Difference between revisions of "Kathavatthu"
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| − | [[Kathāvatthu]] ([[Pāli]]) (abbrev. Kv, Kvu), translated as "[[Points of Controversy]]", is a [[Buddhist scripture]], one of the seven [[books]] in the [[Theravada]] [[Abhidhamma Pitaka]]. The text contrasts the {{Wiki|orthodox}} [[Theravada]] position on a range of issues to the {{Wiki|heterodox}} [[views]] of various interlocutors; the [[latter]] are not identified in the primary source text, but were speculatively identified with specific schools of [[thought]] in the (historically subsequent) commentaries. The original text is putatively dated to coincide with the reign of [[King]] [[Ashoka]], but this, too, is debatable. | + | [[Kathāvatthu]] ([[Pāli]]) (abbrev. Kv, Kvu), translated as "[[Points of Controversy]]", is a [[Buddhist scripture]], one of the seven [[books]] in the [[Theravada]] [[Abhidhamma Pitaka]]. The text contrasts the {{Wiki|orthodox}} [[Theravada]] position on a range of issues to the {{Wiki|heterodox}} [[views]] of various interlocutors; the [[latter]] are not |
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| + | identified in the primary source text, but were speculatively identified with specific schools of [[thought]] in the (historically subsequent) commentaries. The original text is putatively dated to coincide with the reign of [[King]] [[Ashoka]], but this, too, is debatable. | ||
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[[Organization]] | [[Organization]] | ||
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The [[Kathavatthu]] documents over 200 points of contention. The [[debated]] points are divided into four [[paṇṇāsaka]] ([[lit]]., "[[group of 50]]"). Each [[paṇṇāsaka]] is again divided, into 20 [[chapters]] ([[vagga]]) in all. In addition, three more [[vagga]] follow the four [[paṇṇāsaka]]. | The [[Kathavatthu]] documents over 200 points of contention. The [[debated]] points are divided into four [[paṇṇāsaka]] ([[lit]]., "[[group of 50]]"). Each [[paṇṇāsaka]] is again divided, into 20 [[chapters]] ([[vagga]]) in all. In addition, three more [[vagga]] follow the four [[paṇṇāsaka]]. | ||
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Each [[chapter]] contains questions and answers by means of which the most diverse [[views]] are presented, refuted and rejected. The [[form]] of the [[debates]] gives no identification of the participants, and does not step outside the [[debate]] to [[state]] explicitly which side is right. | Each [[chapter]] contains questions and answers by means of which the most diverse [[views]] are presented, refuted and rejected. The [[form]] of the [[debates]] gives no identification of the participants, and does not step outside the [[debate]] to [[state]] explicitly which side is right. | ||
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The [[views]] deemed non-{{Wiki|heretical}} by the commentary's [[interpretation]] of the [[Katthavatthu]] were embraced by the [[Theravada]] denomination. According to the Commentaries those whose [[views]] were rejected include the [[Sarvastivada]]. | The [[views]] deemed non-{{Wiki|heretical}} by the commentary's [[interpretation]] of the [[Katthavatthu]] were embraced by the [[Theravada]] denomination. According to the Commentaries those whose [[views]] were rejected include the [[Sarvastivada]]. | ||
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Canonicity | Canonicity | ||
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| − | [[Scholars]] sometimes also point to the inclusion of some obviously later (relatively new) [[sections]] of the [[Kathavatthu]] in the [[Tipitaka]] as an indication that the [[Pāli Canon]] was more 'open' than has sometimes been [[thought]], and as illustrative of the process of codifying new texts as {{Wiki|canonical}}. In fact this too is not unusual, there being quite a bit of relatively late material in the [[Canon]]. | + | |
| + | The inclusion of the [[Kathavatthu]] in the [[Abhidhamma Pitaka]] has sometimes been [[thought]] of as something of an anomaly. First, the [[book]] is not regarded as being the words of the [[Buddha]] himself - its authorship is [[traditionally]] attributed to [[Moggaliputta Tissa]]. However this is not unusual: the [[Vinaya]]'[[s]] accounts of the | ||
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| + | first two [[Councils]] are obviously also not the [[Buddha]]'[[s]] actual words. Second, the [[subject]] {{Wiki|matter}} of the [[Kathavatthu]] differs substantially from that of the other texts in the [[Abhidhamma]] – but this is true of the [[Puggalapannatti]] as well. | ||
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| + | [[Scholars]] sometimes also point to the inclusion of some obviously later (relatively new) [[sections]] of the [[Kathavatthu]] in the [[Tipitaka]] as an indication that the [[Pāli Canon]] was more 'open' than has sometimes been | ||
