PUGGALAPANNATTI-A CRITICAL STUDY.

CHAPTER!

1. INTRODUCTION:

Buddhism came into existence in the 6th century B. C. through the

teachings of Lord Buddha. The scenes of disease, oldage and death

impressed him with the idea, that the world was Ml of sufferings, so

he renounced the household life. He spent many years in meditation

to discover the origin of human sufferings and as well as the remedies

to overcome them. At last he attained Enlightenment at Bodhgaya.

The ‘Four Noble Truths’ (Cattari ariya saccani)1 preached by

Him are : i) there is suffering, ii) there is origin of suffering, iii)

there is cessation of suffering, and iv) there is the path leading to the

cessation of suffering. Buddha did not like to discuss the problems

1. Cattari ariya saccani: Dukkha, Dukkhasamudaya, Dukkhanirodha, Dukkha-

Nirodka gaminlpat I pada- Dutt, Nalinaksha’s “Development of Buddhism-in

uttar pradesh”, 1956, p. 180-181.

4
of God or soul as He thought that discussions on those problems

mean a mere wastage of time. But inspite of his unwillingness he

would not avoid such discussions altogether. Thus we find from the

early literature the following theories.

(a) All things are conditional there is nothing that exist by it self

(b) All things are therefore subject to change, nothing is permanent.

(c) Therefore neither any soul nor God nor any other permanent

substances are there, (d) There is, however, continuity of the present

life which generates another tree through its seed, and the second

continues while the first withers away.

After the sacred demise of Lord Buddha. His followers mainly

Bhikkhu Sangha in India were thinking to develop the first principle

of philosophical theories contained in Buddha’s teachings.

The discourses of the Lord Buddha were handed down orally

through succession of teachers or teachers generation after generation

5
(Ecariya-paramparw).2

Serious attention was not given for the proper preservation of his

actual words, not to speak of their interpretations. Immediately after

the Mah a parinibbwna of Bu ddha, a council was held for the recital

of the tests of the Buddhist scriptures. From the testimony of the

works like the Dipavamsa,3 Mahavamsa4md cullavagga5 it appears

that the first council was held in R&jagaha (Rajagxha) patronaged

2. Acariyapamapar a = Acariya - A lecturer, master, a scholar, professor, paramara

- a tradition. So Acariya pampara means tradition ofmaster or an ancient scholars,

According to Theravada literature, Buddha was a master of disciples (Bhikkhu

Bhikkhunis) and lay devotees (Up a sakas - Upasika s) His called pubbaca riya

means an ancient scholar or teacher like paraents. In this senses Therava da means

Acariyavada.

3. Dipavaxhsa - Royal Dynasty of Ceylon. This is the name of the oldest extant

history of Ceylon in the Pali languages.

4. Maha vajhsa - The Great Dynasty. This is the name of a famous history of

Ceylon written in Pali by a priest named Maha na m in the fifty centry A.D.

5. Cullavagga - Little division, a book ofYinaya pitaka.

6
by 4/a tasattu Vedehiputta, not very long after the death of the Buddha.

The council was known as the First Buddhist Council in the history

of Buddhism. It was actually the council of Purification ofthe Dhamma

(doctrine) and Vinaya (Discipline). Then it was settled. But at that

time. There was no separate existence of the Abhidhamma. It is a

part of the dhamma. The Tiphaka or the three baskets was written in

Pali. In course of time, certain erroneous doctrines appeared leading

to confusion in the life of the monks. A century after the First council,

the Second council was convened in Vesali (Vaisali). There was

another Buddhist council known as the Third Buddhist council held

about more than two hundred and eighteen years after the

Mahaparinibb&na of Buddha when the great king of ancient India,

named Emperor Asoka (bet-273 and 232 B.C.6). This council thus

witnessed the appearance of the whole of the Buddhist Canonical

6. Bharat Itihaser Sandhane Vol. 1, Gangopadkaya Dilip, Sahitya loke,

32/7, Bidon St. Kolkata - 6 ed 2000 P-287.

7
literature into three divisions, viz. Vinayapitaka, Suttapitaka and

Abhidhammaphaka.

In the Tipixaka itself there is in various places, mention of a division

of the cannon into Nine An gas or limbs7 viz, 1. Sutta (=prose

sermons), 2. Geyya (=sermons in a mixture of prose 3. Veyyakarana

(=Vyakarana explanations) 4. Gath a (=Stanzas) 5. Udana (=Pithy

sayings) 6. Itivuttaka (=Short speeches beginning with the word :

Thus spoke the Buddha) 7. Ja taka (=Stories of former births of

Buddha) 8. Abbhutadhamma (= reports of miracles) 9. Vedalla

(teachings in the form of questions and answers. It only mean to

classify the various types of Buddhist texts according to their form

and contents.

