“Important elements of Abhidhamma methodology probably go back to the Buddha’s
lifetime” (dr rupert gethin)
However this attempt is
taken to explain the vital matters with regard to Abhidhamma under the guidance
of Lecture Ven. Gonadeniye pannāratana thero basing on the topic of “discuss
the advantages of Abhidhamma study.” Therefore i intend to indicate more
informations regarding Abhidhamma, the origin of the Abhidhamma, advantages of
Abhidhamma and so on sub topics for the success of this assignment. Therefore
it can be said that everyone can gain sufficient knowledge on the above topic
by reading this assignment.
The origin of the Abhidhamma
Although
modern critical scholarship attempts to explain the formation of the Abhidhamma
by a gradual evolutionary process, Theravāda orthodoxy assigns its genesis to
the Buddha himself. According to the great commentary (mahā-atthakathā)
quoted by Ācariya Buddhaghosa, "what is known as Abhidhamma is neither a
province nor the sphere of a disciple; it is the province, the sphere of the Buddha’s."
the commentarial tradition holds, moreover, that it was not merely the spirit
of the Abhidhamma, but the letter as well, that was already realized and
expounded by the Buddha during his lifetime.
The
atthasālinī relates that in the fourth week after the enlightenment,
while the blessed one was still dwelling in the vicinity of the Bodhi tree, he
sat in a jewel house (ratanāghara) in the northwest direction. This
jewel house was not literally a house made of precious stones, but was the
place where he contemplated the seven books of the Abhidhamma pitaka. He
contemplated their contents in turn, beginning with the dhammasangani,
but while investigating the first six books his body did not emit rays.
However, upon coming to the patthāna, when "he began to contemplate
the twenty-four universal conditional relations of root, object, and so on, his
omniscience certainly found its opportunity therein. For as the great fish Timiratipingala
finds room only in the great ocean 84,000 yojanas in depth, so his omniscience
truly finds room only in the great book. Rays of six colors namely indigo,
golden, red, white, tawny, and dazzling issued from the teacher's body, as he
was contemplating the subtle and abstruse Dhamma by his omniscience which had
found such opportunity."
Theravāda
orthodoxy thus maintains that the Abhidhamma pitaka is authentic word of the Buddha,
in this respect differing from an early rival school, the Sarvāstivādins’. This
school also had an Abhidhamma pitaka consisting of seven books, considerably
different in detail from the Theravāda treatises. According to the Sarvāstivādins’,
the books of the Abhidhamma pitaka were composed by Buddhist disciples, several
being attributed to authors who appeared generations after the Buddha. The Theravāda
school, however, holds that the blessed one himself expounded the books of the
Abhidhamma, except for the detailed refutation of deviant views in the kathāvatthu,
which was the work of the elder Moggaliputta tissa during the reign of emperor
Asoka.
The
pāli commentaries, apparently drawing upon an old oral tradition, maintain that
the Buddha expounded the Abhidhamma, not in the human world to his human
disciples, but to the assembly of devās or gods in the Tāvatiṃsa heaven.
According to this tradition, just prior to his seventh annual rains retreat the
blessed one ascended to the Tāvatiṃsa heaven and there, seated on the pāndukambala
stone at the foot of the pāricchattaka tree, for the three months of the rains
he taught the Abhidhamma to the devas who had assembled from the ten thousand
world-systems. He made the chief recipient of the teaching his mother, Mahamāyā
devi, who had been reborn as a deva. The reason the Buddha taught the Abhidhamma
in the deva world rather than in the human realm, it is said, is because in
order to give a complete picture of the Abhidhamma it has to be expounded from
the beginning to the end to the same audience in a single session. Since the
full exposition of the Abhidhamma requires three months, only devās and brahmās
could receive it in unbroken continuity, for they alone are capable of
remaining in one posture for such a length of time.However, each day, to
sustain his body, the Buddha would descend to the human world to go on alms
round in the northern region of Uttarakuru. After collecting alms food he went
to the Shore of Anotatta Lake to partake of his meal. The elder Sāriputta, the
general of the Dhamma, would meet the Buddha there and receive a synopsis of
the teaching given that day in the deva world: "then to him the teacher
gave the method, saying, 'Sāriputta, so much doctrine has been shown.' thus the
giving of the method was to the chief disciple, who was endowed with analytical
knowledge, as though the Buddha stood on the edge of the shore and pointed out
the ocean with his open hand. To the elder also the doctrine taught by the
blessed one in hundreds and thousands of methods became very clear."
