What is the Abhidharma?
The Abhidharma is Buddhism’s comprehensive taxonomy or analysis of all of the possible experiences that we can have in this mind and body. It’s a very detailed, systematic compilation of all of those possible experiences, not only just a snapshot. There are a number of different ways in which we can analyze and categorize these; for instance, the Five Aggregates, or the six sense doors, or the way our experience is synthesized through dependent origination.
Generally speaking, most of us aren’t looking at the mind as the root of the suffering. So why is this important when studying the Abhidharma?
It comes back to the primordial ignorance that got us into samsara in the first place – this whole understanding that we do not see clearly how things are. The whole wisdom teachings in Buddhism are all about seeing our true nature, seeing things as they truly are, both on a relative level and an absolute level. So if you subscribe to the view that because we don’t see things clearly, because we’re misperceiving, because our way of understanding our reality is confused, then that’s what causes suffering. To be able to tap into these teachings and really understand how we perpetuate our suffering is a really important way to mitigate and end it.
“The knowledge and understanding that comes from the Abhidharma informs the way we look at our experience. That’s the point. That in and of itself mitigates confusion and delusion”
The Abhidharma is said to be a roadmap of the mind. Why is this important?
It really goes back to the first teachings the Buddha ever gave to his five companions in Sarnath. One of the first things he said was, “Monks, there is suffering.” The truth of suffering might sound a bit negative, but we can relate to it. We struggle in life, we have challenges in life. But then he also said, “This is what causes this, this is why you suffer, and this is the way you create your suffering.” And then he said, “There’s a possibility for the cessation or end of suffering.” The Four Noble Truths provide an explanation of why and how we suffer and a detailed exploration of how we can be liberated from suffering.
When I came to the buddhadharma I thought, “Wow, it’s possible to be liberated from this condition that we find ourselves in! Oh, I’m creating a lot of that condition! How? Why? Why do I perpetuate suffering? If it’s my own self-creation, why would I do that? You’re telling me that it’s possible to be liberated from that? Why not!”
Why is the Abhidharma known as “Buddhist psychology”?
Because it’s a very clear, precise model for examining the mind-body process. We’re analyzing, and dissecting our experience into its constituent components and seeing how we create our suffering. And presenting ourselves with the option to stop doing that! That fits in with the contemporary psychological therapeutic approach.
What is it about “our own experience” of the Abhidharma teachings that is so important?
It’s really interesting because I think for a lot of people when they encounter the teachings, they see it as a very intellectual, elaborate, detailed expose of all of experience. They think it’s a very intellectual endeavor, but in actual fact, as a practitioner on the cushion, with some understanding and knowledge of what the Abhidharma is teaching, you can see the truth of the Abhidharma play out. “Oh, there’s my mind, the knowing conscious mind in conjunction with the eye faculty and the physical image come together and “I” see something.”
The same applies to the sound. There’s a sound because I have this cognizant, clear-knowing mind, and I have an ear, the faculty, and when all those three things come together, bang, I have a sound. And then look what happens: if it’s a pleasant sound, I’m enamored of it, and if it’s an unpleasant sound, I’m repulsed by it. That’s what the Abhidharma is teaching us. And when you see that played out, in practice, it’s like, “Oh, my habituated way of responding to my experience is creating my karma, and I don’t have to do that. I don’t have to perpetuate this cyclic existence.”
The knowledge and understanding that comes from the Abhidharma informs the way we look at our experience. That’s the point. That in and of itself mitigates confusion and delusion. At the bottom of all of this is the fact that we don’t see clearly, we misperceive and we automatically fall into thinking, “This is the way things are,” but that isn’t necessarily so!
What advice would you give Western students who want to engage in the practice of Abhidharma?
Please bring an open mind. Please hang in there and persevere in terms of the understanding or your exploration of the material. I really would encourage people to take it to the cushion and examine your experience on the cushion through the lens of these teachings. That is where they will come alive!
Can you share a bit about your own journey with the Abhidharma?
Well, I was really fortunate to have a wonderful teacher Burmese teacher Chanmyay Sayadaw. I first met him in the early 90s here in Australia, and then I went to Burma in 1992-1993 for six months, where I practiced with him in his monastery for six months. His style was based on the Four Foundations of Mindfulness, and completely utterly informed by the Abhidharma approach. And so he drip-fed my mind while I sat for 15 hours a day or 18 hours a day or whatever it was. Moment to moment, my mind was drip-fed with these teachings. And so, yeah, I am deeply, deeply indebted to him, and just speaking about him, I’m tearing up. He’s still alive. He’s an amazing gentleman.
Would you say that the Abhidharma helped you recognize the nature of mind?
I don’t know whether I would say that directly, but yes, because it gave me an understanding of the way in which I perpetuated this sense of self and the suffering induced by grasping and reifying the nature of subject and object. Because it gave me a deep insight into that, I think it primed my mindstream to more readily understand, receive, and recognize the nature of mind teachings.
Any closing words of encouragement for those who might be considering diving in?
You know, you can see it’s really been a big part of my practice. I have no doubt in my mind that if you can develop a modicum of understanding of these teachings and then apply or view your practice on the cushion through the lens of this understanding, it will be the source of liberation.
Edwin Kelley is a guide in Tergar International’s year-long Abhidharma transmission led by Mingyur Rinpoche. For more information on the program and how to join, visit Tergar.org