7. Wintemitz, M. “A History of Indian Literature” Vol. II, Motilal Banarsidass,

Delhi, 1993. P. 10 cf. Banerjee. A.C. “Buddism in India and

Abroad” The world press private ltd, Calcutta, 1973.

8
 In the treasure house of Buddhist literature, the Pali Tipitaka

consists of the earliest and most valuable collection of Buddhist

sacred literature. It is preserved in three systematic collections : (i)

the Vinayapitaka (= the Book of Discipline), (ii) the Suttapitaka (=

the popular book of discourses) and (iii) the Abhidhamma Pitaka (

= the collection of books on abstruse philospphy based on

psychological ethics.)8 The names of various books in these three

pitakas and their mutual relation can be understood from the table.9

In the opinion of the Buddhists of Ceylon, it is the cannon which

was compiled during the third council, brought to Ceylon by Mahinda

and recorded under Vattagaman! in Ceylonese script which is also

the same as our Pali canon of the Tipitaka which we have even

today. In this Tipitaka - the work means “three - baskets” - consists

8. Banerjee, S.C. ‘An intoduction to Pali literature, Calcutta, Punthi Pustak, 1964.

9. Bapat, P. V. ‘2500 years of Buddhism’ New Delhi, 1989. P. 123.

9
 TIPTTAKA

l l
VINAYA PITAKA SUTTA PITAKA ABHIDHAMMA PITAKA
__ u__
SUTTA VIBHANGA KHANDHAKA
l
I) MAHA VIBHANGA PARIVARA
II) BHIKKHUNI VIBHANGA
DIGHA SAMYUTTA KHUDDAICA
I) MAHA VAGGA
NIKAYA NIKAYA NIKAYA
II) CULLAVAGGA
MAJJHIMA ANGUTTARA
NIKAYA NIKAYA

—r”
KHUDDAKA DHAMMAPADA UDANA mVUTTAKA
PATHA

i ' 1 1
SUTTANIPATA VIMANAVATTHU PETAVATTHU THERAGATHA

I “ l
THERIGATHA JATAKA NIDDESA PATISAMBHIDAMAOaA
—^
I T
APADANA BUDDHAVAMSA CARIYAP1TAKA

1
DHAMMA SANGANI VIBHANGA DHATUKATHA PUGGALAPANNATTI
f V

KATHA YAMAKA PATTHANA

10
of three so-called pitakas.10

The Buddhist themselves put the Vinaypitaka at the head of the

Canon and we can follow it without any hesitation by giving

expression to the opinion that this is older than the Suttaphaka.n

The Vinaypitaka, “Basket of the discipline of the order” contains

rules of discipline. It deals with the rules and regulations for the

guidance of the Buddhist Sangha (order) and precepts for the daily

life of the Bhikkhus (monks) and Bhikkhunls (nuns). These rules

and regulations were promulgated by Buddha himself during the early

period as the situation arose. The Vinayaphaka thus contains mainly

moral instructions. The Buddhist traditions records that Vinaya

(discipline) is the life of Buddha’s teachings, therefore as long as

10. Wintemitz, M. AHistory of Indian Literature, Motilal Banarashi Dass, New

Delhi, 1993. P. 10.

11. H. Kern, Manual of Indian Buddhism, P.2 and La Vallee Poussin Buddhisme,

E’ tudes et. Materianx, P.27 considers the Vinayapitaka to be older.

11
Vinaya (discipline) lasts so long his teachings will also last.12 It is

the main gate way to Nibbwna.13

The following texts belong to the Vinayaphaka.

I. The Suttavibhatiga, consisting of (1) Maha vibhafiga and (2)

Bhikkhunl Vibhanga

II. The Khandhakas, consisting of (1) Mahavagga and (2)

Cullavagga.

III. The Parivara or Parivarapatha.

Suttavibhanga means “explanation of the Suttas” and here by Sutta

(skt. Sutra) the individual sentences of articles of Patimokkha.

12. VinayanamaBuddhasa sanassa a yu, vinaye thite sa sanam thitam hoti-

VmayapitakeParajikaAtthakatha pathambhago, AcharyaBuddhaghosha,

P.-10.

13. Vinayo anuppadaparinibba nattha ya. Ibid, P.72.

12
 The nucleus of the Vinayaphka is the P& timokkha 14 the name

given to a collection of the various Sikkhwpadas or precepts

contained in the Vinaya, beginning with the four P&r&jikas and

ending with the seventyfive Sekhiya dhammas. These precepts are

solemnly to be read out twice a month in every monastery at the time

of Uposatha ceremony. If they have broken any of the precept read

out then an individual priest is invited to make confession.

Pa timokkha may be described as the criminal code of the priests.