Having
learned the Dhamma taught him by the blessed one, Sāriputta in turn taught it
to his own circle of 500 pupils, and thus the textual recession of the Abhidhamma
pitaka was established. To the venerable Sāriputta is ascribed the textual
order of the Abhidhamma treatises as well as the numerical series in the patthāna.
Perhaps we should see in these admissions of the atthasālini an implicit
acknowledgement that while the philosophical vision of the Abhidhamma and its
basic architecture originate from the Buddha, the actual working out of the
details, and perhaps even the prototypes of the texts themselves, are to be
ascribed to the illustrious chief disciple and his entourage of students. In
other early Buddhist schools, too, the Abhidhamma is closely connected with the
venerable Sāriputta, who in some traditions is regarded as the literal author
of Abhidhamma treatises.
Abhidhamma pitaka
The
Abhidhamma pitaka is the last of
the three baskets ( pāli pitakas ) constituting the pāli canon, the scriptures of Theravāda Buddhism. The
other two parts are the vinaya pitaka, the code of discipline for monks and
nuns, and the sutta pitaka, which contains the Buddha’s discourses. The word
"Abhidhamma" means the higher teaching because it treats subjects
exclusively in an ultimate sense (paramatthasacca), differing from the
sutta pitaka where there is often the use of expressions valid only from the
standpoint of conventional truth (vohārasacca). In the Abhidhamma the
philosophical standpoint of the Buddha is given in a pure form without
admixture of personalities, anecdotes, or discussions. It deals with realities
in detail and consists of numerous classifications. These may at first
discourage the prospective student. However, if one perseveres one will be able
to derive much benefit in life-situations from the practical application of the
knowledge gained through study of the Abhidhamma. When pay the attention to nature of Abhidhamma it has been variously described as philosophy, psychology,
metaphysics etc. L. S. Cousins says that the Abhidhamma
methodology looks at things in terms of occasions or events instead of
sequences or process.
According
to the Macmillan encyclopedia of Buddhism, Abhidhamma started as an
elaboration of the teachings of the suttas, but later developed independent doctrines. The literal
translation of the term Abhidharma is unclear. Two possibilities are most
commonly given:
·
Abhi - higher or special + dharma- teaching, philosophy,
thus making Abhidharma the "higher teachings"
·
Abhi - about + dharma of the teaching, translating it
instead as "about the teaching" or even "met teaching".
The Abhidhamma deals with realities
existing in an ultimate sense, called in pāli paramattha Dhamma. There
are four such realities:
1.
Citta, mind or consciousness, defined as that which knows or
experiences an object. Citta occurs as distinct momentary states of
consciousness.
2.
Cetasikas, the mental factors that arise and occur along with the
cittas.
3.
Rūpa, physical phenomena, or material form.
4.
Nibbāna. The ultimate goal of Buddhist practice.
Even in the Abhidhammatta sangaha it has pointed out as follows:
“tattha vutt’ ābhidhammatthā —catudhā
paramatthato Citttaṃ cetasikaṃ rūpaṁ —nibbānaṃ’ iti
sabbathā.”
( In
an ultimate sense the categories of abhidhamma,
Mentioned therein, are fourfold in all:—
I. Consciousness, ii. Mental states, iii.
Matter, iv. Nibbàna.)
The
Abhidhamma pitaka is divided into seven books, although it is the first
(dhammasaṅgani) and last (patthāna) that together lay out the essence of Abhidhamma
philosophy. The seven books are:
·
Dhammasaṅgaṇī
- :('enumeration of factors') - describes the fundamental phenomena (dhamma)
which constitute human experience.
