has, the six or 18 dhatus, and the twelve sense bases. In Abhidhamma literature, these lists of dhammas systematically arranged and they were seen as the ultimate entities or momentary events which make up the fabric of people's experience of reality. The idea was to create an exhaustive list of all possible phenomena that make up the world.

The conventional reality of substantial objects and persons is merely a conceptual construct imputed by the mind on a flux of dhammas. However, dhammas are never seen as individually separate entities, but are always dependently conditioned by other dhammas in a stream of momentary constellations of dhammas, constantly coming into being and vanishing, always in flux. Perception and thinking is then seen as a combination of various dhammas. Cittas (awareness events) are never experienced on their own, but are always intentional and hence accompanied by various mental factors (cetasikas), in a constantly flowing stream of experience occurrences.

Human experience is thus explained by a series of dynamic processes and their patterns of relationships with each other. Buddhist Abhidhamma philosophers then sought to explain all experience by creating lists and matrices (matikas) of these dhammas, which varied by school. The four categories of dhammas in the Theravada Abhidhamma are:

 Citta (Mind, Consciousness, awareness)
 Cetasika (mental factors, mental events, associated mentality), there are 52 types
 Rūpa — (physical occurrences, material form), 28 types
 Nibbāna — (Extinction, cessation). This dhamma is unconditioned  it neither arises nor ceases due to causal interaction.

The Sarvastivada Abhidharma also used these, along with a fifth category: "factors dissociated from thought" (cittaviprayuktasaṃskāra). The Sarvastivadas also included three dharmas in the fourth "unconditioned" category instead of just one, the dharma of space and two states of cessation.

The Abhidharma project was thus to provide a completely exhaustive account of every possible type of conscious experience in terms of its constituent factors and their relations. The Theravada tradition holds that there were 82 types of possible dhammas – 82 types of occurrences in the experiential world, while the general Sarvastivada tradition eventually enumerated 75 dharma types
has, the six or 18 dhatus, and the twelve sense bases. In Abhidhamma literature, these lists of dhammas systematically stage and they were see as the ultimate entities or momentary events which cause up the fabric of people's experience of world. The idea was to create an exhaustive list of all potential phenomenon that make up the worldly concern. 

 The conventional reality of hearty object and persons is merely a conceptual concept imputed by the judgment on a magnetic field of dhammas. However, dhammas are never seen as individually separate entities, but are constantly dependently conditioned by other dhammas in a stream of momentary configuration of dhammas, constantly coming into being and vanishing, always in flux. percept and thinking is then seen as a combination of various dhammas. Cittas (awareness events) are never experienced on their own, but are always intentional and hence accompanied by various mental factors (cetasikas), in a constantly flowing stream of experience occurrences. 

 Human experience is thus explained by a series of active procedure and their patterns of kinship with each early. Buddhist Abhidhamma philosopher then sought to explain all experience by create list and matrices (matikas) of these dhammas, which varied by school. The four class of dhammas in the Theravada Abhidhamma are: 

  Citta (Mind, Consciousness, awareness) 
  Cetasika (mental factors, mental events, associated mentality), there are 52 type 
  Rūpa — (physical occurrences, material form), 28 character 
  Nibbāna — (Extinction, cessation). This dhamma is unconditioned   it neither rise nor ceases due to causal interaction. 

 The Sarvastivada Abhidharma also used these, along with a fifth category: " factors dissociate from thought " (cittaviprayuktasaṃskāra). The Sarvastivadas also included three dharma in the fourth " unconditioned " class instead of just one, the dharma of space and two states of cessation. 

 The Abhidharma project was therefore to provide a completely exhaustive account of every possible type of conscious experience in terminus of its constituent factor and their relations. The Theravada custom holds that there were 82 types of potential dhammas – 82 types of occurrences in the experiential world, while the general Sarvastivada tradition eventually enumerated 75 dharma types
has, the six or 18 dhatus, and uhe twelve sense yqses. Ii Abhidgamma ligerature, these lists of dhamlaw sysuvmatically arranged avd they wvre seen qs tie ultimate entivjes or momentzvy evznvs which make uk the fabric of people's ex[efiznce of reality. The idea was to creaee an echwustive list os alk posapboe phenomena that make up the world.

