# ABHIDHAMMA AND VIPASSANA-Sitagu sayadaw **URL:** \ **Category:** Meditation\ **Created:** [April 3, 2022, 4:09am UTC](https://classicaltheravada.org/t/abhidhamma-and-vipassana-sitagu-sayadaw/91 "2022-04-03T04:09:52Z")\ **Posts on this page:** 1\ **Showing post:** 1
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [April 3, 2022, 4:09am UTC](https://classicaltheravada.org/t/abhidhamma-and-vipassana-sitagu-sayadaw/91/1 "2022-04-03T04:09:52Z")
[http://www.abhidhamma.org/sitagu%20sayadaw.htm](http://www.abhidhamma.org/sitagu%20sayadaw.htm) |‘_ **Abbhidhamma** _’ means dhamma which is exceedingly subtle, deep, difficult to comprehend, and vast in scope. ‘_ **Dhamma** _’ means reality and truth. It means the law of cause and effect, the essence of things and the way things are by nature. It means knowable reality; a reality in which there are no beings, and which is fixed in the order of its manifestations. In short, ‘Dhamma’ means Reality and Truth in the absolute sense. That exceedingly subtle, deep, difficult, excellent and wide Abhidhamma, which is real and correct because it speaks of the selflessness of beings and the natural essential condition of things, was taught by the Buddha in the realm of the gods. Because no distracting objects or hindrances interrupted the mental continua of the gods, they could immediately listen to this very difficult dhamma with undivided attention and fully comprehend it. In the human realm, the nuisances of having to eat, sleep and defecate, etc., interrupt and obstruct the performance of every task. And because whenever we focus our thoughts upon any given endeavor, physical weariness, the call of nature, and hunger and thirst always intervene, our concentration becomes broken even while we work. For this reason, there would have been no benefit in teaching piecemeal a doctrine so deep as the _Abhidhamma_ in the realm of human beings. The time-scale in the ream of the gods is vastly different from our own. One hundred human years equals only one day in Tavatimsa heaven, Because of this, the times for eating and sleeping, for example, are separated by extremely long intervals. Moreover, the gods neither defecate nor urinate, and they feel no bodily aches or weariness. Therefore, they were able to listen to the entire exposition of the Abhidhamma in a single sitting, and - for what was to them only fifteen minutes - to attend to the discourse with a stream of thought that was undivided and continuous. In contrast, it took the Venerable Sariputta, who was the most intelligent of the Buddha’s disciples, ninety days and ninety separate trips to Tavatimsa to learn and then preach in the human realm that _Abhidhamma_ which was taught to the gods in one uninterrupted sitting. The _Abhidhamma_ which the Venerable Sariputta heard in brief from the Buddha he preached to his five hundred disciples in a way that was neither brief nor extended. The monks who learned the _Abhidhamma_ from the Venerable Sariputta were newly ordained, having entered the Order on the day the Buddha ascended to _Tavatimsa_ heaven. These five hundred sons-of good-family took ordination at that time - the full moon day of ‘Waso’ - because they were inspired to faith by a display of miracles performed at the foot of a white mango tree. On the following day, they listened to the _Abhidhamma_; and it was this _Abhidhamma_ which became for those monks their _Vipassana_. And why was this? Those five hundred monks, all of whom became arahants during the rains-retreat of that year (the seventh rains-retreat of the Buddha), also became by the end of the retreat, masters of the seven books of the _Abhidhamma_ (_abhidhammika sattapakaranika_). The Buddha first assembled the entire _Dhamma_ and taught it all together (as the _Dhammasangani_). He then analyzed it into separate parts and taught (the _Vibhanga_). He further analyzed it in detail according to elements (producing thereby, the _Dhatukatha_). Again he assembled it together and again analyzed it into minute parts, this time in relation to individuals, (and so taught the _Puggalapannati_). After that, the Buddha examined and compared the different doctrines existing in the world and taught (the _Kathavatthu_). Thereupon, he examined and taught the _Dhamma_ in pairs (_Yamaka_); and finally, taught the doctrine of causal relations in detail (_Pathana_). The seven methods of examining _Dhamma_ presented in the seven books of the _Abhidhamma_; that is to say, 1) the analysis of mind (_citta_), mental factors (_cetasika_) and matter (_rupa_) when taken together, 2) the analysis of the same when distinguished into parts, 3) the analysis of elements, 4) the analysis of individuals, 5) the comparison of doctrines, 6) the analysis of _Dhamma_ into pairs, and 7) the examination of causal relations, are in truth none other than seven exceedingly deep methods of Vipassana practice. For this reason it can be said that the day the five hundred monks mastered the _Abhidhamma_ - this being the teaching of _Abhidhamma-Vipassana_ they had listened to since their ordination - was the very day they mastered the practice of _Vipassana_. _Vipassana_ is a method of wisdom that searches for truth and peace in diverse ways by observing, inquiring into, and penetrating the nature, the essence, the set order, the absence of being, the selflessness and the ultimately reality of mind and matter. For example, one method of _Vipassana_ accomplishes this goal through ten kinds of knowledge whereby one comes to understand the nature of matter as producing effects in mutual dependence on matter; and similarly, the nature of mind as producing effects in mutual dependence on mind. Another method which achieves the same end; that is, the seeking out and penetration of reality, relies on an ascent through the seven purifications. In both instances, _Vipassana_ and _Abhidhamma_ are identical. Since _Vipassana_ meditation takes the _Abhidhamma_ as its sole object of contemplation, _Vipassana_ and _Abhidhamma_ cannot be separated. And while it may not be said that one can practice _Vipassana_ only after one has mastered the _Abhidhamma, Vipassana_ meditation and the study of _Abhidhamma_ remain one and the same thing. Because mind, mental factors and matter are forever bound up with this fathom-long body, the study and learning of this subject, and the concentrated observation of the nature of mind, mental factors and matter are tasks which cannot be distinguished. Since at the very least one would have to say that there can be no _Vipassana_ without an understanding of mind and matter, surely then it is not possible to separate _Abhidhamma_ and _Vipassana_. It is explained in the _Abhidhamma_ that the root causes giving rise to the seven elements of mind and matter are ignorance (_avijja_), craving (_tanha_) and volitional action (_kamma_). It is further pointed out that the supporting conditions for these same seven elements are _kamma_, mind, climate (_utu_) and nutriment (_ahara_). Only by grasping these _abhidhammic_ truths will one possess the knowledge which comprehends conditional relations (_paccayapariggahanana_), and achieve the purification of mind necessary for overcoming doubt. These excellent benefits are pointed out by _paticcasamuppada_ and _pathana_. Therefore, since it is the case that _Vipassana_ and _Abhidhamma_ are not separate but are mutually dependent, it is rightly submitted that _Vipassana_ yogis ought not let go of that wise method of learning about the human condition called the _Abhidhamma._ ( Note: - This is the talk , Sitagu Sayadaw gave on a special occasion of _Abhidhamma_, translated into English by the Department of Research and Compilation, International Buddhist Academy, Sagaing Hill, Myanmar )| --- _[View the full topic](https://classicaltheravada.org/t/abhidhamma-and-vipassana-sitagu-sayadaw/91)._