·
Vibhaṅga - :('analysis') - an analysis of various topics by a
variety of methods, including catechism, using material from the dhammasangani.
·
Dhātukathā
- :('discussion of elements') - some
interrelations between various items from the first two books, formulated as
sets of questions and answers.
·
Puggalapaññatti
- :('descriptions of individuals') - an enumeration of the qualities of certain
different 'personality types'. These types were believed to be useful in
formulating teachings to which an individual would respond positively.
·
Kathāvatthu -:
('points of controversy') - a collection of debates on points of doctrine,
traditionally said to have been compiled by Moggaliputta tissa at the Buddhist
council sponsored by king Ashoka, which took place in the 3rd century, bce.
·
Yamaka
- :('the pairs') - deals with various questions relating to
interrelations within various lists of items; here the items belong to the same
list, whereas in the dhātukathā they are in different lists.
·
Paţţhāna - :('foundational conditions' or 'relations') - the
laws of interaction by which the dhammas described in the dhammasangani
operate.
Abstract
realities and apparent realities
Abhidhamma is learning of abstract or ultimate realities (paramattha) of things and life as oppose to seeing mere apparent (sammuthi) realities. Ordinary people have got used to see only these apparent realities as valued things and self. When you analyze and see the things in abstract form only, you will be seeing the reality.
There are four such realities:
1. Citta, mind
or consciousness, defined as that which knows or experiences an object. Citta
occurs as distinct momentary states of consciousness.
2. Cetasikas, the mental factors that arise and occur along with the cittas.
3. Rūpa, physical phenomena, or material form.
4. Nibbāna, the ultimate goal of buddhist practice.
2. Cetasikas, the mental factors that arise and occur along with the cittas.
3. Rūpa, physical phenomena, or material form.
4. Nibbāna, the ultimate goal of buddhist practice.
Citta, the cetasikas, and rūpa are conditioned
realities. They arise because of conditions and disappear when their conditions
cease to sustain them. Therefore, they are impermanent. Nibbāna is the
unconditioned reality.
·
The
consciousness (cittas)
From an abhidhamma standpoint, citta may
better be defined as the awareness of an object, since there is no agent like a
soul. In learning the cittas, you will get to know the mechanism of mind
or consciousness, which some other religions and western culture mistakenly
identified as ego or psyche.
This
is where firstly; you will be learning the thought process which is
microscopically analyzed. It covers passive state of consciousness (bhavanga
citta) and flow of thought process when bhavanga is
interrupted by objects entering the mind through six sense organs (eye, ear,
nose, tongue, body and mind).
This
is followed by analysis of different type of cittas (kusala, akusala,vipāka,
kriyā, etc) arises in sensual sphere (including man) and higher realm
like rūpa (form) sphere and arūpa (formless) sphere.
This
also covers types of consciousness (rūpa and arūpa jhāna)
arises in different stages of samatha and vipassanā meditation as
well. Understanding of cittas provide the basis for understanding kamma
and punabbava (rebirth) phenomena. When you clearly understand the
consciousness and thought process, you will no longer be a slave of your mind
and you will be in better control of your life.
·
The mental
states (cetasikas)
In Abhidhamma, cetasikas are identified as different mental states that are integrated with each and every cittas (consciousness). Here you will be learning different mental states that are common to all the cittas (consciousness), the auxiliary mental states, mental states that govern ones consciousness as kusala (moral) or akusala (immoral), etc.
When
you are clearly aware of these mental states, you would be better equipped to
guard your mind leading to a meaningful life.
·
The
physical phenomena, or material form (rūpa)
Contrary to popular belief, the analysis of rūpa in Abhidamma is not simple dividing physical matter into earth, water, fire and wind and does an analysis on them similar to modern physics. The Buddhist analysis of rūpa is to fully understand the dependency of rūpa on other aspects like consciousness and mental states, understanding of sensual doors and sensual objects and specific rūpa that affect our body and bodily actions. This covers arising, decay and death of material forms as well.
