Samutti-sacca and Paramattha-sacca

In Theravda Buddhism, there are two truths Samutti-sacca conventional truth and Paramatthasacca absolute truth. The Dhamma, embodied in the Sutta Piaka, can be seen both while Abhidhamma appears only the absolute truth (paramattha-sacca). In Abhiddhama, there are four realities (Paramattha) namely: 1) Citta - consciousness, 2) Cetasika mental factors, 3) Rpa - matters and 4) Nibbna summum bonum. Citta, Cetasika and Rpa are called Sakhata-paramattha conditioned realities because they are subjected to change. Nibbna is Asakhata-paramattha unconditioned reality because it does not change. Paramattha means, Paramo uttamo aviparito attho paramattho. Paramo and Uttamo mean the highest. Aviparito means that thing cannot be transformed into any other reality. For example, Pathavi (solidity) cannot be replaced by cohesion or temperature. Similarly, temperature cant be replaced by solidity. Another definition of Paramattha is, paramattha v assa attho paramattho. This means the four realities become the object of higher knowledge which developed through insight concentration. In Suttanta, there are two kinds of suttas; Neyattha and Ntattha. Neyattha means should be added some meanings and Ntattha means should not be added any meanings. Neyattha is referred to conventional truth (Samutti-sacca ) and Ntattha to absolute truth (paramattha-sacca). Manoratthapurani (Anguttaranikaya atthakatha) stated that the Buddha used conventional former language which is used by common people. For example, the Buddha said that Atthi attano ntho. In this, we should not take as it is. We have to add some meaning. Atta means five aggregates. But the people dont know the term five aggregates. Thats why the Buddha also used the term atta as person as the common people say. This is Neyattha-sutta as conventional former language. There are some discourses that we should not add anything. It means Ntattha-sutta. The Buddha says Sabbe sakhar anicc, etc. All conditional things are impermanent, unsatisfactory and non-self. We should not add anything to them. We have to understand these teaching as they are; everything is impermanent, suffering and soullessness. They are called Ntattha because they have already meanings as given. In the Sagiti sutta of Digha-nikaya, there are some lists of doctrines and four kinds of knowledge. We get two kinds of knowledge; (1) Samutiya-a - knowledge of convention and (2) Pariccheda- a knowledge of analysis. Thus, Pariccheda- a should refer to the knowledge of absolute and Samutiya- a definitely refers to the convention. Furthermore, we can see that Samketavacana sacca, lokasamutikaraa; convention becomes truth because it is accepted by the common people. Paramtthavacana sacca dhammana bhtakaraa, absolute also becomes truth because it is real meaning of the word. People have agreed upon the term man and woman referring to male and female. However, when we analyze them, we get five aggregates as absolute truth, the man as convention. In Abhidhamma, there are no conventional truths because Abhidhamma is dedicated for explanation of reality. Thereofore, in Abhidhamma, all are technical terms. They refer to the absolute truths that mean citta, cetasika, Rpa and Nibbna. All of them are absolute truths Paramattha-sacca.

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