Dear Johnny,
In the Suttanta we read that the Buddha explained the Dhamma to
different people at different places and adapted his way of
explanation to the dispositions of people. He spoke about persons,
living beings. Through the Abhidhamma we learn that what we call a
person or being are mental phenomena and physical phenomena which are
non-self.
We read in the 'Expositor' (the Co. to the Dhammasangani, the first
book of the Abhidhamma), p. 3,4 that Abhi is used in the sense of
preponderance and distinction.
Also in the Suttanta there is the teaching of Abhidhamma, such as the
teaching about the khandhas, the elements, the aayatanas, but in the
Abhidhamma these are classified in more detail. Also in the Suttanta
the Buddha taught about kamma and vipaaka, but in the Abhidhamma
these are taught in more detail. We learn about all the different
kinds of volition and about all the different kinds of vipaakacitta.
We learn about all the different cetasikas that acompany citta. We
learn about the twentyfour classes of conditions by which phenomena
are related to each other.
In the Suttanta the Buddha taught about the Paticca Samuppada, but
when we apply the twentyfour conditions to this teaching, we gain a
deeper understanding of the links of the Paticca Samuppada, and of
the ways by which each link condiitons the following link.
In the Suttanta we receive strong reminders in brief to cultivate
kusala, avoid akusala and purify the mind. Such impressive reminders
are most helpful. If we, next to the Suttanta also study the
Abhidhamma we receive great support so that we come to know exactly
what kusala is and what akusala. We also learn that what we used to
take for kusala and noble conduct is in fact often akusala. We learn
about the deep underlying motives of our actions and speech. We learn
what we did not know before.
When a person speaks harsh words to us we are likely to blame the
other person as the cause of our unhappiness. Through the Abhidhamma
we learn about the real causes of the events of life. Hearing an
unpleasant sound is vipaakacitta, the result of kamma performed in
the past. Unhappy feeling is akusala, and this arises due to the
latent tendency of dosa that has been accumulated. Thus, when we
apply the Abhidhamma we do not blame others but we know that we
ourselves are at fault.
The teaching of the Vinaya, Suttanta and Abhidhamma is one teaching
and we can profit from each part of the teachings, we need them all.
This does not mean that everybody should study the whole of the
Abhidhamma, but a basic understanding of some details is most
helpful. It helps us to gain more understanding of the deep meaning
of the Suttanta.

Johnny, your question deserves a more extensive answer, but I am just
going on a trip.
Nina.
Op 22-jun-2007, om 2:13 heeft johnny pruitt het volgende geschreven:

> What is the difference between the suttanta method of enumeration
> and the abhidhamma method of enumeration.

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