·
Nibbāna
Abidamma also covers elaboration of nibbāna, the ultimate
goal of Buddhist practice and also key Buddhist concepts like the law of
dependent arising and the law of causal relations. With the clear understand of
key concepts of Abhidamma, a Buddhist get sound insight in to anicca
(inconstancy), dukkha (unsatisfactoriness) and anatta
(not-self) and his confidence in the path become firm and unshaken.
Importance
of Abhidhamma
Abhidhamma is the Buddhist teaching of psychology (in traditional meaning) without a psyche. It deals with realities and practical way of noble living, based on experience of those who have understood and realized.
The
seven books of the Abhidhamma pitaka, the third division of the tipitaka,
offer an extraordinarily detailed analysis of the basic natural principles that
govern mental and physical processes. Whereas the sutta and vinaya
pitakas lay out the practical aspects of the Buddhist path to awakening,
the Abhidhamma pitaka provides a theoretical framework to explain the
causal underpinnings of that very path.
In
Abidhamma both mind and matter, which constitute the complex machinery
of man, are microscopically analyzed. Chief events connected with the process
of birth, life and death are explained in detail. Intricate points of the
dhamma are clarified. The path of emancipation is set forth in clear terms.
Earlier,
you may have been running tirelessly with the trend of marketing forces and
political views imposed on you by your ancestry or society. You may have been
governed by the media and their campaigns.
When
you keep on studying the Abhidhamma, one day you will stop and think, reflect
on your own life. Then you will see the reality of life. It will be the same
things that you are seeing, but in a new and different view. Now you are seeing
the things as it is without being slave to other external forces. It will be so
comforting like coming out of a mess. Your life will be much simpler and light.
You will be much confident and live your life to achieve your true goals
without burden or hindrance to the society or the environment. Then you will be
called a true practical Buddhist.
The importance
and advantages of Abhidhamma study
The abhidhamma was, and is, highly
esteemed and even venerated in the countries of Theravāda Buddhism.
Two
examples taken from the chronicles of Ceylon illustrate that high regard for
the Abhidhamma. In the 10th century On the order of king Kassapa of Ceylon, the
whole Abhidhamma pitaka was inscribed on gold plates, and the first of these
books, the dhammasangani, was set with jewels. When the work was completed, the
precious manuscripts were taken in a huge procession to a beautiful monastery
and deposited there. Another king of Ceylon, Vijaya bāhu (11th century), used
to study the dhammasangani in the early morning before he took up his royal
duties, and he prepared a translation of it into Sinhalese, which however has
not been preserved.
What
were the reasons for such an extraordinary esteem for material that appears at
first glance to consist of no more than dry and unattractive text books? And
what actual importance does the two basic works of the Abhidhamma in particular
The Abhidhamma offers an impressive
systematization of the whole of reality as far as it is of concern to man's
liberation from passion and suffering, and the way thereto; for it deals with
actuality from an exclusively ethical and psychological view-point, and with a
definite practical purpose.
A
very striking and deeply impressive feature of the Abhidhamma is the analysis
of the entire realm of consciousness. It is the first time in the history of
human thought that this was undertaken so thoroughly and realistically, without
admixture of any metaphysics and mythology. This system provides a method by
which the enormous welter of facts included or implied in it, can be
subordinated to, and be utilized by, the liberating function of knowledge,
which in the Buddha’s teaching is the essential task and the greatest value of
true understanding. This organizing and mustering of knowledge for such a
purpose cannot fail to appeal to the practical thinker.For the preeminently
practical needs of the Buddhist the Abhidhamma fulfills the requirements stated
by Bertrand Russell 'a complete description of the existing world would require
not only a catalogue of things, but also a mention of all their qualities and
relations' ('our knowledge of the external world').
A
systematical 'catalogue of things' together with their qualities, or better
'functions', is given in the first book of the Abhidhamma, the dhammasaṅgani, a
title that could well be rendered by 'a catalogue (or compendium) of things';
and the relations, or the conditionality, of these things are treated in the
patthāna.
