The Dhātu-Kathā, the Third Book

The third book of the Abhidhamma is the Discourse on Elements, Dhātu-Kathā. This book deals with all realities, classified with reference to the khandhas, the ā yatanas (translated as bases) and the dhātus, elements. It deals with realities that are ‘included’( sangahita), or not included (asangahita), and this pertains to the different classifications of dhammas. It deals with dhammas that are associated (sampayutta) or dissociated (vippayutta). Only nāma can be associated with another nāma, such as citta and cetasikas. Rūpa does not have such a close association with nāma. The charts added by the translator makes the reading of these classifications easier. But we should not forget that all these classifications pertain to the reality appearing at this moment. The khandhas are citta, cetasika and rūpa arising and falling away at this moment. When seeing arises, there is the khandha of consciousness, viññāṇakkhandha, and there are the accompanying cetasikas: the khandha of feeling, vedanākkhandha, saññā khandha, saṅkhārakkhandha (including other cetasikas apart from feeling and saññ ā), and there is eyesense which is rūpakkhandha. As to the āyatanas, there are six internal āyatanas and six external ā yatanas. The internal āyatanas are the five senses and mind-base, manā yatana, which includes all cittas. The external ā yatanas are the five sense objects and dammāyatana, which includes cetasikas, subtle rūpas and nibbāna. When we see, hear or think we believe that a self experiences different objects, but in reality there is the association of the internal āyatana and the external āyatana, the objects “outside ”. As to the elements, these can be classified in different ways, and in this book they are classified as eighteen: the five senses, the five sense objects, the “five pairs” of sense-cognitions experiencing the five sense-objects (one of each pair being kusala vipākacitta and one akusala vipākacitta), and in addition: mind-element (mano-dhātu), dhamma-dhātu and mind-consciousness- element (mano-viññāṇa-dhātu). Mind-element and mind-consciousness-element comprise cittas other than the sense-cognitions. Dhamma-dhātu comprises cetasikas, the subtle rū pas (sukhuma rūpas) and nibbāna. In all these classifications concepts such as person or thing have not been included. Only paramattha dhammas have been included. We may think of concepts, but these are not real in the ultimate sense. Thinking itself is citta, it is a reality. If there is no understanding of realities as just elements, we shall continue to cling to the wrong view of self who sees, hears or thinks. Seeing is a dhātu that experiences an object, it is nāma. Visible object is rūpa, it is included in rūpakkhandha. Visible object or colour does not know anything, it is dissociated (vippayutta) from nāma, it is completely different from seeing.

Dhātus are not mere names, they have characteristics that can be directly experienced when they appear. We are reminded by the Dhātukathā that the teaching on elements pertains to realities appearing at this moment which are anattā, devoid of a self.