Abhidhamma Papers

Afterword

Nothing constructed is perfect. This is one formulation of the First Noble Truth. The essays and discussions given here are naturally no exception. They are a creation of a group of people seeking to understand and practise the way of the Buddha. Their experience differs and their contributions reflect their differences. Some were members of the group from the beginning, some joined a little later and some much more recently. There are those with great facility in expressing their thought on paper, others who can do so much more easily in speech or gesture.

Whatever we construct is the product of the proliferating tendency of the mind, driven by craving, views and self importance. This is one formulation of the Second Noble Truth. Not surprisingly the understanding of the abhidhamma is impeded by these very things. We do not like to see things to which we are attached given a place of no importance. We reject ideas and teachings which require us to let go of previous views and understandings. We act, speak and write in ways that reinforce our own self involvement. Inevitably the essays in this book are affected by these tendencies: errors and over-simplifications, evasions of difficulties and glossings over of uncomfortable points.

The proliferating tendency of the mind can be stilled in a transcending happiness and peace. The imperfect can be relinquished. The white paper underlies the black print. Behind these essays and the work of the group lies an aspiration and a pointing towards this dhamma.

The way to that realization is known and can be put into practice. Such is the Fourth Noble Truth: the bringing into being of calm and insight - samatha and vipassana. The growth of understanding must rest upon a willingness to make errors and learn from them, to understand partially and accept correction as well as as upon the ability to still the mind and free it from conceptual knowledge. If the understanding of abhidhamma is still incomplete in the West, then our incomplete knowledge expressed here may serve to indicate to the abhidhamma masters of the East what it is that we need to know and what precisely are our problems. Let us hope they may respond.

Conversely we may also be glad to have been able to do so much. If some problems remain for future endeavour. others have been solved. From the resolving of many doubts and difficulties may come the ability to aid the doubts and difficulties of others. So these essays and discussions are published also in the hope that they may be useful to others who seek to understand dhamma.

Lastly I would like to say that I feel great happiness at having been able to take part in this work. These deeper aspects of dhamma are profound and work on them is both profound and worthwhile for its own sake. Perhaps one could compare it to the building over many generations of the great mediaeval cathedrals of the West and the great monuments and temples of Asia. Even to take part in the clearing of the site might appropriately give rise to gladness and awe.

Lance