The origin of the term is exceedingly obsure. The usual Sanskrit

equivalent is Prwtimoksa, a work which defies analysis, but as it

14. S. Dutt. I. C. P90f. thinks that, even etymologically Pa-timokkha means ‘bone’

in this sense. The PTS Die, S.V. (also R.C. Childers, A Dictionary, of the Pa li

Language, s.v.) explains it by Pra timoksa “that which should be made binding”,

obligatory”, “obligation’ with reference to Ja taka V.P. 25 where it explanins

Samgara m Patimokham by a “binding promise”. The correct explanation of

this phrase is “a promise to be redeemed”. Accordingly, Patimokkha means” a

promise to be redeemed”.

13
was obviously invented apres - coup by the Northern Buddhists as a

slavish rendering into Sanskrit of the original Pali Patimokkha, we

may very safely disregard it. Here the word is wrongly referred to

pati + mukha on the analogy of mokkho, “principal = maukya, and

Pa mokkho, “eminent” =Pra mukha +ya. Minayeff in his preface to

his edition of Patimokkha quotes this etymology with correcting it

or offering suggestions of his own.15 Subhuti quates the following

from a TTka ,16 which is protected from falling down i.e. hell, and

leads towards heaven or Nibbana that is called Patimokkha.

Patimokkha is the oldest part of the Pa li Pitaka and its languages

appears to be older than that of the Nikayas. Two complete Sanskrit

15. Minayeff’s Edition of the Pra timoksa Sutra, St. Petersburg, Akad, 1869.

16. Yo tam pati rakkhati tammokkheti moceti apayikadi dukkhehi tasma

patimokkhamti vuccati. - Childers Robert Caesar. A Dictionary of the Pali

Language, Asian Educational Services, New Delhi, 1993, P. 363.

14
versions of this text have been discovered; one at Kuca17 and another

at Gilgit18 a list of transgressions against the rules of discipline of

the Order, together with the corresponding atonements. The two

hundreds and twenty seven rules for the guidance of the Bhikkhus in

determining the offences and the disputes of the Bhikkhus and

formulating punishment. The two hundreds and twenty seven rules

are divided into eight sections, viz. Pa ra jika Dhamma (rules

concering those acts which bring about defeat). Sanghadisesa

dhamma (rules which require formal meetings of the order), Aniyata

dhamma ( rules regarding undetermined matters), Nissaggiya

Pacittiya Dhamma (Pa cittiya rules involving forfeiture), Pacittiya

Dhamma (rules requiring repentance), Patidesaniya Dhamma (rules

17. Sanskrit version of Patimokkha, discovered from Kuca. Published by Louis

Finot in journal Asiatique, 1913.

18. Sanskrit version of Pra timoksa, discovered from Gilgit published by A.C.

Banerji & N. Dutt in Indian Historical Quarterly, 1953.

15
regarding matters which ought to be confessed), Sekhiya Dhamma

(rules of etiquette), and Adhikarana - Samatha Dhamma (rules

regarding the settlement of cases) which form is known as the

Pa timokkha code of Vinayphka.19

(i) The Sutta VibhaAga,20 i.e., the explanation of the Suttas, tells

in a sort of historical introduction how, when and why the particular

rule in question came to be held down.

(ii) The Khadhakas21 contain various rules and regulations for the
%

guidance of the Sangha and the entire code of conduct for the daily

life of the BhikkhAs (monks) Mid.Bhikkh.unl (nuns). They are divided

into two parts - the Mah&vagga and the cullavagga.

19. Law, B.C. ‘A History of Pali Literature’ Indological Book House, Delhi -

1993, P. 47

20. Benerjee, A.C. ‘Buddhism in India and abroad (world press, Calcutta 1973,

P. 122.

21. Ibid. P. 123.

16
 (iii) The Parivwrapwtha22 - It is the concluding text of the

Vinayapixaka and was composed much later than the Sutta Vibhanga

and the Khandhakas.

The Suttaphaka is a collection of the doctrinal expositions, large

and small, the suttas are usually in prose, ocassionally interespersed

with verses. They are the most important literary products of the

Buddhist literature. The Suttaphaka is thus, the primary source for

the doctrine of Buddha and his earlisest disciples. It consists of five

Nikwyas23 or collections, viz., Dlgha nikwya, Majjhimanikwya,

Samyuttanik&ya, Anguttaranikaya, and Khuddakanikaya which,

however, comprises fifteen independent treatises.

22. Ibid, P. 125.

23. According to Buddhaghosa, the eminent Pali commentator, the term ‘Nika ya’

denotes both collection and abode.