Some
who deem themselves 'strong-minded' have called systems 'a refuge of feeble
minds'. It is to be admitted that the conceptual labels supplied by systems
(and also in Abhidhamma) have often been misused as a surrogate for the true
comprehension of a changing, and not at all rigid, world. But if cautiously and
critically used, it is precisely one of the advantages of systematic thought
that it provides, as it were, 'weapons of defense', and means of protection,
against the overwhelming assault of innumerable internal and external
impressions on the human mind. This unceasing influx of impressions, by sheer
weight of number and diversity alone, has an influence, even on 'strong minds',
that tends to be either overpowering and fascinating, or confusing, intimidating,
distracting, even dissolving, unless this vast world of plurality (papanca) is
at least partly assimilated by the human mind with the help of systematic and
methodical thought. But systems may also be 'aggressive weapons' when wielded
by a mind that through its power of understanding tries to control and master
the numerous experiences, actions and reactions occurring in man's inner and
outer world, subordinating them to his own purpose.
The
Abhidhamma system, however, is not concerned with an artificial abstract world
of 'objects in themselves'. In so far as it deals with external facts at all,
the respective concepts refer to the relation of those 'external facts' to the
bondage or liberation of the human mind; or they are terms auxiliary to the
tasks of the understanding and mental training connected with the work of
liberation.
The
basically dynamic character of the Abhidhamma system, and of the concepts it
employs, goes far in preventing both rigidity and any artificial simplification
of a complex and ever-changing world - the faults that those inimical to them
find in all 'systems'.
System
and method bring order, coherence and meaning into what often appears to be a
world of isolated facts which only becomes amenable to the purposes of man by a
methodical approach. This holds true for the system of the Abhidhamma too, in
regard to the highest purpose; man's liberation from ignorance and suffering.
The
suttas, serving mainly the purpose of offering guidance for the actual daily
life of the disciple, are mostly (though not entirely) couched in terms of
conventional language (vohara-vacana), making reference to persons, their qualities,
possessions, etc. In the Abhidhamma, this sutta terminology is turned into
correct functional forms of thought, which accord with the true 'impersonal'
and ever-changing nature of actuality; and in that strict, or highest, sense
(//paramattha//) the main tenets of the dhamma are explained.
One
of the Abhidhamma's most important contributions to human thought, though still
insufficiently known and utilized, is the analysis and classification of
consciousness undertaken in the first of the dhammasangani. Here the human
mind, so evanescent and elusive, has for the first time been subjected to a
comprehensive, thorough and unprejudiced scrutiny, which definitely disposes of
the notion that any kind of static unity or underlying substance, can be traced
in mind. However, the basic ethical lay-out and purpose of this psychology
effectively prevents conclusions of ethical materialism or theoretical and
practical a moralism being derived from its realistic and unmet physical
analysis of mind.
The
rather terse and abstract form in which the dhammasaṅgani presents its subject
matter, the analysis of mind, should not mislead the reader into making him
believe that he is confronted with a typical product of late scholastic
thought. When, in the course of closer study, he notices the admirable inner
consistency of the system, and gradually becomes aware of many of its subtle
points and far-reaching implications, he will become convinced that at least
the fundamental outlines and the key notes of Abhidhamma psychology must be the
result of a profound intuition gained through direct and penetrative
introspection. It will appear to him increasingly improbable that the essence
of the Abhidhamma should be the product of a cumbersome process of discursive
thinking and artificial thought-constructions. This impression of the
essentially intuitive origin of the Abhidhammic mind-doctrine will also
strengthen his conviction that the elements of the dhammasaṅgani and the patthāna
must be ascribed to the Buddha himself and his early great and holy disciples.
What is called 'scholastic thought', which has its merit in its own sphere and
does not deserve wholesale condemnation, may have had its share later in
formulating, elaborating and codifying the teachings concerned.
