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| - Tradition[3] says that the Buddha thought the Abhidhamma out immediately after his enlightenment, but only taught it some years later, to the gods. He then repeated it to Sariputta, who handed it on to his disciples. This tradition is also evident in the Parivara, a very late addition to the Vinaya Pitaka[4], which mentions in a concluding verse of praise to the Buddha that this best of creatures, the lion, taught the three pitakas.[5].
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| abstract
| - Tradition[3] says that the Buddha thought the Abhidhamma out immediately after his enlightenment, but only taught it some years later, to the gods. He then repeated it to Sariputta, who handed it on to his disciples. This tradition is also evident in the Parivara, a very late addition to the Vinaya Pitaka[4], which mentions in a concluding verse of praise to the Buddha that this best of creatures, the lion, taught the three pitakas.[5]. Scholars however generally date the Abhidhamma works to around the third century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidhamma works are generally claimed by scholars not to represent the words of the Buddha himself, but those of disciples and great scholars[6]. Dr Rupert Gethin however said that important elements of abhidhamma methodology probably go back to the Buddha's lifetime[7]. A. K. Warder and Dr Peter Harvey both suggested early dates for the matikas on which most of the Abidhamma books are based. Abhidhamma started out as elaboration of the suttas, but later developed independent doctrines[8]. As the last major division of the canon, the Abhidhamma Pitaka has had a checkered history. It was not accepted as canonical by the Mahasanghika school[1][9] and several other schools[10]. Another school included most of the Khuddaka Nikaya within the Abhidhamma Pitaka[1]. Also, the Pali version of the Abhidhamma is a strictly Theravada collection, and has little in common with the Abhidhamma works recognized by other Buddhist schools[11]. The various Abhidhamma philosophies of the various early schools have no agreement on doctrine[12] and belong to the period of 'Divided Buddhism'[12] (as opposed to Undivided Buddhism). The earliest texts of the Pali Canon have no mention of (the texts of) the Abhidhamma Pitaka[13]. The Abhidhamma is also not mentioned in some reports of the First Buddhist Council, which do mention the existence of the texts of the Vinaya and either the five Nikayas[14] or the four Agamas[15]. Other accounts do include the Abhidhamma.[16] In the Theravadin Abhidhamma Pitaka, unlike the Abhidharma Pitaka of the Sarvastivada school, ontological theorizing is absent, and the question of ontological status of dhammas remains a moot point. The notion of sabhava (Sanskrit: svabhava) is only utilized in late Theravadin texts.[17] The doctrine of momentariness is also a late addition to Theravada thought.[18] It only appears at the time of Buddhaghosa.[19]
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