17
 The first four Nikwyas or “collections” have their contents the

Suttas24 or “doctrinary lectures”. These are either speeches of the

Buddha (sometimes also of one of his disciple, which are preceeded

only by a short introduction, in which is narrated where and on what

occasion the Buddha has delivered the speech,25 or their dialogues

with frame work narratives of the kind which we have already met

with in the Upanisads and in the Mahwbh&rata. But the form of the

Suttas is, however, as a whole prose only here and there. In some

Suttas the prose is interruped by verses (Gwthws) which are partly

quotations and partly verse insertions such as were popular at all

times in Indian literature at specially important places for enhancing

24. For Sutta the expression Suttanta is also used often.

25. Hence the typical beginning of every Sutta with the words, “Thus have I

heard (Evam me Sutam) one the lord was staying in etc. (for example in Sa vatthi

in the garden of Anathapindika”

18
the prose.26

The Abhidhamma Pitaka27 is the third main division of the Tiphaka

or ‘Basket of higher expositions or as R.C. childers puts it’ Basket

of Transcendental Doctrine. The 'word Abhidhamma means “higher

religion” or the “higher subtilize of religion,” It is used sometimes

to be translated by “metaphysics28. In reality however, Abhidhamma

has nothing to do with metaphysics, and so as to philosophy, it has

no more and no less connection with it than the Dhamma as taught in

the Suttaphaka and differs from the latter in its arrangement and

detailed, treatment. As far as the contents of the Abhidhamma are

concerned29” they do not form a systematic philosophy, but it is a

26. Stanzas are introduced with the words : “Here the following is said, “(tatth’

etam vuccati)” then they can be recognised as quotations (e.g. in D i ghanika ya

30).”

27. There is a book called Abhidhamma matika which is a summary of the whole

ofAbhidhamma or the metaphysics of Buddhism.

28. Wintemitz, M. ‘A History of Indian Literature, Vol. II, P. 160.

29. It is the opinion of Prof. G. P. Malalasekera.

19
 ABHEDHAMMA PITAKA

i l I i
DHAMMA SANGANI VEBEEANGA DHATUKATHA PUGGALAPANNATTl
>' >t y

KATHA YAMAKA PATTHANA

20
special treatment of the Dhamma as found in the Suttapixaka. Most

of the matter is psychological and logical; the fundamental doctrines

mentioned or discussed are those already propounded in the Suttas

and therefore, taken for granted.30

In his Sutralankara31, Asanga suggests four different

interpretations of the term Abhidharma

(i) It is called Abhidharma because it leads to Nirvana by

imparting instructions on truths Bodhipaksiyadharmas, Vimoksa, the

final goal, and the like.

(ii) It is also known as Abhidharma, as it constantly points out

elaborately the difference between the material (Rupl) and non

material (Arupl) of each individual Dharma (existent thing) with

illustrations.

30. G. P. Malalasekera, “Dictionary of Pali proper Name,” Vol. I, P. 138,

Munshiram Manoharlal Publishers Pvt. Ltd. New Delhi. 1995

31. Sutra lanikara has written by Asamga, ed. S. Levi, P. 54.

21

11 3/7
 (iii) It is also goes by the name of Abhidharma, for it overcomes

the opposition by questions of dispute and the like

(iv) It is also called Abhidharma, as it helps us in understanding

properly the essenece of the Sutra.

The term Abhidharma32 has been explained as pure transcendental

knowledge along with the knowledge of mind (Citta), mental states

(<Caitasika), ethical observances for purity (Anas ’ravasamvara) and

non mental objects (Cittaviprayukta) as its subordinate topics. The

text which deals with these topics is also known as Abhidharma.

Different interpretations offered by different scholars as to the

denomination of the term Abhidharma have been given above. The

fundamental idea expounded in all the works in the same, viz., the

32. Sphutarthabhidharmakosavyakya has written by Yas’omitra.—AHistory

of Pali Literature, Vol. I. Chap. Ill, P. 336, cf. Abhidharma Literature of the

Sarvastivada school by Dr. N. Dutt in his “Early History of the spread of

Buddhism and Buddhist Schools” p. 288.

22
attainment of transcendental knowledge, the goal which all Buddhists

yearn for33.