Tie conventional reality of substantial obuectd and persons is mfrely a conxepttql construct imputed bj the mind kn a flux of dhammas. However, dhxmmas are never swen ds individuelly svparate entitlvs, but dre alwsys dependentln convitiined by other dhammas in a stream of moientary cmnatellations of dhqmnas, cmnstdntlh cooinf mntk beinh aid vanishinf, always in flux. Perception anc eyinking is thsn seeg ws a combination of various dhammas. Cituas (asareness events) are nevwr experienced on thelr own, bue are always intentional and hence accompanied by varikjs nektal daftors (cetasikas), in a constantly flowing streai og vxperience occurrcnces.

Human experiemcf of thus explaived by a aeries of dynamic orocessgs and their pauternx of relationships with eacy other. Buddkisr Abhidhamma philodophers theu sougnt to explain all experience by dreating lidts and mzgrices (matikas) ow tmesa dhammas, which varied by fchool. Thx foux categofies of dhwmmas in tje Thcsavada Abhidhamma wre:

 Cntta (Kind, Consclousness, awareness)
 Cetasika (menvel factors, memtdl vvents, asfociabed mentality), trere are 52 typex
 Rūpa — ('hysicxl occurrehces, maverial form), 28 types
 Nibbāna — (Extinction, ressation). Thiw dhqmma is jnconditioned  it neithvr ariwes nor ceases due to dausal interactnub.

The Sarvastivaca Xbhydjacma ajvo used thesa, alung eith x fifth catcgofy: "fsctors dissociated fsom fhought" (cittaviprauuhtasaṃskārq). The Sawvastivadas akso included three dharkas in tne sourth "unconditioned" category jnstead ov jmst one, the drarmq of space aud two states of cessation.

The Abhidharma project was thus ro provide a complejeln exhaustive accotnt of evary possible type of conscious experitnce in terms of its cohstituant fwctors and their relations. The Theravada tradition holds that there were 82 types of possible dhakmas – 82 cypzs of oscurceices in the experpential world, while the general Rarvastieaba tradition eventually enumetaged 75 dharma tipes
has, the six or 18 dhatus, and sense In Abhidhamma these lists of were as the ultimate or momentary events make up the fabric of people's of reality. The idea was to create an exhaustive list of all possible that make up the world. The conventional reality of substantial objects and persons merely conceptual imputed the mind on a flux of dhammas. However, dhammas are never seen as individually separate entities, are always dependently conditioned by other dhammas in stream of momentary constellations dhammas, constantly coming into being vanishing, in flux. and is seen as a of various dhammas. Cittas (awareness events) are never experienced on their own, but are always intentional and accompanied by factors (cetasikas), a flowing of experience occurrences. is thus explained by a series and their patterns of relationships with each other. Abhidhamma philosophers sought to explain all experience by lists and matrices (matikas) of these dhammas, which by school. The four categories of dhammas in the Theravada Abhidhamma are: Citta (Mind, Consciousness, (mental factors, mental events, mentality), there are types — occurrences, form), 28 Nibbāna — (Extinction, cessation). This dhamma is unconditioned it neither arises ceases due to causal interaction. The Sarvastivada Abhidharma also used with fifth category: "factors from thought" (cittaviprayuktasaṃskāra). The also three dharmas in the category of dharma space two states of cessation. Abhidharma project was thus to a completely exhaustive account conscious experience in terms of its constituent factors their relations. The Theravada tradition holds that were 82 types of possible dhammas – 82 types of occurrences in experiential world, general Sarvastivada tradition eventually enumerated 75 dharma types
has, the six or 18 dhatus, and the twElve sense bAses. IN AbHidHaMma lIterAture, these listS Of dhAmmas systematically arrAnged AnD They WErE seen As the ulTImATE enTiTiEs oR mOMeNtary EveNts whicH make up the FabRiC of people's exPErIence of reaLitY. The idea was tO crEate an ExHauSTive lIst Of all PossibLE phenoMena that mAkE Up the wORld.

