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In this book, the Venerable Author, formerly an Assistant Lecturer in Pali at the University of Sri Lanka, Peradeniya, drawing from his broad knowledge of the Buddha’s teachings, sheds new light on a perennial problem of philosophy, indicated in the title, Concept and Reality. This work deals primarily with two important, but controversial doctrinal terms, found in the Pali Canon - Papanca and Papanca- sannà-sankhà. The characteristically Buddhistic doctrine of ‘not-self’ (anattà) is shown in new dimensions of significance having far-reaching implications not only in the context of Buddhism but also for the student of philosophy, psychology and ethics, as well. The observations on concept and conceptualizing find special import in the context of modern semantic philosophy. Copious quotations from the Buddhist texts provide increased knowledge and new interpretations of obscure passages, and also render the work a substantial source book for Buddhist Philosophy.
- Sales Rank: #653481 in eBooks
- Published on: 2013-12-22
- Released on: 2013-12-22
- Format: Kindle eBook
Most helpful customer reviews
22 of 22 people found the following review helpful.
Getting the Words Right:
By Ian Andrews
. . . New Insight into the Interpretive Meaning of the Dhamma
Originally, this book began its life as an essay while its author was teaching at the University of Ceylon in Peradeniya. And it might have remained an essay had its author not dropped out of the academic life to become an ordained Buddhist monk. At the urging of one of his seniors, Ven. Nyanaponika Thera (who also happened to be the editor and publisher for the Buddhist Publication Society), Bhikkhu Nanananda was encouraged to expand upon the ideas only partially developed in his essay, and the essay grew to its present size.
In the Preface to the book, Nanananda states the nature of his book's thesis:
"The analysis of the nature of concepts constitutes an important facet of the Buddhist doctrine of Anatta ('not-self'). Buddhism traces the idea of a soul to a fundamental error in understanding the facts of experience. This ignorance (avijja) is reflected to a great extent in the words and concepts in worldly parlance. Being unaware of their limitations, man is generally prone to cling to them dogmatically and this accounts for a good deal of complications in his intellectual and emotional life. Hence an understanding of the nature of concepts as such is a preliminary step in the endeavour in Buddhism. The Buddha's teachings on this particular aspect of our phenomenal existence can best be appreciated with the aid of the two key-words, 'papanca' and 'papanca-sanna sankha', an evaluation of which is the aim of this work."
At the time of its original publication in 1971, the book _Concept and Reality in Early Buddhist Thought_ was a bit of a risky endeavor within the Buddhist community for is author, which entailed walking on a few eggshells while it took a few swipes at the traditional Buddhist commentarial thought upon which its thematic substance was based. He endeavored to address this issue in the Preface of the book by bringing this controversy to the surface and praising "the commentarial literature" for its contribution to our knowledge of the Dhamma in spite of its "occasional shortcomings." As things turned out, this book created a kind of watershed moment in the way this subject was looked upon in subsequent works, while itself becoming a sort of classic achievement.
_Concept and Reality's_ main thematic interest revolves around the importance of the ideas and "reality" suggested by the interpretation of the two Pali words mentioned in the above statement taken from the Preface. Early Buddhist commentators chose to interpret the meaning of these two terms in light of their effect on doctrinal matters, which tended to compliment their other commentarial writings. Thus, the term "papanca" was said to refer to "craving, views and conceit and whatever volitional activities are activated by them." And in two other instances, it was defined by saying that: "Whatever is papanca, whatever are the volitional activities and whatever is the delighting in past, future and present -- all these are the same"; and "Papanca is so called because it is a pursuit." The word therefore was not defined in terms of its etymological roots, but rather in light of certain existential effects it had on the untrained human mind. And all this is well and good as far as it goes. But when translating key terms into another language, it takes a keen mind to find and determine just the right balance in meaning and intent meant to be conveyed by the words chosen for translation so that readers will be well served by the end product.
In contrast to attempts at defining these words by the early Buddhists commentators, Bhikkhu Nanananda has chosen to look at the etymological origin of the main word ("papanca") in an effort to arrive at a more meaningful definition of the word in the English language, and thus to shed more light on its doctrinal significance. He points out that "papanca" is derived from "pra + panc", saying that it "conveys such meanings as 'spread out,' 'expansion,' 'diffusness' and manifoldness.' The tendency toward proliferation in the realm of concepts may be described in any one of those terms, and this is probably the primary meaning of 'papanca.' " Thus his definition entailed the idea of mental proliferation or "prolificity in ideation." He further clarified what he meant by stating: " 'Papanca' on the other hand, is a more comprehensive term hinting at the tendency of the worldling's imagination to break loose and run riot. . . . In any case, the 'expansion' or 'diffusion' of thought as envisaged by 'papanca' is one that tends to obscure the true state of affairs inasmuch as it is an unwarranted deviation giving rise to obsession [in thought and speculation]."