The term Abhidharma is sometimes translated by the english work

“Metaphysics”, but the word really imports “higher religion” or

“higher subtilize of religion” and not “Metaphysics”. The

Abhidharma, so far we know, deals mainly with the psycho analysis

of the mind of the meditating Bhiksu.34

In other works, it treats of the diffrent aspects of mind-culture

enabling one to attain the perfect knowledge. Thus it may be compared

favourably with the Western Psychology in its contents. The difference

is that the former treats of the mind of the religions personages, while

the latter of an average individual.35

33. Banerjee, A.C. “Sarva stiva da Literature” Calcutta, P. 52.

34. Ibid. P. 52.

35. Benerjee, A.C. “Sarva stiva da Literature” P. 52.

23
 In the Pali tradition,36 it is said that “Buddha first preached the

Abhidhamma to the Tavatimsagods, while living among them on

the Pandukambala rock at the foot of the Paricchattaka tree in the

Tavatimsa heaven during his visit to his mother there. Subsequently,

he preached it to Sariputta who used to meet Buddha when he came

down to the Manasasarovara for meals. Then Sariputta handed it

down to Bhaddaji and by successive succession of disciples it

reached Revata and others, and it took its final form in the Third

council held during the reign of King Asoka.”37

The Kashmirian Vaibhasika, however, maintain that Buddha

delivered sermons to different persons, at different places, and at

different times. They were later on collected by the Arhats and the

36. Atthasa lin i, P. P. 28-32, Sammohavinodani, P. 1, Manorathapurani, I. 77

and also Oldenbergs Introduction to the Vinayapit aka P. XXXTV.

37. Benerjee, A.C. “Buddhism in India and Abroad. P. 140

24
Srwvakas were worked into Abhidhamma treatises by them.38

The Sarvwstivwda school had seven Abhidharma treatises like

the Theravadins these treatises are available in Chinese translations

only. The Sutta and the Vinaya literary manuscript fragments are

now available in original Sanskrit, but unfortunately no fragment of

any of these important Abhidharma treatises in Sanskrit were found.39

The Abhidharmapitaka of the SarvIstivWda school, preserved in

its Chinese version, They are as follows :40

(i) Pmprasth&nasutra41 of Arya K&tyayanl putra.

(ii) SangltiparyWya of Mahakausthila.

(iii) Prakaranap&da of Sthavira Vasumitra.

38. Abhidharmakos’abhasya, B. B., P. 7 & Sarvastivada Literature A. C.

Benerjee. P. 52-53.

39. Ibid, P.53.

40. Ibid. P.54.

41. It has been retranslated from the Chinese version of Hiuen-Tsangby Santi

Bhiksu Sa str i. It contains two sections only.

•25
 (iv) Vijnanakaya of Sthavira Devasarma.

(y) Dhatukaya of Purna

(vi) Dharmaskandha of Arya Sariputra, and

(vii) Prajnaptisa strci of Arya Maudgalyayana.42

Similarly we found the seven treatises in TheravWda school They

are as follows.43

(i) Dhammasamganl

(ii) Vibhanga

(iii) Kathavatthu

(iv) Puggalapannatti.

(v) Datukatha

42. The Maha vyutpatti (ed. Sakaki, P. 109), however, gives the names of Six

Abhidharma treatises only instead of seven It omits the Vijna naka ya of Sthavira

Devasarma.

43. Law, B. C. A History of Pali Literature, P. 304. Cf. M. Wintemitzs, A History

of Indian Literature, P. 161-162.

26
 (vi) Yamaha and

(vii) Pauhana.

According to Govinda, A44. The seven books of the Abhidhamma

Pitaka are as follows :

(i) Dhamma Sanganl - enumeration of Physchic and material

properties, i.e. the elements and objects of consciousness.

(ii) Vibhahga - eighteen treatises upon various themes of a

philosophical, phychological; and ethical character.

(iii) Kathavatthu - book of disputed questions, with regard to the

(heretical) views of other Buddhis sects.

(iv) Puggala pannatti - book of qualities of character or types of

individuals.

44. GOVINDA A. LAMA, “The psychological attitude of early Buddhist

philosophy”. Motilal Banarasidass publishers private limited, Delhi, 1991. P.

146.

27
 (v) DhWtukathW : expositions of the functions of the senses in

their eighteen fundamental element the six organs, the six classes of

objects corresponding to them, and the six classes of consciousness

resulting from the mutual relationship of the two.

(vi) Yamaha - book of the pairs of opposite Matters of

psychological, ethical, and eschatological interest are noticeable

throughout the work. Mu la Yamaka deals with Kusaladhamma and

their roots. Khandha Yamaka deals with five Khandhas (aggregates),

e.g. rupa, vedana, sanfia. Sankara, andvinnana. Ayatana Yamaka

deals with the twelve ayatanas e.g., cakkhu, sata,.......etc. Dhatu

yamaka deals with the lighteen dhatusarelements. Sacca Yamaka

treats of four noble truths. Sanka ra Yamaka deals with threesanka ras.

Anusaya Yamakatreats ofthe anusayas (inclinations) e.g., Kamaraga,

patigha,......etc. Citta Yamaka deals with mind and mental states.

Dhamma Yamaka deals with Kusala and akusaladhamma. Indriya

Yamaka deals with the twenty two indriyas.

28
 (vii) Patxhana - book of the arisings of phychic and material

statics: causal connections and mutual dependence. The book consists

of three divisions : eka, duka and tlka. The twenty four paccayas or

modes of relations between things (dhamma) are so many Pat thanas.