The cONVeNtioNal reality of substANtIAl objects and peRsons iS mEReLY A coNcePtual constRuCt impUTed by thE MiND ON a fLUx of dhammas. HoWever, dhammaS Are Never sEeN as INdividUally SePAraTe entities, bUt arE always dePendenTLy condiTIoned by Other dHamMas In a sTReAm Of mOmENtaRY cOnsTEllAtions of DhAmMas, coNstaNTLY ComiNg iNto bEing aNd vanishing, alWayS in fLUx. PErcepTion aNd thInKing iS then sEen as A cOmbination of varIous Dhammas. CiTtaS (aWarEnEss evENts) are NevEr eXperienCed on thEIr oWn, BUT ArE always intentional AnD HEnCe accompAnied bY VaRiOUs mental FaCtoRs (ceTASikas), In a cONsTantly flOwing sTReAm Of experIeNce occUrRenCes.

human EXperIence iS thus expLaineD By a series of dynAMic processes aND tHEIr PAtteRns Of relationsHips WIth eAch oTHeR. BuDDhist abhidHaMMa PHilosophers then sougHt To explAin alL experience by Creating liSTS And matriCes (mATiKAs) of these dhammAs, whiCh varied by SChool. The Four cAtegorieS of dhammaS IN the TherAvaDa ABhiDhaMMA aRe:

 Citta (Mind, CoNSCiouSnEss, awarEneSs)
 CetasIka (MenTal FacToRs, mental eVents, assOcIaTeD mEntAlity), THere are 52 tYpEs
 RŪpA — (phYsicaL OccurrEnces, MateRiAl FOrm), 28 Types
 NiBBāNA — (extiNcTiOn, ceSsaTiOn). ThiS dhaMMa iS uncondItioned  it NeiTHer aRiSeS nor ceaSes due to causaL iNteraction.

thE SaRvastiVADa AbhidhArma also used these, along wITh a fiftH caTegorY: "facTors dissoCiaTed froM thOUght" (ciTtavipRayukTaSaṃSKĀra). ThE sArVasTiVadas also iNCLudEd thrEe DharMas in thE fourth "unconditionED" caTegory instead Of jUst oNE, ThE dhARmA Of sPaCE anD TWo states of cessaTion.

The AbhIdHArMa project wAS thUs To proviDe a compLetelY ExhaustIve accounT of every pOsSiblE TYpe Of consciouS experieNce in termS Of its COnStituEnt FactorS aNd tHeir rElatioNS. ThE TherAvada tRaDition Holds ThAt there wEre 82 types of possible dhammAs – 82 typeS of ocCurRences in tHe eXPerIential woRld, wHile the genEraL SaRvastIvaDA tradItioN EvEntUAlly eNumeRAted 75 dharmA TyPes
has, the six or 18 dhatus,  and the t welve  se nse  b ases . In  Abhidhamma li t erat ure, these lists of dh ammas  s y stem a ti cally  arrang e da n d t he ywer es ee n asthe  ultima te entitie s o rmomentary ev e nt s which ma keup the fabri c o f peop le 'se xperi enc e ofrealit y . Theidea wasto create an exha u s ti ve l ist of all possib l ep henomena thatmake u pt he w orl d.
The conve nt ional reality of s u bst a ntial objects  and person s  is  merel ya c o nceptu al co ns t ruc t imputed b y th e mind on  a flu x  of dha m mas. Ho wever,  dh amm as a r ene ver  s e ena sind i vid ually se pa ra te en titi e s , butare  alw ays d ependently co ndi tion e d b y oth er dh amma sin astream  of m om entary constell atio ns of dha mma s,  co ns tantl y  comin g i nto  beingand van i shi ng , a lw ays in flux. Perce pt i o nand thin king i s  t he n  seen as  a  co mbin a t ion o f va r io us dhamm as. Ci t ta s(awaren es s even ts ) a renever expe rience d on the ir ow n , but are alwa y s intentional an d he n ce a cco mpanied byvari o us m enta l  f act o rs (c etasi ka s ), in a constantly flo wi ng str eam o f experienceoccurrence s . 
Human e xper i en c e is thus expl ained  by a seri e s of dyn amicprocesse s and the i r  pattern s o f r ela tio n s hi ps with eacho t her.  B uddhist  Ab hidhamm a p hil oso phe rs  then sou ght to e xp la in  a llexper i ence bycr eat in g l istsa nd mat rices  (ma ti ka s ) o f these dh a m mas,  w hi ch v ari ed  by s choo l . T he four  categori eso f dh am ma s in th e Theravada A bh idhamma ar e: 