With this new definition in hand, Nanananda then proceeds to look at the doctrinal provisions in several passages from the Pali Canon (the Nikayas, primarily) in an effort to clarify their meaning while concurrently expanding on their specificity. One striking discourse occurs at (MN 18.7-8) in the Madhupindika Sutta (The Honeyball) where the Buddha expounds on a question asked by one of the bhikkhus (monks) who asked: "But, venerable sir, what is [the teaching] that the Blessed One asserts whereby one does not quarrel with anyone in the world with its gods, its Maras, and its Brahmas, in this generation with its recluses and brahmins, its princes and its people?" And the Buddha responds:
"If O monk, one neither delights in nor asserts, nor clings to that which makes one subject to 'concepts characterized by the prolific tendency,' then that itself is the end of the proclivities to attachment, views, pride, ignorance and attachment to becoming. That in itself is the end of taking the stick, of taking the weapon, of quarreling, contending, disputing, accusation, slander and lying speech. Here it is that all these evil unskilled states cease without remainder."
To which Nanananda adds: "The essence of the Buddha's discourse to the monks in the Madhupindika Sutta may now be summed up. If one does not entertain Craving, Conceit, and Views (tanha, mano, ditthi) with regard to the conditioned phenomena involved in the process of cognition, by resorting to the fiction of an ego, one is free from the yoke of proliferating concepts and has thereby eradicated the proclivities to all evil mental states which breed conflict both in the individual and in society. As a description of the goal of spiritual endeavour in Buddhism, this affords us an insight into what Buddhism stands for."
There are, of course, many more clear and illuminating insights presented in this relatively slim edition which examines early Buddhist thought. Its author, having been given the opportunity to expand and expound on his subject from a variety of angles does just that in covering this idea and how it relates not only to the importance of mental proliferation in the struggle to "see things as they are", but also to the importance of the doctrine of not-self or anatta. Nanananda states, "The eradication of the illusion of an ego, has to be accomplished through penetative wisdom focused on one's own personality. He has to analyze the mental and corporeal constituents of his individuality and see them in their correct perspective, as being impermanent (anicca), fraught with suffering (dukkha) and not his own (anatta). He has to bring about a total transformation of his concept of individuality which is characterized by 'papanca.' "
To say that this little gem of a book is only a supplement to the ancient and traditional commentarial literature would be to do it a disservice as far as its value and importance to the present generation and era is concerned. Whenever one can find an explication which widens and deepens one's understanding and comprehension of the main themes to be found in Dhamma study while perhaps touching upon analogous areas of one's own experience in the process, this is a rare find indeed. It makes clearer what was perhaps not so clear before. It explains these concepts in a way and manner in which they can be easily grasped and contemplated by the common mind. And what is more, it clarifies in no uncertain terms the genius of the mind which first observed and conceived these ideas -- in short, the genius of the Buddha.
For the scholar and general practitioner alike, this book is a keeper, and not one to be kept off one's shelf of important books on the study of Buddhism. But more than that, it may contain a valuable key to one's personal struggle at understanding the Dhamma, allowing one to see farther and deeper than he might ever have imagined without it.
8 of 8 people found the following review helpful.
Absolutely brilliant, though rather technical and abstruse
By Craig Shoemake
On the second page of the preface, the author Venerable Ñanananda, a Sri Lankan monk, writes "It is feared that the novelty of some of our interpretations will draw two types of extreme reaction..." And so began a career that for more than forty years has almost continuously bucked traditional interpretations of the Pali Suttas.
The general thesis of the book is that avijja (variously translated as "ignorance," "delusion," etc), which according to the Buddha is the root cause of human suffering and which the author describes as "a fundamental error in understanding the facts of experience," is elucidated through our thoughts, concepts, and speech, and that therefore "an understanding of the nature of concepts...is a preliminary step in the spiritual endeavor in Buddhism" (from the preface). Ñanananda proceeds to use two critical terms--papañca and papañca-sañña-sankha--as gateways toward understanding the deluding influence of concepts. He defines these terms as ""conceptual proliferation" and "reckonings characterized by prolific conceptualizing" respectively, and notes that they have been the subject of controversy throughout Buddhist history. Ñanananda plunges right into the controversy, pointing out many shortcomings in the traditional commentarial interpretations.
Ñanananda's discussion is wide-ranging, though as is typical he hits the most critical issues of the Buddhist worldview: anatta, Dependent Arising, the relation of the worldling (putthujjana) to concepts, and nibbana. He even steps out of the Suttas proper to directly assess the Commentarial take on these terms, as well as what various Mahyana traditions have made of them, and then looks even at Vendanta and modern scholarly assessments.
I will not try here to reconstruct his arguments , but will say this is a very in-depth book, not light reading, and subtle--if not uncontroversial--in its implications. The "not light reading" aspect is the only reason it doesn't get five stars--there are large sections of Pali (followed by translation) and the discussion is on the dense side, so typically only people more educated in the technical aspects of the Dhamma will be able to cope with it. Regardless of where you are in your studies, I would strongly advise two readings back to back--there's just such a richness of thought here nobody is going to be able to swallow it all in one pop. All in all, this is a unique and brilliant book that should be read by everyone who wants to take their Dhamma deeper.
12 of 13 people found the following review helpful.
Concept and Reality
By A Customer
This is a clear and accurate textual study of the notion of inter-causality or "pratityasamutpada" (Pali: patticcasammupada). This idea comes to underly most of Mahayana Buddhist Philosophy, but this book locates its origins in the earlier, Theravada texts. It is thorough and scholarly, and though was not written recently, remains state of the art even today. Excellent for teachers and scholars, but even for interested students of all kinds.
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