Abhidhammavatara (Pali, alsoAbhidhammāvatāra), according to Encyclopædia Britannica is "the earliest effort at systematizing, in the form of a manual, the doctrines dealt with in theAbhidhamma (scholastic) section of theTheravada Buddhist canon. According to Rupert Gethin, the Abhidhammāvatāra (‘Introduction to Abhidharma’) was "written in the fifth century by Buddhadatta, a contemporary ofBuddhaghosa."[2]Buddhadatta was a poet and scholar in the region of theKaveri River, in southern India".[3] He was patronised byAccutavikkante of the Kalamba family (Accut Accutavikkante Kalambakulanandane mahin samanusāsante āraddho ca samāpito-verse 3179 ofNigamanagātha,Vinayavinicchaya).[4]
Buddhadatta used this work to sum up and give original systematization to other commentaries dealing withAbhidhamma. It is written in a chapter, verse format, with 24 chapters. TheAbhidhammattha-sangaha has, in essence, superseded it.[1]
Cittanidesa - Collection of stories aboutMind 89/121 along with Lakkhanaticajatakka fromTipitaka andAtthakatha with explanations and reasons
Cetasikanidesa - Collection of stories aboutCetasa 52 along with Lakkhanaticajatakka fromTipitaka andAtthakatha with explanations and reasons
Cetasikanidesa - Collection of stories about the ability to combine with eachMind-Cetasa of eachCetasa From the Tripitaka and the Commentary, it is presented with explanations and reasons. #Ekavithadinidesa - Collects methods of classifying the types ofmind -mental factors into various categories from the Tripitaka and the Commentary, it is presented with explanations and reasons. #Bhumipukkacittauppattinidesa - Collects information about the operations, about the origins and developments ofmind -mental factors - form in various realms from the Tripitaka and the Commentary, it is presented with explanations and reasons. To show that there is onlymindmental factors - form, which are composed and cease in succession. It is like this, not an animal, no person, us, him, or self, no matter where it is.
Vipakacittapavattiniddesa - Collects stories about the operation, about the origin and occurrence ofvipakacitta -vipakacitta fromTipitaka andAtthakatha and shows with explanations and reasons.
Pakinnakaniddesa - Collects stories about miscellanea, which are details, miscellaneous, and minor details fromTipitaka andAtthakatha and shows with explanations and reasons.
Punnavipakapaccayaniddesa - Collects stories about karma and the results of karma From the Tripitaka and the Commentary, it is presented with explanations and reasons.
Rupavibhakanidesa - Collects stories aboutRūpa 28 along with Lakkhanaticcatukka, including methods of classifying types of form into various categories from the Tripitaka and the Commentary, it is presented with explanations and reasons.
Nibbananitdesa - Collects stories aboutNirvana 1 along withLakkhanaticcatukka, including explanations and reasons to correct misunderstandings, such as the misunderstanding that the cessation of defilements isAnupadisesanibbana. See: Nibbananitdeso - Abhidhammavatara-Sanghepathakatha (Buddhadatta) - Abhidhammavatara. Section 770[5] etc. from the Tripitaka and the Commentary, presented with explanations and reasons.
Panyattinidesa - Collects stories aboutprecepts and divides precepts into different types from the Tripitaka and the Commentary, presented with explanations and reasons. Furthermore, in the commentary of this scripture, namedAbhidhammatthavikasini, the three characteristics are organized into the Atthaprecepts of the Asamuhapanti.[6]
Kakapattiwethanidesa - Collects stories about the misunderstanding that there are beings, persons, identities, us, them who are the doers, explains the principle of confirming that there are no beings, persons, etc. who are the doers of those things. From the Tripitaka and the Commentary, presented with explanations and reasons. #Rupavacarasamadhibhavananiddesa - Collection of stories about developing meditation at the level ofRupajhana (Jhana 1-5 according to Abhidhamma) from the Tripitaka and the Commentary, presented with explanations and reasons.
Arupavacarasamadhibhavananiddesa - Collects stories about developing meditation at the level ofArupajhana (Jhana 5-9 according to Abhidhamma) fromTipitaka andAtthakatha with explanations and reasons.
Abhiññāniddesa - Collects stories about practicingAbhiññā fromTipitaka andAtthakatha with explanations and reasons.
Abhiññārammananiddesa - Collects stories aboutEmotions that can be had ofPañcamajhana Kusala and Pañcamajhanakiriya that have obtainedAbhiññā according to the type of Abhiññā that can be perceived fromTipitaka andAtthakatha with explanations and reasons.
Ditthivisuddhi Niddesa - Collects stories about practicingParinya at the level of Namarupariccchedañāna From the Tripitaka and the Commentary, presented with explanations and reasons. #Kangkhavitaraṇavisuddhi Niddesa - Collection of stories about the practice of the paccayaparikkhanañāna FromTipitaka andAtthakatha presented with explanations and reasons
Maggamaggañānadassanavisuddhi Niddesa - Collected stories about the practice of TīraṇaParinya at the level ofUdayappayana fromTipitaka andAtthakatha presented with explanations and reasons
Patipadañānadassanavisuddhi Niddesa - Collected stories about the practice of PaṇaParinya at the level ofUdayappayana and up toAnulomañā fromTipitaka andAtthakatha presented with explanations and reasons
Yanadassanavisuddhi NiddesaYanadassanavisuddhi Niddesa - Collected stories about the moment of attaining the Path and Fruition From the Tripitaka and the Commentary, presented with explanations and reasons.
Janathatassanavisuddhi NiddesaKilesapahanakatha - Collection of stories about defilements that are eliminated by the pathmind, etc. From the Tripitaka and the Commentary, presented with explanations and reasons.
'Paccayaniddesa Collection of stories about the24 factors, which are the main reasons according to the topics in thePatthana Pakaratan[7] in brief From the Tripitaka and the Commentary, presented with explanations and reasons.
^K. A. NILAKANTA SASTRI, M.A., Emeritus Professor of Indian History and Archaeology, University of Madras. Professor of Indology. University of Mysore. (1955).THE COLAS, SECOND EDITION. G. S. Press, Madras. p. 108.{{cite book}}: CS1 maint: multiple names: authors list (link)
^He explained the gist as follows: "If the cessation of defilements is Nibbana, the path, mind, etc., which has extinguished defilements, must also be Nibbana." (which is not the case, although the 4 paths and 4 fruits may be Sa-upadisesanibbana, because the paths are Samuccheda-nibbana and the fruits are Patipassadhi-nibbana, they cannot be Anupadisesanibbana or Nissara-nibbana, which are the ultimate Nibbana. In this Nibbana Niddesa and what is generally mentioned in the Abhidhamma Pitaka, the latter two names refer to Nibbana, which is the ultimate Nibbana.) He therefore refused.
