Abhidhamma represents the essential core of Buddhism. To develop even a basic understanding of Buddhist teachings, one needs some knowledge of Abhidhamma. Even those who have reached the highest levels in other scientific disciplines cannot truly comprehend what constitutes “merits” and “demerits,” right and wrong, what should be avoided and what should be pursued, or what should be accepted and rejected without at least some insight into Abhidhamma. This parallels how distinguished medical doctors might disagree when diagnosing specific illnesses, or how prominent lawyers might reach different conclusions when examining cases of crime and murder.
‘Anabhidhammiko hidhamman kathento, ayan sakavado, ayan paravado tinajanati; sakavadan dipessam7 tiparavadan dipeti;paravadan dipessamlti sakavadan dipeti; dhammantaran visanvadeti. Abhidhammiko sakavadan sakavadaniyan “era, paravadan paravadaniyamen * era dipeti; dhammantaranna visanvadeti.‘
The Commentary to the Maha-Gosingasutta reveals that one unfamiliar with Abhidhamma cannot distinguish between Right and Wrong Views or between Buddhist Philosophy and mere sophistry. In their ignorance, such a person may confuse and interchange these concepts, mixing true Dhamma with false teachings.
Only those well-versed in Abhidhamma can accurately present Buddhist Philosophy as such, identify sophistry, recognise fallacies, and preserve the integrity of true Dhamma without misleading others.
Despite this crucial understanding, many believe they can comprehend Buddhism’s subtle teachings without any knowledge of Abhidhamma. This misguided assumption leads them to unwittingly distort true Dhamma into false and false into true. As the sacred text states, “he who knows not the Abhidhamma cannot differentiate between Sakavada and Paravada” – cannot separate authentic teaching from falsehood or “sift the wheat from the chaff.” Consequently, sophistry is often presented as genuine Buddhist philosophy.
Without understanding the analytical frameworks of Abhidhamma – including analysis (sampayoga) and synthesis (sangaha) of beings, realities, causes and effects, kamma-deeds, resultants, rebirth, cessation, and deliverance – one cannot truly become a knowledgeable Buddhist who comprehends the principles of cause and effect. Such a person resembles the blind man who, touching only one part of an elephant, mistakenly believes that single part represents the entire animal. The discerning student who studies thoroughly will understand both Buddhism and the complete reality.
Today’s world readily embraces disciplines like Chemistry, Physics, Psychology, Zoology, Law, and Medicine as intellectual developments. Yet if eminent scholars in these fields glimpsed Buddhism’s subtle philosophy, they would recognise how their specialised knowledge, however impressive, compares to Buddhist wisdom as a firefly’s light before the sun.