But
even if compared with most of the later psychological teachings of the east or
the west, the distance from Abhidhamma psychology remains fundamentally the
same, for only the Buddha’s teaching on mind keeps entirely free from the
notions of self, ego, soul, or any other permanent entity in, or behind, mind.
The anatta-doctrine
It
is on this very doctrine of non-self (anatta) that all Abhidhamma thought
converges and this is where it culminates. The elaborate and thorough treatment
of anatta is also the most important practical contribution of the Abhidhamma
to the progress of the Buddha’s disciple towards liberation. The Abhidhamma
provides him with ample material for his meditations in the field of insight
(vipassana), concerning impermanence and impersonality, and this material has
been analyzed down to the subtlest point and is couched in strictly
philosophical language.
There
will certainly be many to whom the degree of analytical details found in the
suttas will be quite enough for them to understand anatta, and sufficient for
their use in meditative practice. But there are also minds that require
repeated and varied demonstration and illustration of a truth before they are
entirely satisfied and convinced. There are also others who wish to push their
analysis to the greatest detail possible and to extend it to the very smallest
unit accessible; in order to make quite sure that even the realm of the
infinitesimal, of the material and psychical 'atoms', does not hide any self or
abiding substance. To such minds the Abhidhamma will be of great value. But
also those who, in general, are satisfied with the expositions in the suttas,
may sometimes wish to investigate more closely a particular point that has
roused their interest or presents difficulties. To them the Abhidhamma will
prove helpful themself.
Besides
helping such individual cases, the Abhidhamma will in general render valuable
aid in the slow and difficult change of thought and outlook from the view-point
of 'self' to that of 'non-self'. Having once grasped intellectually the
doctrine of non-self, one can certainly succeed in applying it to theoretical
and practical issues if only one remembers it in time and deliberately directs
one's thoughts and volitions accordingly.
But except for such deliberate directing of
thought, which in most cases will be relatively rare, the mind will continue to
move in the old-accustomed ruts of 'i' and 'mine', 'self' and 'substance',
which are deeply ingrained in our daily language and our modes of thinking; and
our actions too will still continue to be frequently governed by our ancient
egocentric impulses. An occasional intellectual assent to the true outlook of
anatta will not affect great changes in that situation. The only remedy is for
bad or wrong habits of action, speech and thinking to be gradually replaced by
good and correct habits until the latter become as spontaneous as the former
are now. It is therefore necessary that right thinking, that is, thinking in
terms of anatta, is made the subject of regular and systematic mental training
until the power of wrong habits of thought is reduced and finally broken. The Abhidhamma
in general, and in particular the various triads and dyads of terms as listed
in the mātika, 'schedule', of the Abhidhamma pitaka, provide ample material for
such 'fluency exercises' of right thinking. Familiarity with the application of
the 'impersonal' view-point of the Abhidhamma and with the terminology by which
it is expressed will exercise a considerable formative influence on the mind.
Importance of learning Abhidhamma for contemporary society
Most
of people in Sri Lanka call themselves Buddhists but they are mostly Buddhist
by birth certificate who only cares of popular Buddhist rituals and few stories
and stanzas from Dammapada.Then they go for
contradicting faiths like jothishya (astrology), pray for gods and Sāi Babā to
fill up their inner religious vacuum.
If people are not intelligent, there are so many parties that are eying to exploit them. They may already have been under the custody of a political party or view. There are business and allied marketing organizations trying to sell their products which may not be an absolute necessity for you. Similarly, there are national and international religious missionaries and NGO agents to fish you for their motives. However if one has a solid intellectual base on the mechanism of mind and its reactions to external environment you are well equipped to cope with all the external pressures from the society and you are in the right path of liberation from suffering and inherent unsatisfaction of life.
If people are not intelligent, there are so many parties that are eying to exploit them. They may already have been under the custody of a political party or view. There are business and allied marketing organizations trying to sell their products which may not be an absolute necessity for you. Similarly, there are national and international religious missionaries and NGO agents to fish you for their motives. However if one has a solid intellectual base on the mechanism of mind and its reactions to external environment you are well equipped to cope with all the external pressures from the society and you are in the right path of liberation from suffering and inherent unsatisfaction of life.
