Difference between revisions of "The Abhidhamma as System and Method"
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| − | Those who have an [[eye]] for the ingenious and the significant in the architecture of great edifices of [[thought]] will probably be impressed first by the Abhidhamma's structural qualities, its wide compass, its inner [[consistency]], and its far-reaching implications. The [[Abhidhamma]] offers an impressive systematisation 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. | + | Those who have an [[eye]] for the ingenious and the significant in the architecture of great edifices of [[thought]] will probably be impressed first by the [[Abhidhamma's]] structural qualities, its wide {{Wiki|compass}}, its inner [[consistency]], and its far-reaching implications. The [[Abhidhamma]] offers an impressive systematisation 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 {{Wiki|practical}} {{Wiki|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. | + | 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 {{Wiki|purpose}} cannot fail to appeal to the {{Wiki|practical}} thinker. |
[[File:Atgiaho.jpg|thumb|250px|]] | [[File:Atgiaho.jpg|thumb|250px|]] | ||
| − | The [[Abhidhamma]] may also be regarded as a systematisation of the [[doctrines]] contained, or implied, in the [[Sutta-Pitaka]], the Collection of Discourses. It formulates these [[Sutta]]-[[doctrines]] in strictly [[philosophical]] ([[paramattha]]) or truly realistic ([[yatha-bhuta]]) [[language]] that as far as possible employs terms of a function or process without any of the conventional ([[vohara]]) and unrealistic concepts assuming a [[personality]], an agent (as different from the act), a [[soul]] or a [[substance]]. | + | The [[Abhidhamma]] may also be regarded as a systematisation of the [[doctrines]] contained, or implied, in the [[Sutta-Pitaka]], the Collection of [[Discourses]]. It formulates these [[Sutta]]-[[doctrines]] in strictly [[philosophical]] ([[paramattha]]) or truly {{Wiki|realistic}} ([[yatha-bhuta]]) [[language]] that as far as possible employs terms of a [[function]] or process without any of the [[Wikipedia:Convention (norm)|conventional]] ([[vohara]]) and unrealistic [[Wikipedia:concept|concepts]] assuming a [[personality]], an agent (as different from the act), a [[soul]] or a [[substance]]. |
| − | These remarks about the systematising import of the [[Abhidhamma]] may perhaps create the [[impression]] in the reader that the [[Abhidhamma]] is no more than 'a mere method with only a formalistic function'. Leaving aside the fact that this is not so, as we shall see later, let us first quote, against this somewhat belittling [[attitude]], a word of Nietzsche, himself certainly no friend of rigid systematisation: '[[Scientific]] [[spirit]] rests upon [[insight]] into the method'. | + | These remarks about the systematising import of the [[Abhidhamma]] may perhaps create the [[impression]] in the reader that the [[Abhidhamma]] is no more than 'a mere method with only a formalistic [[function]]'. Leaving aside the fact that this is not so, as we shall see later, let us first quote, against this somewhat belittling [[attitude]], a [[word]] of {{Wiki|Nietzsche}}, himself certainly no [[friend]] of rigid systematisation: '[[Scientific]] [[spirit]] rests upon [[insight]] into the method'. |
| − | For the preeminently practical needs of the [[Buddhist]] the [[Abhidhamma]] fulfils the requirements stated by {{Wiki|}}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 [[Dhammasangani]], 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 [[Patthana]]. | + | For the preeminently {{Wiki|practical}} needs of the [[Buddhist]] the [[Abhidhamma]] fulfils the requirements stated by {{Wiki|}}{{Wiki|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 [[Dhammasangani]], 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 [[Patthana]]. |
| − | Some who deem themselves 'strong-minded' have called systems 'a [[refuge]] of feeble [[minds]]'. It is to be admitted that the {{Wiki|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 defence', 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. | + | Some who deem themselves 'strong-minded' have called systems 'a [[refuge]] of feeble [[minds]]'. It is to be admitted that the {{Wiki|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 defence', means of [[protection]] , against the overwhelming assault of {{Wiki|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 {{Wiki|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 [[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 [[Wikipedia:concept|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'. | + | The basically dynamic [[character]] of the [[Abhidhamma]] system, and of the [[Wikipedia:concept|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]]. | + | 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]] {{Wiki|purpose}}; man's [[liberation]] from [[ignorance]] and [[suffering]]. |
{{R}} | {{R}} | ||
[http://www.buddhanet.net/abhidh03.htm www.buddhanet.net] | [http://www.buddhanet.net/abhidh03.htm www.buddhanet.net] | ||
Revision as of 11:46, 1 September 2014
Those who have an eye for the ingenious and the significant in the architecture of great edifices of thought will probably be impressed first by the Abhidhamma's structural qualities, its wide compass, its inner consistency, and its far-reaching implications. The Abhidhamma offers an impressive systematisation 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.
The Abhidhamma may also be regarded as a systematisation of the doctrines contained, or implied, in the Sutta-Pitaka, the Collection of Discourses. It formulates these Sutta-doctrines in strictly philosophical (paramattha) or truly realistic (yatha-bhuta) language that as far as possible employs terms of a function or process without any of the conventional (vohara) and unrealistic concepts assuming a personality, an agent (as different from the act), a soul or a substance.
These remarks about the systematising import of the Abhidhamma may perhaps create the impression in the reader that the Abhidhamma is no more than 'a mere method with only a formalistic function'. Leaving aside the fact that this is not so, as we shall see later, let us first quote, against this somewhat belittling attitude, a word of Nietzsche, himself certainly no friend of rigid systematisation: 'Scientific spirit rests upon insight into the method'.
For the preeminently practical needs of the Buddhist the Abhidhamma fulfils the requirements stated by [[Wikipedia:|]]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 Dhammasangani, 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 Patthana.
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 defence', 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.