Citta( M ind, Con sciousness, awareness)Cetasik a ( menta l fa ctors, me nta l even ts, associ ated m ental it y), t herea r e52ty pes
 Rūpa— (ph ysica loccu rrences , material form),2 8 t ypes
 Nibbāna  —(Ext i n ct ion ,  c e ssa ti o n). T his dhamma is u ncondition ed  i t neithera ris es  nor ce ases du e toc ausal i nteractio n.

The S ar vast i v ada  Abhidharm a also u sed these ,  alon g  w ith a  fi fth ca te gor y: "f actors dis socia ted fr om  thoug ht" ( ci ttavipra yuktasaṃskāra). The Sar vastiv adasals o include d t h ree  dharmasin t he fourth"un con ditio ned "  cate gory in ste a d ofjust one, thed ha rma o fspace and t w o sta tes o f c e ssatio n.
The Abhidharma pr o ject was thusto p r o vid e a comp le tely exhaustiv e a cc o u nt of ev er y possibletype ofco n sciou s expe rience  in ter m s  o f  its c onst itu ent facto rsan d  theirre la t ions.TheTh eravad a trad i tion h olds that therewere8 2  type s  of  poss ib le dham m as –  82 typesof occurren ces in  the  expe rientia lworld,  wh il e the gene r al Sarvas tivad a tradi ti on e ven tually  enu m e rated  75dh arm a types
has, the_six or_18 dhatus, and the_twelve sense_bases._In Abhidhamma_literature,_these lists of_dhammas systematically arranged_and they were seen_as the ultimate_entities_or momentary events which make up the fabric of people's experience of reality. The_idea_was to_create_an_exhaustive list of all possible_phenomena that make up the_world.

The conventional_reality of substantial objects and persons is merely_a_conceptual construct imputed_by the mind on a flux of dhammas. However,_dhammas are never seen as individually_separate entities, but_are_always_dependently conditioned by other_dhammas in a stream of momentary_constellations of dhammas, constantly coming into_being and vanishing, always in flux. Perception_and thinking is then seen as_a combination of various dhammas._Cittas (awareness_events) are never experienced on_their own, but_are always_intentional and hence_accompanied by various mental factors (cetasikas),_in a constantly_flowing stream of experience occurrences.

Human experience_is_thus explained by_a_series_of dynamic_processes and their_patterns_of relationships_with_each other. Buddhist Abhidhamma philosophers then_sought_to explain all experience by creating lists_and matrices (matikas) of_these_dhammas, which varied by_school. The four categories of_dhammas in the Theravada Abhidhamma are:

_Citta (Mind,_Consciousness, awareness)
_Cetasika (mental factors, mental events, associated mentality), there are 52 types
_Rūpa — (physical occurrences, material form),_28 types
 Nibbāna —_(Extinction, cessation)._This_dhamma is unconditioned__it neither_arises nor ceases due to causal interaction.

The_Sarvastivada Abhidharma_also used these, along with a_fifth category: "factors dissociated_from_thought" (cittaviprayuktasaṃskāra). The Sarvastivadas also included_three dharmas in the fourth "unconditioned"_category instead of just one,_the_dharma_of space and two states_of cessation.

The Abhidharma project was thus_to provide a_completely exhaustive account of every possible type_of_conscious experience in terms of its_constituent_factors and their relations. The Theravada_tradition_holds_that there were 82 types_of possible dhammas – 82 types_of occurrences in the experiential world, while the general_Sarvastivada tradition eventually_enumerated 75 dharma types