Later published by the Buddhist Publication Society as The Requisites of Enlightenment.

Cetasika means literally: ‘belonging to the mind.’ There are fifty two different cetasikas which each have their own characteristic and function.

The various objects of mind according to the traditional Theravādan exegesis.

1. Abhidhamma Notes by Jill Jordan and Richard Giles
2. Abhidhamma and Practice by Nina van Gorkom

… all are his fellow-passengers in the great journey of life, subject to the same universal laws and fundamental principles to which he himself is subject.

A thorough explanation of the process of rebirth from the orthodox, Theravāda perspective.

So if Americans are to understand Buddhist forms of meditation and if Buddhism is to be transferred successfully to America, Americans must understand sati development correctly. Unfortunately, such understanding is difficult to attain because of the great differences in language, philosophy and “worldview”

An introduction to the Theravāda view of the mind.

Three interpretations of bhavaṅga have been taken up for discussion. One is as found in the Netti that bhavaṅga designates each link of twelve factors of dependent co-arising in the context of āsava, which together produce bhava. Psychological and cosmological interpretations of bhava have been studied. […] The third interpretation occurs in the commentaries that bhavaṅga-consciousness is luminous and pure, it is a natural consciousness and all beings pass away with this state of consciousness.

There are, in short, 89 types of consciousness. They are fourfold. How? (i) Moral, (ii) Immoral, (iii) Resultant and (iv) Functional in classification.

This is a translation of the circa 10th-century Ceylon Abhidhamma summary: the Nāmarūpasamāso, also known as the Khemappakaraṇa in Burma, where the text gained some popularity.

The book itself starts with a “matika,” a list of classifications of dhammas, which are ideas or phenomena. It includes 22 three-fold and 100 two-fold classifications by the Abhidhamma method and 42 by the Sutta method. The main content is divided into four parts: the first covers states of mind, the second covers material phenomena, the third explains the matika classifications using the first two parts, and the fourth further elaborates on these classifications, excluding the Sutta method’s two-fold classifications.

The Abhidhamma is not for those timid souls who are not content that a philosophical thought should not actually contradict Buddhist tradition, but demand that it must be expressly, even literally, supported by canonical or commentarial authority. Such an attitude is contrary to the letter and the spirit of the BuddhaDhamma.

In this collection of essays, Venerable Nyanaponika Thera makes the complex principles and methods of the Abhidhamma accessible, focusing on Dhammasangani. He delves into the nature of consciousness, time, and the psychology of spiritual development. The book highlights the ongoing relevance of Buddhist thought for contemporary philosophical and psychological inquiry.

The Abhidhamma Piṭaka reflects the scholastic nature of its origin: the teachings in teachable form. Because of its complexity it outgrew this early role…

In order to reach a proper understanding of the Buddha’ s Teaching, it is necessary to discover exactly what is meant by the five aggregates of clinging. For these are, as we see, dukkha…

If bhavaṅga is “unconsciousness”, then it certainly is not unconsciousness in the sense of a mental blank. In fact bhavaṅga is understood in the texts as in most respects sharing the same properties as other types of consciousness; bhavaṅga is not something different from consciousness, rather it is consciousness operating in a particular mode

The point of commonality of the teachings is that they are all concerned with how something works: none of them is concerned with what something is, or, indeed, with what it is not. Most crucially, they are focused on how all the factors of human existence in the cycle of lives are dependent on other factors.

In reality there are only three things: mind, matter, and Dhamma.

Kamma is neither fatalism nor a doctrine of predetermination.

… people from 30 yojana around flocked to witness this spectacle, and you can well believe it. This must have been the most astonishing and spectacular thing that they had ever seen

On how the early legend of Sankassa gives us confidence that the Pāli-Canon was well-preserved.

Isn’t the Abhidhamma the highest?

I’m gripped by a somewhat peculiar trepidation as I tiptoe into the hallowed portals of the abhidhamma, my feet echoing too loudly in the cavernous austerity.

The Buddha was not a butterfly collector.

We may begin with one simple list, but the structure of early Buddhist thought and literature dictates that we end up with an intricate pattern of lists within lists

These are the over two hundred kinds of knowledge that arise in one who develops concentration by mindfulness of breathing with sixteen grounds

… the earliest extant, detailed commentary on Buddhist meditation available in an Indic language

The Path of Discrimination was a key influence on later meditation manuals (such as the medieval Visuddhimagga) and is the oldest such commentary in existence, giving us a rare insight into the early Indian commentarial and meditation traditions.

For a translation of the entire Paṭisambhidāmagga, see SuttaCentral

The fossils found clearly show that there has been a development from reptile to bird, even though the particular animal whose remains have been discovered was of course not the first one to start jumping or gliding from one tree to the next. Comparable to the fossils of an archaeopteryx, some early discourses reflect particular stages in the development of Buddhist thought.

Although you do not move…

The magga, then, is not a ‘path’ as a series of steps, but a particular way of approach, a way of operating, an orientation that is fully equipped only when it has eight factors. It can then do its work of perfecting noble sīla, then noble samādhi and then noble paññā.

… the Noble Eight-factored Magga is neither the general practice of Buddhism, including ordinary levels of samatha and vipassanā meditation, nor, as in the developed Abhidhamma-cum-commentarial view, only the instant prior to stream-entry. It is a specific eight-factored way of approach, or skilful method that can arise when the mind is free of the five hindrances, especially during a sermon on the four ariya-saccas or when there is samatha and strong vipassanā into the three marks

If you can intentionally kill out of compassion, then fine, go ahead. But are you sure? Are you sure that what you think are friendliness and compassion are really friendliness and compassion? Are you sure that some subtle aversion and delusion have not surfaced in the mind?

To approach what, for the want of a better term, we call the mythic portions of the Nikāyas with the attitude that such categories as “mythic symbol” and “literally true” are absolutely opposed is to adopt an attitude that is out of time and place. It seems to me that in some measure we must allow both a literal and a psychological interpretation. Both are there in the texts.

Note that I (~KhBh) have removed pages 206–210 from the linked PDF as they contain a lengthy and irrelevant digression into Mahāyāna doctrine. If you’re interested, you can find the full article here.