The Abhidhamma is the totality of the psychological and

philosophical teachings of Buddhism. The teachings and thoughts of

Abhidhamma have been supported by all the Buddhist schools.

Without a knowledge of the Abhidhamma the nature and development

of Buddhism must ever remain wanting in clearness. Since here are

found conditions which possess growth and their own characteristics,

are revered and differentiated and said to be excellent on account of

these, it is called Abhidhamma. And this prefix ‘abhi’ is seen to

denote growth, possession of own characteristics, reverence,

differentiation, and excellence. ‘Dhamma’ is the Teachings taught

by the Enlightened one, the Buddha. It is one of the Three Treasures

ofBuddhism.

29
 <r

We know the seven texts in the Abhidhamma Pitaka whereas the

Puggalapannatti is a short work and also fourth book of this pitaka.

(a) Meaning of the title of the text Puggalapanffatti

Puggalapannatti means designation of human types. ‘Puggla’45

means an individual or a person as opposed to a multitude or class;

a creature, being, man46. It also called be hold that man47. The word

puggala (= pudgala) has often written in Buddhist Sanskrit literature

‘Pudgala’, means purusa, person, man, creature, soul. This terms

agreed by Senart oneword. Pumgala used in Buddhist Sanskrit

literature, Lalitavist&ra, Mah&vastu etc. also.48

45. “Pun’ti vuccati niraya, tasming galanti’ti puggala”, Visuddhimaggo, P. 310.

46. Childers, R.C. A dictionary of the Pali Language P. 390.

47. Tampuggalaijievapassatha, Dhammapadam ed. by V. Fausboll, Copenhagen,

1855. Page 61.

-48. Edgerton, Franklin ‘Buddhist Hybrid Sanskirt Grammar and Dictionary, Vol

- II, New Delhi, Ed. 1998, P. 347.

30
 “PannattP means notion, designation etc. It means what the

mind both conceives and renders articulate. According to

‘Pancuppakarana Auhakathcr5 — a commentary on

Puggalapannatti, 4Puggala’ means person and 4Pannatti’ means

explanation, preaching, pointing out, establishing, showing and

exposition. There, it says, Pannatti. These amount to so many (a)

designation (b) indications (c) expositions (d) affirmations and (e)

deposition (Pannapana desanct, Pakcrsana, thapanct ca

nikkhipantt). All these are the meanings of Pannatti.49

According to Govinda, A. The terms Pannatti50 in its wider

sense is explained in the Abhidhammattha SaAgaha (chapter VII)

49. Law, B.C. ‘A History of Pali literature’ Indological Book House, New Delhi,

1983. P. 329.

50. Govinda, A. ‘The Psychological Attitude of Early Buddhist philosophy and

its systematic representation according to Abhidhamma tradition, Patna

University, 1961, P. 170.

31
as that which is made know (Pannapiyatta) by terms, names, or

symbols, and as that which makes known (Pannapanato). In the

first case Pannatti is defined as Attha-Pannatti, the meaning of a

symbol, the idea or nation connected with or conveyed by it. In the

second care, it appears as Saddha -Pannatti or Nama Pannatti, the

sound, sign, or name by which an object is known or made known.

Nama Pannatti and Attha - Pannatti condition each other like subject

and object. They are logically inspirable, and on account of their

complexity, to be understood only in connection with their respective

relations.

The position of Jha «c-objects which had been classified under

the term ‘PannttV, will be clearer if we throw a glance upon the six

degrees of Attha Pannatti which are represented by the ideas of :51

51. Ibid, P. 171.

32
 (i) Inorganic, meterial forms, based on physical laws of nature;

examples: ‘land5, ‘mountain5,

(ii) Organized material forms, based on constructive intelligence;

examples; ‘house5, ‘chariot5;

(iii) Organic forms, based on the five psycho-physical

aggregates (Paneakhandha); examples: ‘man5, ‘individual5.

(iv) Immaterial forms of locality (dist) and time (k&la), based

on the revolutions of celestial bodies (like the moon),

(v) Immaterial forms of special quality (asamphutthakara, lit,

‘non-contact’); examples : ‘pit5, ‘cave5,5

(vi) Immaterial forms of Visualization based on spiritual

exercises (Bhavana, meditation); example : the after image

(PatibhWga nimitta)52 of hypnotic circles (kasina).

52. ‘Patibha ganimitta’ - it is the third degree of Ksina concentration.

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 Nama or Sadda - Pannatti the name or word by which a thing

is made known, is also divided into six classes according as a term

represents something that (a) exists (Vijjamana Pannatti) or (b)

does not exist (Avijjamana Pannatti) etc.

