Atthasālinī

Abhidhamma Atthasālinī

The other day I heard a YouTube lecture by an Ayya who studied Abhidhamma in Burma. The Bhikkhuni quoted an old German Indologist and writer from the early 20th century, who in turn refers to the Atthasālinī, a commentary on the Abhidhamma. In it says that the Buddha first became aware of the Abhidhamma on the night of his enlightenment. It says that the Buddha first recognized the Abhidhamma and because it was so difficult for Puthujjana to understand, the Buddha hesitated to teach it. But from this deep understanding of the Pharamatta Dhammas in the Abhidhamma, the Buddha is said to have then developed the suttas individually for each person he taught. This statement makes sense to me, but makes me doubt its authenticity, since this commentary (Atthasālinī) is said to have been written by Buddhaghosa. This question of when and where the Abhidhamma comes from comes up often in this forum.

Atthasālinī : Buddhaghosa’s commentary on the Dhammasangaṇī, the first book of the Abhidhamma Piṭaka.
The introduction to the first book is said to state that the Buddha sat in the Jewel House four weeks after his enlightenment and contemplated the Abhidhamma in Bhavana. But it is also clear that the Abhidhamma was only later restored by Arahants.

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Here is an introduction of 20 points from the Atthasālinī ;

NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.

1. Like compassion for beings, the wisdom of the great sage is present in all things that can be known at will.

2. With this compassion for beings, with an upright mind, he dwelt in the heaven of the thirty at the end of the miracle.

3. At the foot of the Pāricchattaka tree, seated on the so-called Pandukambala stone, like the sun on the Yugandhara Mountain.

4. Surrounded by an assembly of gods fully assembled from a thousand world systems.

5. Having placed his mother at the head, he taught the path of the Abhidhamma doctrine to the gods with the power of his wisdom.

6. Having worshipped the feet of the venerable Buddha and honored the true Dhamma, he joined his hands and honored the community.

7. By the power of this threefold worship he completely removed all obstacles.

8. The recluse Buddhaghosa, distinguished by pure conduct and wisdom, respectfully requested him.

9. What the god of gods taught to the gods and later explained to the venerable Sāriputta, the leader.

10. After serving at Lake Anotatta, the venerable monk heard this and brought it down to earth.

11. He explained it to the monks, and thus it was preserved by the monks and recited at the time of assembly by the sage from Videha.

12. Through the deep knowledge constantly immersed in the varied methods of the Abhidhamma.

13. Which were recited by Mahākassapa and other sages in ancient commentaries and later recited.

14. Which were brought to this island by the venerable Mahinda and composed in the language of the islanders.

15. Having removed the language of the inhabitants of Tambapanni and introduced the error-free language according to the method,

16. without mixing it with the teachings of other schools, he explained the viewpoint of the inhabitants of the Mahāvihāra clearly and unambiguously.

17. I will explain the meaning by taking what is contained in the commentaries on the scriptures and examining it carefully.

18. All the objects of meditation, the practices of higher knowledge and insight are fully explained in the Visuddhimagga.

19. Therefore, without repeating this, I will explain the meaning of the entire teaching step by step.

20. Listen carefully while I explain this Abhidhamma teaching, for this teaching is rare.

Pali:

1. KARUŅA viya sattesu paññā yassa mahesino ñeyyadhammesu sabbesu pavattittha yathāruci.

2. Dayāya tāya sattesu samussāhitamānaso pāțiherāvasānamhi vasanto tidasalāye 3. Pāricchattakamülamhi Pandukambalanāmake silāsane sannisinno adicco va yugandhare 4. Cakkavāļasahassehi dasah’āgamma sabbaso sannisinnena. devānam gaņena parivārito 5. Mataram pamukham katvā tassā paññāya tejasā Abhidhammakathāmaggam devānam sampavattayi.

6. Tassa päde namassitvā sambuddhassa sirimato saddhammaň c’assa pūjetvā katvā sanghassa c’añjalim 7. Nipackakārass’ etassa katassa ratanattaye anubhāvena sosetvā antarāye asesato 8. Visuddhācārasīlena nipuņā hinā bhikkhunā Buddhaghosena sakkaccam abhiyācito.

9. Yam devadevo devānam desetvāna yato puna therassa Sariputtassa samācikkhi vināyako 10. Anotattadahe katvā upatthānam mahesino yan ca sutvāna so thero āharitvā mahītalam 11. Bhikkhünam pariyudāhāsi iti bhikkh ūhi dhārito sangitikāle sangīto Vedehamuninā puna.

12. Tassa gambhirañāņena ogāļhassa abhinhaso nānānayavicittassa Abhidhammassa ādito

13. Ya Mahākassapādīhi vasih’atthakathā purā sangitā anusangītā paccha pi ca isthi ya

14. Äbhatā pana therena Mahindena tam uttamam yā dīpam dīpavāsīnam bhāsāya abhisankhātā.<br /><br /><br /><br /><br />
Atthasālinī

15. Apanetvā tato bhāsam Tambapanņinivāsinam āropayitvā niddosam bhāsan tantinayānugam

16. Nikāyantaraladdhīhi asammissam anākulam Mahāvihāravāsīnam dīpayanto vinicchayam

17 pakāsayissāmi āgamatthakathāsu pi gahetabbam gahetvāna tosayanto vicikkhane.

18. Kammatthānāni sabbāni cariyābhiññā vipassanā Visuddhimagge pan’ idam yasmā sabbam pakāsitam

19. Tasmā tam agahetvāna sakalāya pi tantiyā padānukkamato eva karissam’atthavannanam.

20. Iti me bhāsamānassa Abhidhammakatham imam avikkhittā nisämetha dullabhā hi ayam kathā ti.

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Question: 
Now I really have the question, to what extent can one trust Atthasālinī’s commentary from the Abhidhamma in terms of authenticity? Since the Atthasālinī was written by Buddhaghosa.

Or should only that which agrees with the other two baskets be accepted, or how should this material be handled? Because some, not all, of it seems very useful in practice.

Does anyone have any information about other comments? I’m really curious!

Maybe someone would ask the questions in a way that “Lal” can understand better since they are not so clear?!

P.S. I would like to add: I intentionally did not mention the name of the Ayya, because I am not actually talking about ordained Bhikkhuni/Bhikkhu who have not given me the explicit okay, even if they speak freely on the Internet. For me, they are Venerable, saintly, of a sangha. I therefore ask for your understanding.