THE ABHIDHAMMA CONCEPTION OF CONCEPT (PAÑÑĀPTI)

Reality as understood by the tradition is a dynamic process. This process can't be properly expressed by means of words and sentences as they present static conception such as „men, animals, trees“ etc., but as the one and only way of explaining the reality, language has to be used. However, one must be familiar with the nature of the language and it's limitation, so as not to be led astray by it. Among the topics of the Theravada Abhidhamma object (ārāmana) is concerned extensively. The objects are grouped according to the categories (indriya). Thus the visible (rūpa), sounds (sabda), smells (gandha), taste (rasa) and touch (phoṭṭhabba) correspond to the senses of the eye (cakkhu), ear (sota), nose (ghāna), tongue (jivha) and body (kāya) respectively. The 6th sense that is mind (mano) includes several objects normally called citta (mind), cetasika (mentual properties) pasāda rūpa paññatti (name idea , nation(?) concept) and object as to be explained along with the topics given in Abhidhamma. The topic paññatti is generally connected with explanation of paccaya (conditions) in Abhidhammic treatises and this indicates it's importance as a condition. Term paññatti occurs in many Abhidhammic works. The commentary of the Puggala paññatti not only defines a term, but also gives a number of classification of the categories. The term paññatti occurs in the first (?). Cha paññattiyo has two different meanings according to the commentary:

1. Dassanā - pakasanā (showing, explaining)

2. Tapanā – nikkhipanā (setting up, laying down)

The Pāli – English dictionary gives eight meanings to the term paññatti:

1. Making known

2. Manifestation

3. Descriptions

4. Designation

5. Name

6. Idea

7. Nation

8. Conception

These terms are showing the meanings of the term paññatti. Therefore it mentions the nominal conceptual things in the world with regard to the definitions given in Dhamma Sanganī. Y. Karunadasa says »Paññatti includes not only the names of things whether they are real or nominal, but also all concepts corresponding to them.« The Dhamma Sanganī the first book of the Abhidhamma piṭaka gives a list of synonyms of paññatti, when it defines a term:

»Tesam tesam dhammānaṃ,

sankha samañña paññapti,

vohāro nāmam nāmakammam,

nāma deyyaṃ nirutti abhilāpo Vyanjanaṃ.«

»That which is enumeration,

that which is designation and expression,

 a current turn, a name, e denomination assigning of a

name and interpretation,

a distinction mark of discourse on this or that Dhamma.«

In the later Abhidhamma literature the concept of paññatti is connected not only to word and meaning, but also to the psychological aspect. The origin of this trend can be traced to the commentary. For example, the Attasalini points out that the perception saññā is one of the courses of of the variety of connection. According to the definition given to the term paññatti it means „making known in various ways“ corresponding to the definition of attā paññatti in Abhidhamma. Two functions and explanation

1. Making the joyful.

2. Making keeng the knowledge of uneducated

These two aspects are very important as for the subject of Abhidhamma is concerned. The Attasalini explains that the study of Abhidhamma helps us to obtain the highest joy and endless happiness. As some of the most important information regarding the theory of word and meaning of paññati in the commentaries has been explaining. The various categories of paññatti are available in the commentary of Puggala Paññatti.

There are six paññattis

1. Khanda paññatti (the concept of aggregates)

2. Āyatana paññatti (the concept of argues of sense perception and mental cognation)

3. Dhātu paññatti (the concept of elements)

4. Sacca paññatti (the concept of truth)

5. Indriya paññatti (the concept of sense organs)

6. Puggala paññatti (the concept of person)

The about divisions and many more descriptions relating to them regarding the first five of the sixth paññattis mentioned in the commentary on Puggala paññatti, can be found in the vibhaṅga as well as in other Abhidhammic texts referred to earlier. After listing the sixth paññattis, the comentator mentions another sixth type of paññattis, these describe as they are not belonging to Pāli canon but to the method of commentaries

1. Vijjamana paññatti (something that exists)

2. Avijjamāna paññatti (something that doesn't exist)

3. Vijjamāna avijjamāna paññatti (something that doesn't exist by means of something else that exist)

4. Avijjamāna vijjamāna paññatti (something that exists by means of something else which doesn't exist) 5. Vijjamāna vijjamāna paññatti (something that exists by means of something els that also exists)

6. Avijjamāna avijjamāna paññatti (something, that doesn't exist by means of something else that likewise doesn't exist)