Could you explain this more? What does it mean when one’s mind run to excess in metaphysical abstractions and thinks of the unthinkable? Does it mean we are not supposed to conceptually think of the Abhidhamma too much but experience it through meditation?
first here is the Pali of the section:
vinaye pana duppaṭipanno anuññātasukhasamphassaattharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnakaphassādīsu anavajjasaññī hoti. vuttañhetaṃ – "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā"ti (pāci. 417, ma. ni. 1.234). tato dussīlabhāvaṃ pāpuṇāti. sutte duppaṭipanno "cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmi"ntiādīsu (a. ni. 4.5) adhippāyaṃ ajānanto duggahitaṃ gaṇhāti. yaṃ sandhāya vuttaṃ – "attanā duggahitena amhe ceva abbhācikkhati attānañca khanati bahuñca apuññaṃ pasavatī"ti (pāci. 417, ma. ni. 1.236). tato micchādiṭṭhitaṃ pāpuṇāti. abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti, tato cittakkhepaṃ pāpuṇāti. vuttañhetaṃ – "cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā"ti (a. ni. 4.77). evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāvamicchādiṭṭhitācittakkhepappabhedaṃ vipattiṃ pāpuṇātīti. ettāvatā ca
But the bhikkhu ill-trained in the Vinaya, because of the general similarity of touch — such as with permitted soft contacts like bedding, cloaks, etc. — towards touch that is forbidden, has the perception of “no fault.”
And it has been said:
“Thus I understand the Dhamma taught by the Blessed One: those dhammas which are called obstructive by the Blessed One, if resorted to, are not conducive to obstruction.”
(Pācittiya 417; Majjhima Nikāya i.234)
From that, he reaches a state of being immoral (dussīlabhāvaṃ pāpuṇāti).
A bhikkhu ill-trained in the Suttas, not understanding the intention in such passages as:
“Monks, there are these four persons existing in the world…”
(Aṅguttara Nikāya 4.5)
takes it up incorrectly (duggahitaṃ gaṇhāti).
Referring to which it is said:
“By his own misapprehension, he both falsely accuses us, harms himself, and produces much demerit.”
(Pācittiya 417; Majjhima Nikāya i.236)
From that, he reaches wrong view (micchādiṭṭhitaṃ pāpuṇāti).
A bhikkhu ill-trained in the Abhidhamma, running too far in thought on dhammas, even thinks about those that are unthinkable.
From that, he **reaches mental disturbance ** (cittakkhepaṃ pāpuṇāti).
And it has been said:
“These four, monks, are unthinkables — not to be thought about. One who thinks about them becomes a share-holder in madness and vexation.”
(Aṅguttara Nikāya 4.77)
–
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It is hard to say.
But I think when studying Dhamma we need to see how it relates to daily life and the present moment. People can get carried away with a great deal of imagination about attainments for example - and thus neglect what is here and now. Personally I try to be interested in just mundane stuff like tiredness, greed, restlessness, sound, seeing etc. These are common enough realities and they have to be understood.
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Thank you for the information.
Yes, I agree
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What is the Pali for this bit?
It means none of this.
The commentator referreth to (AN 4.77), which prohibiteth the attempt to grasp concepts that lie beyond the ordinary reach of human understanding, or to resolve questions for which no answers may be found (acinteyya). The Blessed One did expressly warn against preoccupation or obsession with such matters, having set forth four things that are not to be conceived nor comprehended by reason, the contemplation of which leadeth to mental disquiet and confusion.
“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four?
The domain of the Buddhas …
The domain of one in absorption …
The results of deeds …
Speculation about the world …These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”
— AN 4.77
To set forth plainly, they are comprised of the following:
1. The Buddha-range (buddha-visaya).
2. The range of Jhāna (jhāna-visaya).
3. The fruits or results of Kamma (kamma-vipāka).
4. Speculations concerning the origin of the world (loka-cintā).
The Atthasālinī’s passage warneth that untrained practitioners who delve into the intricate concepts of the Abhidhamma without proper grounding and guidance are in peril of losing themselves in philosophical speculations, forming erroneous views, suffering mental disturbance, and losing sight of the practical path.
The Pāli text is as followeth:
“Tato micchādiṭṭhitaṃ pāpuṇāti. Abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti, tato cittakkhepaṃ pāpuṇāti. Vuttañhetaṃ – ‘‘cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāvamicchādiṭṭhitācittakkhepappabhedaṃ vipattiṃ pāpuṇātīti.”
— (Abhi-a. I. 25)
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It is “acinteyyāni”.
Thank you for the detailed answer. That makes sense.