Nama-rupa, the five aggregates are not any observer. Mind knows - mind knows other aggregates but does not observe. There is no puggala (individual / self). The whole thing is just a sankhara (construct and activity).
Abhidhamma is the details of the Dhamma. When one wants to know the details of a structure / dhamma, one can look into it (as abhidhamma), instead of looking at it from outside.
Does one need to know the abhidhamma. The answer is ‘no’. The Buddha did not teach abhidhamma to establish the Dhamma and Sangha - as the Dhamma-Vinaya Sasana.
There were arahants who did not learn much, but the understood Abhidhamma when they attained Patisambhida (analytical knowledge). There were unenlightened monks who learned the whole Tipitaka.
Magga is not the entire Abhidhamma. That’s why knowing the very truth can enlighten - such as Venerable Sariputta becoming a sotapanna.
Sariputta first gained a prediction 18 Buddha’s ago under the Buddha Anomadasi. His paramis were vast and incomparable - thus hearing a short stanza he could attain.
The followers of the Buddha can be classified as 4 types as per the Abhdhamma - Puggala-Pannati.
(see uploaded file)
p.58
What sort of person is quick in acquiring (Ugghàtitannu)?
The person who comprehends the doctrine at the time of its pronouncement is said to be quick in acquiring.
What sort of person learns by exposition (Vipancitannu)?
The person to whom comprehension of the doctrine comes when the meaning of what is briefly uttered is analysed in detail.
What sort of person is one who may be led (Neyya)?
The person to whom comprehension of the doctrine comes by recitation, questioning, and earnest attention and by serving, cultivating and waiting upon lovely friends is one who may be led.
What sort of person is one with whom the word is the chief thing (Padaparama)?
The person to whom comprehension of doctrine would not come in this life, however much he may hear and say and bear in mind or recite, is said to be one with whom the word is the chief thing. Puggala-pannatti_Scan (1).pdf (2.5 MB)
Obviously we are either Padaparama or Neyya, otherwise we would have attained already after listening. The padaparama may attain next life or a future life, so they should strive to laydown the foundations now by considering and studying etc.
Well yes the wheel was first turned in the deer park in Varanasi but before he died the Buddha had taught for decades and thus the Dhamma and Vinaya was well established and recited by the 500 arahats i.e. the Tipitaka. It is all so valuable.
I was going over the start of the Abhidhammathasangaha on Saturday with a friend and comparing with the Dhammasangani, the first book of the Abhidhamma. They list the various types of citta - kusala and akusala and so on. It is so real, it is like life is laid out on the computer screen when we read these ancient words. It breaks down the confusing mass of concepts into absolute realities - that are here and now. So we at this time benefit so much from learning Abhidhamma.
In the Mahāgosiṅga Sutta, Sāriputta reported to the Teacher the questions and
answers he had exchanged with Mahāmoggallāna, and the Buddha said:
“Brother Sāriputta, in this religion the talk of two bhikkhus on the
Abhidhamma, each asking and answering the other without faltering, is in
accord with the Dhamma. Now such a bhikkhu, brother Sāriputta, might
enhance the beauty of the Gosiṅga Sāla Forest.” — Majjhima Nikāya 3234
The Atthasālinī notes that the Teacher praised Moggallāna as a true preacher of the
Dhamma. It adds that only the bhikkhus who know the Abhidhamma are true
preachers, for the rest, in speaking on the Dhamma, confuse the kinds of kamma and
result, the distinction between mind and matter (nāma and rūpa), and the different
kinds of states, while the student of the Abhidhamma does not get so confused. Andof the one who would prohibit the teaching:
“He who prohibits (the teaching of) Abhidhamma gives a blow to the Wheel of
the Conqueror, denies omniscience, subverts the Teacher’s knowledge full of
confidence, deceives the audience, obstructs the path of the Ariyas, manifests
himself as advocating one of the eighteen causes of dissension in the Order, is
capable of doing acts for which the doer is liable to be excommunicated, or
admonished, or scorned (by the Order), and should be dismissed after the
particular act of excommunication, admonition, or scorn, and reduced to living
on scraps of food.” — Expositor, p. 3735
As mentioned before, everyone can know nama and rupa - 1st stage of vipassana nana. This is foundational knowledge which one starts the journey to Nibbana. Every Theravadin should try to get this level and never forget in this lifetime. This knowledge will lead to the abandonment of sakkayaditthi. When one knows, there are just nama and rupa, no puggala / individual, one becomes free from ego-self-delusion.
There begins to be right remembrance of the realities which appear as anatta.
That is the advantage of a Theravadin. If not taking this advantage for real, it’s a loss in being a Theravadin.
According to the Buddhists, the individual has no real existence. The term ‘ puggala ’ does not mean anything real. It is only sammutisacca (apparent truth) as opposed to paramatthasacca (real truth).
That is from the introduction.
Puggala-Pannatti - individuality-designation or person-designation.
Meaning of Name:Puggala means person or individual; paññatti means designation, concept, or explanation. [1, 2]
Earliest Abhidhamma Text: It is widely considered the oldest book in the Abhidhamma, differing from other Abhidhamma texts because it talks about human personalities rather than abstract psychological or physical phenomena (paramattha dhammas). [1, 2]
That is how Google AI interprets the texts it read.
The point is to understand that ‘puggala’ is merely a term, not reality (atta). Atta means clinging to nama-rupa, which are perceived as ‘I am’. Nama and rupa are two ultimate realities (paramattha), which is misunderstood (misperceived) as an individual, me, mine, he, she, etc.
Whenever a Theravadin monk teaches lay followers, he should mention and explain these terms, including nama-rupa, sankhara, anicca, dukkha, anatta, and sakkayaditthi, so that the lay followers would understand Nibbana.
Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.
That is about Samma-sati, Samma-sammadhi, the path of Nibbana, vipassana method in brief.
Satipatthana: One can sit still (as the way to let go of ego/self) and watch the breaths, the body, the mind and the phenomena of the body and mind.
The Buddha taught just the Four Noble Truths, in many ways and many forms, so that different individuals may understand them, according to their parami (perfections). So, He also taught the Abhidhamma, particularly to the devas who otherwise would not be convinced.