The later Pali texts define the term ‘abhidhamma’ as a supreme teaching. According to the Pali texts, this supreme teaching has been preserved in seven specific treatises, namely, Dhammasa nga ni, Vibha nga, Dhatukatha, Puggalapannatti, Kathavatthu, Yamaka and Pa tt hana. According to the Pali commentaries, the seven treatises originated from the Buddha’s awakening under the Bodhi tree. Then the Buddha preached them to the heavenly gods. These supreme teachings were made known to human beings by Sariputta, the disciple of the Buddha, and eventually handed down to Mahinda who is considered as the son of King Asoka. As Mahinda had come across to the isle of La nka, the seven treatises were established in and have been transmitted by the Mahavihara fraternity. Being based on the belief that the seven treatises convey the supreme teaching of the Buddha, the political rulers, who patronised the Mahavihara fraternity, have come to be associated with the Abhidhamma in the Pali texts. Given that the authority of the seven treatises has not been acknowledged in other traditions, the descriptions of the supreme teaching in the texts and inscriptions reveal an interesting development. At first, as a supreme teaching, the seven treatises were authorised in the Pali texts, which have been transmitted by the Mahavihara fraternity. Then, as a religio-political tool, they were adopted by the rulers of La nka for religious legitimation. Finally, as a religious object of profound wisdom and importance, the seven treatises, especially the Dhammasa nga ni, were venerated.