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| + | [[thought]], and as illustrative of the process of codifying new texts as {{Wiki|canonical}}. In fact this too is not unusual, there being quite a bit of relatively late material in the [[Canon]]. | ||
Interpretation | Interpretation | ||
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The [[debates]] are understood by the [[tradition]], followed by many [[scholars]], as [[disputes]] between different schools of [[Buddhism]]. However, [[L. S. Cousins]], described by {{Wiki|Professor}} Gombrich as the West's leading [[abhidhamma]] [[scholar]], says: | The [[debates]] are understood by the [[tradition]], followed by many [[scholars]], as [[disputes]] between different schools of [[Buddhism]]. However, [[L. S. Cousins]], described by {{Wiki|Professor}} Gombrich as the West's leading [[abhidhamma]] [[scholar]], says: | ||
| − | "In [[spiritual]] [[traditions]] the [[world]] over, instructors have frequently employed apparent contradictions as part of their [[teaching]] method – perhaps to induce greater [[awareness]] in the pupil or to bring about a deeper and wider [[view]] of the [[subject]] in hand. The [[Pali Canon]] contains many explicit examples of such methods. (Indeed much of the [[Kathāvatthu]] makes better [[sense]] in these terms than as {{Wiki|sectarian}} {{Wiki|controversy}}.)" | + | |
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| + | "In [[spiritual]] [[traditions]] the [[world]] over, instructors have frequently employed apparent contradictions as part of their [[teaching]] method – perhaps to induce greater [[awareness]] in the pupil or to bring about a deeper and wider [[view]] of the [[subject]] in hand. The [[Pali Canon]] contains many explicit examples of such [[methods]]. (Indeed much of the [[Kathāvatthu]] makes better [[sense]] in these terms than as {{Wiki|sectarian}} {{Wiki|controversy}}.)" | ||
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</poem> | </poem> | ||
{{W}} | {{W}} | ||
[[Category:Buddhist Texts]] | [[Category:Buddhist Texts]] | ||
Latest revision as of 21:56, 6 June 2024
Kathāvatthu (Pāli) (abbrev. Kv, Kvu), translated as "Points of Controversy", is a Buddhist scripture, one of the seven books in the Theravada Abhidhamma Pitaka. The text contrasts the orthodox Theravada position on a range of issues to the heterodox views of various interlocutors; the latter are not
identified in the primary source text, but were speculatively identified with specific schools of thought in the (historically subsequent) commentaries. The original text is putatively dated to coincide with the reign of King Ashoka, but this, too, is debatable.
Organization
The Kathavatthu documents over 200 points of contention. The debated points are divided into four paṇṇāsaka (lit., "group of 50"). Each paṇṇāsaka is again divided, into 20 chapters (vagga) in all. In addition, three more vagga follow the four paṇṇāsaka.
Each chapter contains questions and answers by means of which the most diverse views are presented, refuted and rejected. The form of the debates gives no identification of the participants, and does not step outside the debate to state explicitly which side is right.
The views deemed non-heretical by the commentary's interpretation of the Katthavatthu were embraced by the Theravada denomination. According to the Commentaries those whose views were rejected include the Sarvastivada.
Canonicity
The inclusion of the Kathavatthu in the Abhidhamma Pitaka has sometimes been thought of as something of an anomaly. First, the book is not regarded as being the words of the Buddha himself - its authorship is traditionally attributed to Moggaliputta Tissa. However this is not unusual: the Vinaya's accounts of the
first two Councils are obviously also not the Buddha's actual words. Second, the subject matter of the Kathavatthu differs substantially from that of the other texts in the Abhidhamma – but this is true of the Puggalapannatti as well.
Scholars sometimes also point to the inclusion of some obviously later (relatively new) sections of the Kathavatthu in the Tipitaka as an indication that the Pāli Canon was more 'open' than has sometimes been
thought, and as illustrative of the process of codifying new texts as canonical. In fact this too is not unusual, there being quite a bit of relatively late material in the Canon.
Interpretation
The debates are understood by the tradition, followed by many scholars, as disputes between different schools of Buddhism. However, L. S. Cousins, described by Professor Gombrich as the West's leading abhidhamma scholar, says:
"In spiritual traditions the world over, instructors have frequently employed apparent contradictions as part of their teaching method – perhaps to induce greater awareness in the pupil or to bring about a deeper and wider view of the subject in hand. The Pali Canon contains many explicit examples of such methods. (Indeed much of the Kathāvatthu makes better sense in these terms than as sectarian controversy.)"
