dynamic concepts  and, consequently, that they do not
　　   lend  themselves   to  any  static   description   or
　　   analysis.  This  does  not  mean,  however, that  all
　　   descriptive  or analytic  attempts or devices must be
　　   ruled out completely.  These  are vitally  important,
　　   espe-
　　   _________________________________

　　   31. The Book of Kindred Sayings, pt. II, p. 13.
　　   32. Visuddhimagga XIX. 602.
　　   33. Ibid., XVI. 513.

　　　　　　　　　　　　  p.314

　　   cially to ordinary  thinking and understanding  based
　　   on such  thinking.  Both  Whitehead  and  the  Buddha
　　   acknowledged  the fact that although language and the
　　   thought  process  go a long  way  in promoting  man's
　　   knowledge  of things, they  have  limitations, and in
　　   the  final  analysis  they  fail  to help  man  grasp
　　   reality as such.  Whitehead  said it quite pointedly:
　　   "Only what is clearly  and distinctly  conceived  (or
　　   perceived) is  verbalized.  Frequently, however, that
　　   which is verbalized is superficial."(34)
　　　　 Since both men were  interested  in man's  temporal
　　   process, they concentrated on the "elements" that can
　　   be divulged  in that process without being restricted
　　   to or caught  up in the "elements"  themselves.  They
　　   worked  from  the  inside, the  human  experience, to
　　   treat the myriad "elements" at play.  Where Whitehead
　　   had the whole  Western  philosophical  and scientific
　　   tradition  to rely  on in refining  his theories, the
　　   Buddha principally  worked alone and finally revolted
　　   against  the  prevailing   dogmatic  tradition.   The
　　   Buddha's  view  was  in a way  revolutionary, in that
　　   wisdom entailed the vision of an ontological absolute
　　   in the flux  of things  rather  than  the traditional
　　   unity with the metaphysical  absolute  in the flux of
　　   things. In this respect, both men disdained to resort
　　   to school  metaphysics, since  it would  lead to more
　　   problems  and  result  in inane  descriptions.  Where
　　   Whitehead  resorted  to  an  increasingly   inclusive
　　   method of "descriptive  generalization"  grounded  in
　　   concrete experiential  elements, and hoped for a syno
　　   ptic vision of things  in process, the Buddha plunged
　　   straight  into  the  disciplinary  and  introspective
　　   course  in order  to control  the  rise  of suffering
　　   states  of being  and  thereby  view  things  as they
　　   really are (yathaabhuutam, or the achievement  of the