Keeping this manifold in mind nature of Pannatti we are now

able to understand the position of Pannatti in the general division of

mental objects (Dhammwlambanani) into three groups or six classes.

(I) two of them are related to the body : (1) the sensitive

(Pas&da-rupa) namely sense organs and sense objects, and (2) the

substle (Sukhuma-rupa) bodily qualities; comprising “the principles

of the two sexes, the vital and principle, the two media of

communication (Vinnatti), space; certain properties of matter, and

the nutritive principle of foods”53 bodily qualities;

53. Yogavacara Manual, part Vii P - 8 of C.A.F. Rhyo Davids’ Buddhist

phychology’ PP207 ft., 172 ft. (Shwezan Aung; Compendium ofphilosophy P

- 121).

34
 (IT) two are related to (4) the mind (citta) and (5) its functions

(cetasika).

(Ill) and two are of a more abstract nature. Pannatti and

NibbWna. It is said to be emancipated at times (kala-vimutta).

The work on the text Puggalapannatti is very hard. It is the

work of psycho-philosophical. In the text Puggala pannatti, we

find Lord Buddha discussed about the various types ofmen and their

nature or designations. According to Govinda, Anagarika54 the

problems of the human mind are different in each period or section.

In the earliest period everything that leads to the intensification of

self-consciousness is a necessary means of self-preservation. This

ego-tendency is a natural instinct.of protection because, by fixing the

limits between self and non-self, man depends himself against a

54. Govinda, A. Lama, ‘Hie psychological attitude of Early Buddhist philosophy’

Motilal Banarasidass publishers pvt. Ltd. Delhi, 1991. p 29-31.

35
boundless, overflowing world. But after this self-limitation has been

achieved the ego-tendency becomes a danger. It gradually acts like a

mental sclerosis. In order to prevent complete seperation and

seclusion (mental ossification) altruistic tendensis must set in. After

individuality has been established, the connection with the super­

individual must be opened again. Thus after self-affirmation has

reached its highest point, the development reverses its direction and

re-establishes the hermony (the equilibrium) through self-negation.

In terms of modem psychology the tendency of self-affirmation

is extravertive, directed towards the external world; the tendency

self-negation is introvertive i.e. directed towards the imier world,

within which the ego-illusion is dissolved (because an ego can only

bne experienced in contrast to an external world). The extravertive

and introvertive movements are as necessary in the life of humanity

as the inhalation and exhalation in the life of an individual.

36
 In the following diagram I have tried to show the extrovertive

and introvertive tendencies in the development of Indian thought and

religion, which I classify into three main periods, the period of Magic,

the period of Gods; and the period of Man. These periods coincide

with the discovery of analogy, logic and relativity.

The transition from one period to the other does not consist in

the sudden disappearance of certain elements and the origination of

entirely new ones, but in a change of emphasis. This change does not

take place abruptly but comes about by a gradual shifting of the centre

of gravitation. Thus magic practics did not simply vanish in the age

of Gods, but they had become a secondary function, subordinated to

the service of the gods, who were now in the centre of interest, nor

were the gods abolished in the age of Man but only left to themselves

deprived of their importance and of their influence on human life.

Similarly one should not think that in the second period logic

37
38
replaced analogy or that in the third period logic was abolished in

favour of a relativistic system of thought, but that in the second period

logic was added to analogy, and that in the third period logic was

modified by the discovery of relativity.

In the period of magic, man was impressed by the power which

manifested itself in the universe around him. His aspiration, therefore,

was the control of nature.

In the second period man had discovered the possibilities of thought

and instead of trying to controll nature he tried to understand and to

simplify it by his ideas (gods as exponents of power). His aspiration,

therefore was the discovery of ultimate unity.

In the third period man recognized the possibilities of his own

consciousness and psychic forces and his aspiration turned from the

unity of the universe to the hermony within himself, or herself i.e.,

freedom.

39
 Each of these three periods has a positive or creative and a negative

or conservative (relative) aspect.

The main curve represents the development of indian thought

(which perhaps may serve as an example of spiritual development

in general) through the described three period and through the

corresponding three layers of human psyche which result in emotional,

mental and spiritual activity and the corresponding attitudes of

animism, Theism and anthropoism, Mental activity naturally, does

not exclude the emotional, nor is spiritual activity opposed to

emotional or mental activities. Quite on the contrary : the spiritual

consists in the harmonious combination and co-operation of all psychic

faculties in the service of liberation. The secondary curve is to show

the medium progress. The points from where the extravertive and

introvertive tendencies begin to exercise their decisive influence

are marked by small circles. In this way Lord Buddha spoke to various

40
types of men too. Which we can know from the text of

Puggalapannatti. The conversations dealt with the nature, mental

structure and mental progress about the people from higher class to

lower class.

