？遠或近？這一切都不是我們要究竟的真相。

心法、心所法和涅槃法，也稱為「名法」(Nāma)。涅槃法是「非因緣名法」，心法和心所法是「因緣名法」。這兩種「名法」和「色法」構成了我們的物質社會，包括人類在內。「名法」與「色法」在阿毗達摩內分析得很清楚。就連「生」和「死」也一樣分析的很清楚。在阿毗達摩里清楚的標明如何對佛法生起信念和了解行法，這讓我們更接近解放自己的道路。阿毗達摩引導我們和這個世界的不是一般的思想而是絕對的真理。

在阿毗達摩所顯現的真理，無法在東方或西方的學術論著中找到。意識從分析被分類，並根據重點而下了定義，各種意識都被清楚的理解了，意識就像流動著的清流，這是威廉.占士的看法，他是一位對阿毗達摩有清晰認識的西方學者。一位真認識阿毗達摩的人，完全理解到沒有靈魂的存在(Anatta)。這點在學術立場是非常重要的。

阿毗達摩解說了這世間生死輪迴的定律，支持了業力導致輪迴的說法。為各種心法下了廣泛和詳細的定義，比如物質的本性、形態和因素，名與色(心和物)的關系等等。

《阿毗達摩.攝義論》(Abhdhammattha Sangaha)里，解說了緣起法。這是一種獨特的見解，無法在世間其它的學說中找到類似的見解，因為這是經過分析後而發展的學說。阿毗達摩並不是為膚淺或浮夸的讀者而設立的。

從哪一點可以看到阿毗達摩和現代心理學的異同？現代心理學受了一定范圍的限制，而阿毗達摩卻通過各種心理境界說明了各種心識，最大的不同是阿毗達摩不接受靈力或靈魂的概念。

阿毗達摩對心識本性的分析，並沒有透過其它渠道。阿毗達摩沒有現代心理學的成分，也沒有心的原動力或心的波動(Jaana Citta)存在。

著名的心理學家各拉漢 .豪威，在他的著作《無形的軀體》中提到：「就如心理學的先驅人物 G.H.佐安一樣，很多心理學家發現他們更接近佛陀，學習一點佛法有助于讓他們理解二千五百多年以前那遙遠和沒有所謂現代心理學的年代，所提出的現代心理學問題和解決方案。這充分的證實了古代東方人的智慧。」

有些學者認為阿毗達摩並非佛陀的言教。但是，它確實是因為詮釋佛陀的教義後，所發展而形成的。這些詮釋都是由當時一些高僧主持的。因此，在傳統把它當作佛陀教義的一部分。

根據一些論著的記載，佛陀的母親死後往生天界，佛陀曾經在天界三個月，為母親及其他天人講述阿毗達摩。主要的講題 (mata)是 善 法 (usala dhamma)和 不 善 法(ausala dhamma)，過後，佛陀向沙利子(Sarputta)尊者重覆的論述了這些「法」，後來這些法被記錄成六部經論。

從古至今，一直在爭論阿毗達摩是否佛陀親口言教。但是這些爭論也只引起一些學院派學者的興趣。對我們來說，更重要的是阿毗達摩的內涵。阿毗達摩是覺悟的根源，是佛陀所教誨的。所以阿毗達摩的內容，都可以在經藏中找到，這些都是在佛陀以前無法見到的論說，但是，有些人卻宣稱阿毗達摩並非佛說，阿毗達摩也沒有必要重覆經典的論說，這些都是沒有根據的邪說。

根據上座部的傳統，阿毗達摩的精神、思想和整體都契合佛陀的教義，雖然這些詮釋和論述可能是出自後來的佛陀弟子之手。但是，這些都不重要，重要的是它的精神，和它對我們個人的提升。佛陀應用阿毗達摩的知識，解決了許多心理、生理和哲學的問題。爭論于佛陀是否曾經親口講述阿毗達摩，對我們理解真理並無幫助。

另一個問題是：阿毗達摩的實質是否佛法的修行？這問題見仁見智，要看個人對修行的理解，有些人的悟性高，心靈和個性都獲得充分的發展，各種心識都能得到平衡。而有些人的修行是基于怖畏心，有些人是為了獲得神通。阿毗達摩有助于那些想深入和清晰的了解佛法的人。它護持那些發展內觀禪定的人，使他們理解無常、苦和無我。阿毗達摩並非只對禪定的修行者有益，它一樣的有助于世間忙于日常事務的人群。我們通過學習阿毗達摩而對究竟法有所了解，因此而獲得利益。阿毗達摩對理解和教導佛法也有很大的幫助。比如對一些佛學專門知識或專有名詞的了解，如：「法(Dhamma)、業(kamma)、輪迴(Samsara)、行(Sanhara)、十二因緣(Patcca Samuppada)和涅槃(Nibbàna)等等，唯有通過阿毗達摩才能獲得正確的解釋。