Conclusion
Taking
a middle path between overrating or underrating the Abhidhamma, we may say: the
Abhidhammic parts of the sutta, namely the teachings given there in ultimate (paramattha)
terms, are certainly indispensable for the understanding and practice of the
dhamma; and the additional explanations of these teachings given in the Abhidhamma
proper may prove very helpful, and in some cases even necessary, for both these
purposes. As to the codified Abhidhamma pitaka, familiarity with all its
details is certainly not a general necessity; but if it is studied and
knowledge of it is applied in the way briefly indicated in these pages, this
will surely richly enhance a true understanding of actuality and aid the work
of liberation. Also, if suitably presented, the Abhidhamma can provide for
philosophical minds a stimulating approach to the dhamma that will prove
helpful to them provided they take care to compensate it adequately with the
practical aspects of the dhamma. Such an approach to the dhamma should
certainly not be blocked by the wholesale disparagement of Abhidhamma study
sometimes found nowadays among Buddhists of the west, and even of the east.
Dangers of one-sided emphasis and development lurk not only in the abhidhamma
but also in other ways of approach to the dhamma, and they cannot be entirely
avoided until a very high level of harmonious integration of mental qualities
has been attained.
To
be sure, without an earnest attempt to apply the Abhidhamma teachings in such
ways as intimated above, they may easily become a rigid system of lifeless
concepts. Like other philosophical systems, the Abhidhamma can very easily lead
to dogmatic and superstitious belief in words, for example, to the opinion that
one really knows something about an object of cognition if one tacks a
conceptual label on to it. The study of the Abhidhamma should therefore not be
allowed to degenerate to a mere collecting, counting and arranging of such conceptual
labels. In that way, Abhidhamma study (but, of course, not the Abhidhamma
itself) would become just one more among the many existing intellectual
'play-things' which serve as an escape from facing stark reality, or as a
'respectable excuse' with which to try and evade hard work for one's own inner
progress towards liberation, for which purpose alone the Abhidhamma is meant. A
merely abstract and conceptual approach to the Abhidhamma may also lead to that
kind of intellectual pride which often goes together with specialized
knowledge.
If
these pitfalls are avoided, there is a good chance that the Abhidhamma may
again become a living force which stimulates thought and aids the meditative endeavor
for the mind's liberation. To achieve that, it is necessary, however, that the
Abhidhamma teachings, which are extremely condensed in parts, are not merely
accepted and transmitted verbally, but that they are carefully examined and
contemplated in their philosophical and practical implications. This again
requires the devotion of searching and imaginative minds; and as they will have
to work on neglected and difficult ground, they should not lack the courage to
make initial mistakes, which can be rectified by discussion and constant
reference to the teachings of the sutta pitaka.
The
Abhidhamma is like a powerful magnifying-glass, but the understanding gained
from the suttas is the eye itself, which performs the act of seeing. Again, the
Abhidhamma is like a medicine container with a label giving an exact analysis
of the medicine; but the knowledge gained from the suttas is the medicine
itself which alone is able to cure the illness and its symptoms, namely craving
rooted in ignorance, and the suffering caused by it. Therefore finally it can
be said that there are so many advantages of the Abhidhama study
References
* Karl H. Potter, editor. Motilal Banarsidarass
“Encyclopedia
of Indian Philosophies" Vol. VII (Abhidharma Buddhism) , 1996.
ISBN 81-208-0895-9
* Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate
Reference Suite. Chicago: Encyclopedia Britannica, 2008.
* Nyanaponika Thera “The Abhidhamma
Philosophy”
Buddhist Publication Society
Kandy, Sri Lanka
Buddhist Publication Society
Kandy, Sri Lanka
*
Henpitagedara Gñānasīha thero
“Abhidharmaya pilibanda prasna hā pilituru”
Colombo,
1972
* Tenison perera “Abhidharma vimarshana
aṅkaya” (Niwan maga)
Colombo, 1991
* Internet:-
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