So, the “Puggalapannatti” means ‘description of individuals’

deals with the various personalities and characters in the form of

questions and answers55.

If) Date of Composition of the Puggalapannatti.

It is most difficult to ascertain the date of composition of the Pa li

Canonical text. Before the Enlightenment of Buddha, We can not

think of any text on Buddhism. The upper limit may be fixed on the

great demise of the Buddha. The first formal collection of the teacher

have taken place after that memorable event. To ascertain the date of

composition of the Abhidhamma Pitaka, three Buddhist councils

are very important. The first council was held on during the reign of

55. W. Geiger, “Pali literature and language, P. 23.

41
king Ajatasattu a little more than three months after the Maha

parinibbana of Buddha. This council was held at Rajagaha56.

There Mahakassapa (Skt. Mahakasyapa) took the precepter’s seat

in the First council. The Vinaya (=Rules and regulation for the Order)

andDhamma (=True teaching) compiled by Upa li and Ananda.

The second council was held during the reign of King Ka la soka,

a century after the Maha parinibbana of Buddha at Vesali (Skt.

Vais ali) on the ten points57.

56. Rajagaha is the Pali word, in Sanskrit Literary term is Ra jagrha, Ra jgir,

Giribraja the same term of Rajagaha. It was situated beside in another

historical place named Na landa.

57. The ten points are as follows

(i) That storing salt is a horn vessel in order to season unsalted foods. When

received was permissible (=SinigOona Kappa).

(ii) That taking the midday meal when the sun’s shadow showed two fingers’

breadth afternoon, was permissible (=Dva ngula Kappa),

(iii) That visiting the village after and there eating again if invited was

permissible (=Ga mantara Kappa).

42
 There Sabbakami took the precepter’s seat. The Monks then

recited the entire Dhamma and Vinaya.

The third council was held in the time of the king As oka, 218

years after the Mahaparinibbana of the Buddha under the leadership

(iv) That holding the Uposatha separately by monks residing in the same boundary

was permissible (=Ava sa Kappa).

(v) That carrying out of official acts by an incomplete chapter, in anticipation of

the consent of absent monks to be obtained afterwards, was permissible

(=Anumati Kappa).

(vi) That it was permissible to do something on the precedence of the preceptor’s

practice, (=Acinna Kappa).

(vii) That That taking unchumed milk, even after meal time, was permissible

(=Amathita Kappa).

(viii) That it was permissible to drink unfermental toddy (=Jalogim Pa turn).

(ix) That the use of a seal not of the preseribled size, if it were without fringe

was permissible; (=Adasakam Nisidanam).

(x) That it was permissible to accept gold and silver. (=Jataruparajatam) -

Buddhist councils and Development of Buddhism, Barua, Sumangala, P. 50; cf.

Buddhism in India and Abroad, Banerjee, Anukulchandra, P. 77.

43
of Moggaliputtatissa Thero at Asokarama in Pa taliputta (=Skt.

Pataliputra, now Patna). It may be in this council, seven treatises of

the Abhidhamma Pitaka were compiled. So the Abhidhamma Pitaka

is called Sattapakarana.58

In dealing with the chronology of the seven treatises of the

Abhidhamma Pitaka, we can only maintain that the order in which

these treatises are enumerated can be interpreted as the order of the

chronology. Any attempt at establishing such on interpretation would

be vitiated by the fact that the order of enumeration is not in all cases

the same. The order in which these are mentioned in the

Milindapanha59.

In this council Thera Moggaliputta Tissa expound the Kathavatthu

reputing the discentient views.

58. Ibid. p. 141. cf. Law, B.C. AHistory of Pa li Literature, vol. I. P. 304.

59. “Dhammasangani - Vibhan ganca, Katha vatthunca, Puggalam, Dhatu-

Yamaka-Patthanam, Abhidhammoti Vuccati”. - Milindapanha, P. -12.

44
 Nothing is known definitely about the date of the work

Puggalapannatti. Certainly it can be said that it was written after

the NikWyas. It is the oldest book of Abhidhamma Pitaka60. Perhaps

during the reign of Vattagamanl Abhaya the king of Ceylon (near

about 29 B.C. -17 B.C) the Puggalapannatti is compiled at first, in

Ceylon (now Srilanka), The Sinhali tradition also said that this book

was compiled after Pali Nikaya treatises61. The book therefore

represents the result of the disputes which took place in early

Buddhism about the nature of the person.

The Theravadin came to the conclusion that the puggala had no

reality. The puggala was not one of the dhammas. It was a mere

concept or pannatti.

60. Davids, Rhys, T.W. ‘Buddhist India’ P. 188.

61. Pandit Dharma dhar Maha sthavir, “Introduction to Puggala Pannatti’s in

Bengali edition ofjyotipal Maha thero p. (i).

45