AtthasÃÂlinë (Pali; lit. "Expositor of Meaning"), also known as the Dhammasaá¹ gaá¹Âë-aá¹Âá¹ÂhakathÃÂ, is one of the Theravadin Buddhist commentaries (Atthakatha) on the Dhammasangani, the first book of the Abhidhamma Pitaka. It was composed by Buddhaghosa, based on a Sinhalese commentary known as the MahÃÂpaccarë. The title has been translated as "The Expositor" or "Providing the Meaning".
In addition to explaining technical terminology of Buddhist psychologyâÂÂsuch as cetasika (mental factors), rà «pa (matter), and nibbÃÂnaâÂÂthe AtthasÃÂlinë also preserves information on history, geography, and doctrinal interpretation. It is widely studied among Abhidhamma students and is one of BuddhaghosaâÂÂs most well-known works.
In the colophon of the text it is clearly stated that Buddhaghosa composed the work. According to his biography, while residing at the monastery of his teacher Revata, Buddhaghosa first composed the ÃÂÃÂnodaya and then intended to write the AtthasÃÂlinë on the Dhammasangani as well as commentaries on the Paritta. Revata, however, advised him to travel to Sri Lanka to consult the Sinhalese commentaries that had been composed by Mahinda and other elders based on the original recitations of the Councils.
Buddhaghosa then went to Sri Lanka and retranslated the old Sinhalese commentariesâÂÂoriginally rendered from Pali into SinhaleseâÂÂback into Pali. This suggests the AtthasÃÂlinë may have been begun in India but completed in Sri Lanka. Scholars indicate it was composed after the SamantapÃÂsÃÂdikÃÂ, which was compiled c. 384âÂÂ430 CE in Anuradhapura, Sri Lanka.
The content of the AtthasÃÂlinë is both doctrinal and encyclopedic. It expands on the Abhidhamma Pitaka with elaborate explanations and contextual discussions.
Within the AtthasÃÂlinë, Buddhaghosa systematically explains the fifty-two mental factors (Pali: cetasikas) listed in the Dhammasangani.
The commentary defines and classifies dhammas comprehensively. It presents discussions on resultant consciousness (vipÃÂkacitta) according to different elders (in the CittuppÃÂdakaá¹Âá¸Âa), and cites descriptions of the mindâÂÂs nature from texts such as the Milindapañha attributed to NÃÂgasena.
For example, it defines citta ("mind") as that which cognizes objects, comparing it to a city-guard who examines those who enter and recognizes whether they are local or foreign.
It also explains bodily, verbal, and mental actions. For instance, an intention to kill deer that is not carried out is not yet bodily action (kÃÂyakamma), but is still described as unwholesome mental misconduct (kÃÂyaduccarita).
The text also records the history of Abhidhamma transmission, historical figures (e.g. ÃÂḷÃÂra KÃÂlÃÂma, Ajita, Kondañña, King Duá¹Âá¹ÂhagÃÂmaá¹Âë, Mahinda, NÃÂgasena, Dëpaá¹ kara Buddha, Vipassë Buddha, Queen MallikÃÂ, SujÃÂtÃÂ), and geographic details such as rivers (Aciravatë, Gaá¹ gÃÂ, GodhÃÂvarë, NerañjarÃÂ, Mahë, Sarabhà «, AnomÃÂ) and places (KÃÂsi, Kosala, Isipatana, Jambudëpa, Jetavana, Tambapaá¹Âá¹Âi, PÃÂá¹Âaliputta, RÃÂjagaha, SÃÂketa, SÃÂvatthi).
The AtthasÃÂlinë was translated into various languages in TheravÃÂda Buddhist countries. In the 17th century CE, Manirathana Thera translated it into Burmese.
Later sub-commentaries include: