Kamma in This Live

Kamma in this Life: How it arises and gives its result is a compilation of several lectures and Dhamma talks.

Day in and day out, we non-stop perform all kinds of actions through the three doors (Body, speech or mind). So like a tree that is bearing fruit endlessly, we are accumulation a large amount of kamma. According to the Buddha, this is connected to the mental state of motivation (cetanā) – through its stimulation; a lot of kammas are collected. They cannot disappear or get lost.

The acts we commit at one time or another will return to us as a consequence in the process of cause and effect. This is the law of action and reaction or dependent origination: if this exists, then that will come to exist.

The Buddha also taught that we owe our existence in this life to kamma, the producing cause. Kamma decided whether we would be good-looking or ugly, have sharp eye-sight or some congenital defect like blindness. Through kamma we are unique: differing from one another in our lifespan, looks, intelligence, state of heath, status and so on, even within the family.

According to the Commentary, the diversity in society simply reflects what the Buddha taught about kamma, that is: kammassakatā sammā diṭṭhi. This is to say that the kamma we perform is our property. Whether that kamma is kusala or akusala, we have to receive its result. It is only property that we can inherit. So it concerns the doer in whom it occurs and nobody else.

The Buddha taught an enormous amount about kamma, not only in the suttas but also in Abhidhamma. What I am teaching at present is only a gist – just to give you some understanding of the subject. It is possible to speak in much greater detail and at greater detail and at great length about it.

Since kamma takes place in our mind and body, we should study and find out how it arises in the nāma-rūpa, where it collects, how it ripens and gives its result during our lifetime and in saṃsara.

By studying and understanding the Buddha’s teachings on the subject, we can try to make an end to kamma. This is by, first of all, refraining from performing akusala kamma, and by doing only wholesome deeds.

For those unwholesome kammas already committed, instead of regretting, we should find ways to avoid committing more. We do this by creating a lot of good kammas. Also by working to put an end to our mental defilements, in the end we can free ourselves from kamma. We obtain the cessation of kamma itself, that is, kammakkhaya.

Searching for the cause of an action

It is said in the Commentary that if you were to throw a stone at a jackal, it will bite the stone, not the thrower. If the stone is thrown at a lion, it will come and bite you – not the stone.

The lion knows that the stone is just the effect; more important is the thrower. If a doctor gives treatment, he will search for the cause of the disease, and not just treat the symptoms. The Buddha is the same like them, always searching for the cause.

So, in Buddhism – unlike other religions – mere action alone is not kamma. Action appears because of motivation. There are so many actions: evem while asleep you can still talk, move or even hit someone near you. The cause that produces action is more important to understand. We can look at it this way: kamma is the cause of an action. Or it can be put in another way: kamma as action is the effect of the cause, that is, the motivation.

This action can be classified into three: mental, verbal and physical action. The first type is just in the mind. A verbal or physical action begins in the mind and then appears as speech or is performed by the body respectively.

Venerable Sayadaw Dr. Nandamālābhivaṃsa

with mettā,

tno (23.3.2019)

How kamma arises in the mind

The mind is so quick. According to the Commentary, billions of minds arise and cease during one second due to the briefness of the mental moment.

That is why we can watch TV, listen to music, eat and laugh all at the same time: like a juggler working first with two balls, then three, four and so on.

Yet it is only one citta at a time. For example, we think that we see and hear at the same time but the disappearing eye consciousness gives the opportunity for hearing consciousness to arise.

It is like lighting a candle: the darkness that disappears allows light to appear.

So how then does kamma arise in the mind? If you would like to find out, you should be familiar with how the mind works. This has to do with the mental process (citta-vītthi): a fixed sequence of cittas that arise due to the impact of an object on a sense-door. Suppose a visible object comes into view at the eye-door. What happens then?

To help you follow the process, let us say that you are at home. Then a visitor arrives at your front door and knocks on it. Hearing the sound, you go to open the door. On opening it, you see there is a visitor. Seeing that he is your friend, you invite him in. Askig, “What brings you here?” you offer him a seat and some refreshments. After the conversation is over, the visitor goes, saying goodbye. You then close the door. This visit is only one process.

We have six doors in our body for “visitors” to knock on. Take the eye-door for example. When an object is reflected on the eye-base, 17 minds in a series (one process) start to work with it.

First, we open the door with the five-door attending consciousness (pañcadvārāvajjana) which takes notice of the present visual object and then eye-consciousness (cakkhu-viññāṇa) sees it.

We receive the object-visitor with the receiving consciousness (sampaṭicchana), while the investigating consciousness (sanṭīraṇa) makes an enquiry.

After that, we experience it with the dynamic consciousness (javana) which runs usually for seven times in a row. Then with the retentive consciousness (tadārammaṇa) – which is like an aftertaste of the experience – we take leave of the object.

Closing the door is when the passive mind (bhavaṅga citta), it is usually translated as “life continuum” arises because the object’s lifespan has ended. It lasted as long as the 17 mind moments, which make up the eye-door process (for a very great object).

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For an eye-door process with a very strong object:

B1 – B2 – B3 – pañcadvārāvajjana – cakkhu-viññāṇa – sampaṭicchana – sanṭīraṇa – Voṭṭhabbana – Javana1 – Javana2 – …. Javana7 – tadārammaṇa1 – tadārammaṇa2 – B – B –… Here B is bhavaṅga.

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Contact with the outside through the sense-organs such as the eye is then followed by though, that is, the mind-door process. This is because the initial (first stage) five-door process onlyperceives the object. After that, thinking occurs at the mind-door recalling what was seen. This is the second stage after the eye has seen the object. We need at least three consecutive mind-door processes to realize what the object is (see table below).

Four stages in one act of seeing

Stage -Kind of process - What occurs

1. -Eye-door - Object appears at the eye-base

2. -Mind-door - Recalls the past object

3. -Mind-door - Names the object or catches the name

4. -Mind-door - Catches the meaning of or knows the object

Together with the eye-door process, this set of four stages refers to only one act of seeing with its 17 mind-moments, which is very brief indeed.

Let’s say we catch sight of a book. By the time our attention is drawn to it, three bhavaṅgas would have passed by. After appearing at the eye-door, its lifespan is over after 17 mind-moments.

Then another process appears in the eye (not the same one). If we were to look at the book for five minutes, the act of looking is repeated over and over for that period. The mental processes in sequence run like a roll of film, one at a time, never simultaneously.

Venerable Sayadaw Dr. Nandamālābhivaṃsa

with mettā,

tno (24.3.2019)

We cannot avoid problems either by talking or keeping silent.

Once there was a monk who had a lazy attendant boy who would sleep late into the morning. One day he works the boy up and shouted at him saying. "You still sleeping! Even the tortoises are out of the pond, lying out in the sun."

At the time, a man who was trying to catch some tortoises to make a medicinal soup for his mother overheard what the monk had just said and he went to the pond. True enough, there were many tortoises lying out in the morning sun. He caught a few of them and made the soup for his mother.

But he had not forgotten about the monk. In gratitude for monk's advice, he offered him some tortoise soup. The monk was horrified to know that his speech was responsible for the death of those creatures and vowed not to speak again.

Sometime later, the monk was sitting out in the verandah of the temple. He saw a blind man walking down the road and was heading towards the pond. He wanted to ask the blind man to stop walking but then remembered to observe his vow of silence.

While he was debating in his mind as to what to do, the blind man meanwhile had walked straight into the pond and was drenched wet. This made the monk feel very bad and he realized that one cannot live in this world simply by keeping silent or by talking. We must use our common sense to survive in this world.

There is an art of speaking, and that is, to speak gently and politely, not harshly or rudely. We must learn to speak at the right time and at the right place on any subject if we wish to avoid conflict or criticism.

Lesson: Tell the truth, nothing but truth. But be wise, if the truth that you are going to tell is unpleasant.

with mettā

tno(26.3.2019)

How To Live Without Fear and Worry (II) by Dr. K Sri Dhammananda

Think Before You Judge

A doctor entered the hospital in hurry after being called in for an urgent surgery. He answered the call asap(as soon as possible), changed his clothes and went directly to the surgery block. He found the boy’s father pacing in the hall waiting for the doctor.

On seeing him, the father yelled, “Why did you take all this time to come? Don’t you know that my son’s life is in danger? Don’t you have any sense of responsibility?”

The doctor smiled and said, “I am sorry, I wasn’t in the hospital and I came as fast as I could after receiving the call and now, I wish you’d calm down so that I can do my work”.

“Calm down?! What if your son was in this room right now, would you calm down? If your own son dies while waiting for doctor than what will you do??” said the father angrily. The doctor smiled again and replied, “We will do our best by God’s grace and you should also pray for your son’s healthy life”.

“Giving advises when we’re not concerned is so easy” Murmured the father.

The surgery took some hours after which the doctor went out happy, “Thank goodness! your son is saved!” And without waiting for the father’s reply he carried on his way running by saying, “If you have any questions, ask the nurse”.

“Why is he so arrogant? He couldn’t wait some minutes so that I ask about my son’s state” Commented the father when seeing the nurse minutes after the doctor left. The nurse answered, tears coming down her face, “His son died yesterday in a road accident, he was at the burial when we called him for your son’s surgery. And now that he saved your son’s life, he left running to finish his son’s burial.”

Moral: Never judge anyone because you never know how their life is and what they’re going through.

With mettā

tno(29.3.2019)

Be A Lake

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The old Master instructed an unhappy young man to put a handful of salt in a glass of water and Then to drink it. "How does it taste?" the Master asked.

"Awful," spat the apprentice.

The Master chuckled and then asked the young man to take another handful of salt and put it in the lake.

The old man said, "Now drink from the lake."

As the water dripped down the young man's chin, the Master asked, "How does it taste?""Good!" remarked the apprentice. "Do you taste the salt?" asked the Master. "No," said the young man.

The Master sat beside this troubled young man, took his hands, and said,"The pain of life is pure salt; no more, no less.

The amount of pain in life remains the same, exactly the same.

But the amount we taste the 'pain' depends on the container we put it into.

So when you are in pain, the only thing you can do is to enlarge your sense of things .....

Stop being a Glass ,Become a LAKE!

Author Unknown

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Don't let anyone steal your dreams. Follow your heart, no matter what. No Dream is too big or too small when one works hard to live it. One should always try making dreams come true no matter what.

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Treat everyone around you with your ethics, not with theirs. Treat the people the way you want to be treated by them.

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Money can not get everything. Learn to be satisfied with what you have and you will always be happy.

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with mettā

TNO (20.6.2019)

10:07 PM

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Top 6 Health Benefits of Meditation

For centuries, meditation has been used as an effective technique to work with the mind, and also to provide relaxation, well-being and better health. Long before the advent of modern science and medicine, dedicated meditators from a variety of spiritual traditions had already discovered the tremendous benefits of their practice.

Beyond its original spiritual purpose, today’s stressful lifestyles have inspired an ever-increasing number of people to practice meditation for health reasons. A growing corpus of research studies link meditation and physical and mental health. Other studies focus on understanding exactly how meditation works and why it positively affects the brain.

1. BETTER MANAGEMENT OF STRESS, ANXIETY AND DEPRESSION

Several studies suggest that mindfulness meditation can benefit those who struggle with stress, anxiety and depression issues. A literature review conducted in 2014 assessed 47 mindfulness meditation trials that involved around 3,515 participants. The review concluded that meditation is a useful tool that helps relieve symptoms of anxiety and depression. And not only do meditators feel less stressed, their levels of the “stress hormone” cortisol decrease measurably.

Chogyal Rinpoche, a spiritual leader and meditation expert, explains how meditation gradually calms the mind and prevents strong emotions from erupting uncontrollably. So rather than allowing themselves to be overcome by depression and stress, meditators learn to calm their minds and achieve balance.

2. INCREASED IMMUNITY

One study conducted at Ohio State University showed that regular mindfulness-based muscle relaxation exercises lowered the risk of breast cancer recurring. A different study at Ohio State monitoring meditation’s effects on elderly patients concluded that mindfulness and relaxation exercises practiced over the period of one month helped boost patients’ lymphocytes, those natural killer cells that improve the immune system. Consequently, the subjects demonstrated better resistance to viruses and tumors.

3. LOWERED BLOOD PRESSURE

Another benefit for people who practice meditation for health reasons is that mindfulness meditation has been shown to help control blood pressure. According to a study reported in the British Medical Journal, patients who practiced meditation-based exercises had considerably lower blood pressure than those in the control group. Experts believe that meditation reduces the body’s responsiveness to cortisol and other stress hormones, which is similar to how blood pressure reducing medications work. It’s one of meditation’s great health blessings.

4. BETTER SLEEP

Meditation practice helps the body learn to relax, a benefit that continues when it’s time to hit the hay. It also trains the mind to settle the attention on an object such as the breath and allow other thoughts and emotions to float by like clouds on a pleasant day. There are also guided meditations that are designed to promote sleep. Harvard Medical School suggests that focusing on a phrase such as “breathe in calm, breathe out tension” beats counting sheep when it’s time to sleep.

5. RELIEVING SYMPTOMS OF IBS

Irritable Bowel Syndrome, or IBS, is a common bowel disorder characterized by bloating, abdominal pain, cramps and altered bowel behavior. It is believed that around 15% of the world’s population suffers from IBS – including an estimated 25 to 45 million Americans. Its exact cause isn’t understood. Daily relaxing meditation has been found to relieve symptoms of Irritable Bowel Syndrome. Following a series of successful studies, researchers at The State University of New York now strongly recommended daily meditation in the management of IBS.

6. IMPROVING HAPPINESS AND GENERAL WELLBEING

A study conducted at the University of Utah suggested that “mindfulness may be linked to self-regulation throughout the day, and that this may be an important way that mindfulness contributes to better emotional and physical well-being.”

According to Maria Camara, PhD, a psychotherapist who is also a qualified mindfulness teacher, meditation helps us connect with our true qualities. Once we’ve accepted who we are and learn to work with our thoughts directly, we reveal a loving capacity that has always been present within us. It’s no wonder that mindfulness increases happiness, enhances clarity and gives peace of mind.

The author Stephanie Williams

Ignorance As A Starting Point

A question may be posed, "Why ignorance is taken as a starting point of.D.O by Lord Buddha?"

Of course, there is a cause and even a chain of causes that beget ignorance. Lord Buddha says: "Four maladies (four āsavas) beget ignorance. (Please note that 4 maladies also include ignorance).

In another context, Lord Buddha also says: "Monks, it is obvious that ignorance has a chain of causes. Monks, ignorance has its origin. What is the origin of this ignorance?

The Origin of ignorance is five hindrances in Suttanta Piṭaka. Lord Buddha lists 5 hindrances, but in Abhidhamma Piṭaka, Lord Buddha lists 6 hindrances the sixth hindrances being "ignorance".i.e. (i) craving for sensual pleasures; (ii) hatred, (iii) sloth and torpor; (iv) distraction and remorse; (v) doubt; (vi) ignorance.

The origin of six hindrances is threefold sinful actions.

The origin of threefold sinful actions is not guarding at the six sense doors.

The origin of not guarding at the six sense doors is non-practising of mindfulness and reasoning.

The origin of non-practicing of mindfulness and reasoning is inappropriate(wrongful) consideration

The origin of inappropriate consideration is the lack of confidence. The origin of the lack of confidence is not listening to sermons and counsel of respectable persons of high morality and wisdom.

The origin of not listening to sermons and counsel of respectable persons of high morality and eisdom is non-association with such person

Here, the Abhidhamma method has prove to be very useful in explaining why ignorance (avijjā) is taken or a starting point in DO.

The origin of ignorance, Lord Buddha explains, is six hindrances. Six hindrances, once again, include ignorance.

This points to the paramount impermanence of ignorance (delusion) in the setting in motion of the vicious circle of DO.

Hence, ignorance is designated as the starting point of DO.

With Mettā

tno(26.4.2019)

Visākhā (Vesāk) Day

The full moon day of Visākhā in Pāḷi, Vaiśākh in Sanskrit is the great traditional holiday in all Buddhist countries.

Especially, it is well known as Buddha Jayantī, Buddha Puṇṇima (Pūrṇima), Buddha Day, Buddha’s Birthday, Visākhā or Visāk (Vesāk) Day.

According to Theravāda Buddhist calendar, it falls on May 18, 2019 but in India and Nepal, it falls on 19 May.

And then it usually falls on the 15th day of the fourth month of the Chinese Lunar Calendar. In general, Mahāyāna Buddhists follow to the Chinese Lunar Calendar, but not all.

This day is the most significant day of the Buddhists.

It is the day on which Gotama Buddha was born, attained enlightenment and passed away.

And then blessed by Dīpaṅkarā Buddha that Sumedhā, Bodhisatvā would also become a Buddha as him one day in the very remote future.

The Buddhist leaders from different parts of the world decided to celebrate Visākhā Day such as the Buddha Jayantī at the First Conference of the World Fellowship of Buddhists held in Sri Lanka in 1950.

And then the leaders discussed to prescribe the full moon day of Visākhā as Universal Holiday at International Buddhist Conference on November 5-14, 1998, in Sri Lanka.

It was submitted to United Nations in September, 1999 by minister of foreign affairs, Sri Lanka.

The full moon day of Visākhā (Vesāk) was resolved as Vesāk Universal Holiday at the 54th General Assembly of United Nations, in 2000.

On Visākhā Day, thus, Buddhists all over the world commemorate the ceremony of the birth, enlightenment and death of the Gotama Buddha in accordance with their traditions.

Of these, in general, Theravāda Buddhists commemorate Buddha Jayantī (celebration of the Buddha) or Buddha Day as the Buddha attained enlightenment under Bodhi tree on the full moon day of Visākhā.

They never celebrate Buddha’s Birthday. That is why they believe that Prince Siddhattha (Siddhārtha), Bodhisatta (Bodhisatvā) is merely a mundane human being before Buddhahood.

He, therefore, does not yet deserve for worship as a Buddha.

But Mahāyāna Buddhists commemorate only the Buddha’s Birthday because they believe Bodhisatvā Path.

The 16th United Nations Day of Vesāk celebrations was held grandly by The International Council Vesāk and Vietnam Buddhist Saṅgha on May 12-14, 2019, at Tham Chuc Temple, Ha Nam province, Vietnam.

In Myanmar, Visākhā Day is well known as “Buddha Akhar Daw Nae – Buddha Jayantī ”.

On the full moon day of Kason (Visākhā), Myanmar Buddhists celebrate the water pouring ceremony at Bodhi tree and then they pour the water onto the root of Bodhi tree, visualizing the Buddha attained enlightenment under Bodhi tree.

They believe that Bodhi tree is the same Buddha. That is why Bodhi tree is an Uddissa cetiya, meaning a shrine for worship with reference to the Buddha.

On this day, Buddhists celebrate not only the water pouring ceremony at the Bodhi tree but also perform meritorious deeds by keeping eight precepts, taking meditation and offering flowers, etc., to the images of Lord Buddha.

May all living beings be peaceful, happy, healthy and wealthy because of the Buddha’s loving-kindness and also be full of your wishes as the full moon.

#Credit

With Mettā

tno(19.5.2019)

ABHIDHAMMA, as the term implies, is the Higher Teaching of the Buddha. It expounds the quintessence of His profound doctrine.

The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching (vohāra desanā) and the Abhidhamma is the ultimate teaching (paramattha desanā).

In the Abhidhamma both mind and matter, which constitute this complex machinery of man, are microscopically analysed. Chief events connected with the process of birth and death are explained in detail. Intricate points of the Dhamma are clarified. The Path of Emancipation is set forth in clear terms.

Modern Psychology, limited as it is, comes within the scope of Abhidhamma inasmuch as it deals with the mind, with thoughts, thought-processes, and mental states, but it does not admit of a psyche or a soul. Buddhism teaches a psychology without a psyche. If one were to read the Abhidhamma as a modern text-book on psychology one would be disappointed. No attempt has here been made to solve all the problems that confront a modern psychologist.

Consciousness is defined.

Thoughts are analysed and classified chiefly from an ethical standpoint. All mental states are enumerated. The composition of each type of consciousness is set forth in detail. The description of thought-processes that arise through the five sense-doors and the mind-door is extremely interesting. Such a clear exposition of thought-processes cannot be found in any other psychological treatise.

Bhavaṅga and Javana thought-moments, which are explained only in the Abhidhamma, and which have no parallel in modern psychology, are of special interest to a research student in psychology. That consciousness flows like a stream, a view pro-pounded by some modern psychologists like someone who becomes extremely clear to one who understands the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend the Anattā (No-soul) doctrine, the crux of Buddhism, which is important both from a philosophical and an ethical standpoint.

The advent of death, process of rebirth in various planes without anything to pass from one life to another, the evidentially verifiable doctrine of Kamma and rebirth are fully explained.

Giving a wealth of details about mind, Abhidhamma discusses the second factor of man-matter or rūpa.

Fundamental units of matter, material forces, properties of matter, source of matter, relationship of mind and matter, are described. In the Abhidhammattha Sangaha there is a brief ex-position of the Law of Dependent Origination, followed by a descriptive account of the Causal Relations which finds no parallel in any other philosophy.

A physicist should not delve in to Abhidhamma to get a thorough knowledge of physics.

It should be made clear that Abhidhamma does not attempt to give a systematized knowledge of mind and matter. It investigates these two compositie factors of so called being to help the understanding of things as they truly are. A philosophy has been developed on these lines. Based on that philosophy an ethical system has been evolved, to realize the ultimate goal, Nibbāna.

Abhidhamma deals with “(1) What we find (a) within us (b) around us and of (2) what we aspire to find”.

In Abhidhamma all irrelevant problems that interest students and scholars, but having no relation to one’s Deliverance, are deliberately set aside.

The Abhidhammattha Sangaha, the authorship of which is attributed to venerable Anuruddha Thera, an Indian monk of Kanjeevaram (Kāñcipura), gives an epitome of the entire Abhidhamma Pitaka. It is still the most fitting introduction to Abhidhamma. By mastering this book, a general knowledge of Abhidhamma may easily be acquired.

To be a master of Abhidhamma all the seven books, together with commentaries and sub-commentaries, have to be read and re-read patiently and critically.

Abhidhamma is not a subject of fleeting interest designed for the superficial reader.

To the wise truth-seekers, Abhidhamma is an indispensable guide and an intellectual treat. Here there is food for thought to original thinkers and to earnest students who wish to increase their wisdom and lead an ideal Buddhist life.

TNO(7.8.2019)

The method of teaching Pali

Indo-Āryan or Indian Languages comprise many different local dialects (desī-bhasā), but very close to one another. There are two main groups (or families) of Indian Languages, namely, Sanskrit and Prākrit, which are very similar to each other.

1. Sanskrit, used by the Brahmans of educated class, who could spend much time on education and earn their living or livelihood by education, contained the words constructed or formed strictly in accordance with the grammatical rules and so it did not undergo many changes throughout its history.

2. Prākrits, however, used by the common people, who have to spend more time on their livelihood than on education, inevitably underwent many changes, generation, according to the time ( kāla), locality (desa) and individual (puggala), and comprise many different dialects which are very similar to one another, such as, “Pāli, Māgadhi, Addhamaāgadhī, Soraseni, Maha-ratthī, Pesaci, Apabhramsa ( early Prākrit), and Hindī, Bengālī, etc. (later Prākrit).

The Buddha or Omniscient One, skillful in all Indain Languages of his time, went on religious tour for 45 years, in many different parts of Central India ( Mijjhima –desa) in order to teach and propagate His Dhamma ( Teaching of Truth) to the people for liberating them from worldly suffering and leading them to Nibbana, eternal bliss. As a result, numerous people from different parts of India came to the Buddha and entered the Buddhist Order (Sangha). And consequently, their own dialects, slightly variant from, but very close to Pali, intruded upon the Pali literature.

Moreover, after the passing away ( Parinibbana) of the Buddha, His numerous missionary disciples, generation by generation, worked hard to teach and propagate the Buddha’s Dhamma or Buddhism, not only in different parts of India, but also in neighbouring countries, such as Ceylon ( Sri Lanka), Nepal, Tibet, Pakistan, Afganistan, Bengal, China and South-east Asian countries.

When Buddhism declined in India, due to the Hindus and Muslims, Ceylon ( and South India) came to the front in place of India and became the central of Buddhism, by widely learning the Buddhist scriptures and writing numerous commentaries, subcommentaries and many other books ( ganthantara) on various topics, such as the traditional Pali grammars and Pali dictionaries etc. mainly based on the traditional Sanskrit words. For the above-said reasons, Sanskrit and Prakrit languages exercised a great influence on the later Pali words.

European (or Euro- Aryan) languages and Indian ( or Indo-Aryan) languages belong to the same family of “ Indo-European Languages” and are very close or similar to each other. So, the Europeans can easily learn the Indian languages and vice versa. (But the inhabitants of Far-East and South-East Asian countries, find it difficult in learning the European and Indian languages, because the language-family of the former is quite different from that of the later.)

Since the late 19th century A.D., the liberal-minded European great scholars studied thoroughly both European and Indian (or Indo-Aryan) languages by means of the modern philosophical method comparing those languages with each other and wrote the various words or books on Sanskrit, Pali and other Prakrit languages, which served to know or understand those languages within a short time.

On the contrary, the traditionalist Venerable Sayadaw ( abbots) in Asia, especially in Burma spend a long time ( longer than necessary) on learning Pali by the trdational ( outdated) method through the trdational Pali grammars ( such as Kiccayana, Rupasiddhi, Moggalana, Saddaniti, Bhedacinta and so on), which give illogical or unsystematic ( sometimes wrong ) explanation of Pali words, using the grammartical suttas, scattering here and there, but they never become skillful or expert in the real or systematic formation of Pali words and unable to decide the Pali words- “ which one is correct and which one is wrong”, and “ which one is original (primary) form and which one is secondary form”.

So, let me say frankly “ it is the best way to learn Pali language by means of the time-saving modern (updated) method of philosophy, a comparative study of Pali with Sanskrit and Prakrit languages, so that one can become, within a short time, an expert only in Pali but in other Indian languages ( Sanskrit and Prakrits ) as well”. For, the word-conditions are ever changing, the worlds seems to be as small as a village, and there are too many things to be learnt within a very short life-span.

Moreover, it is the greatest mistake that the extreme traditionalist venerable Sayadaws (abbots) of Burma do not allow their pupil monks to study Sanskrit and English, and as a result most of Burmese monks become backward in the worldly and religious matters, not knowing and not willing to take part in the missionary activities both at home and abroad.

So, it is high time to urgently change, modernize or improve our traditional (outdate) monastic education (Pariyatti learning) to reach the international standard, in accordance with the ever-changing world situations.

“MANUAL OF ABHIDHAMMA”

ABHIDHAMMA, as the term implies, is the Higher Teaching of the Buddha. It expounds the quintessence of His profound doctrine.

The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching (vohāra desanā) and the Abhidhamma is the ultimate teaching (paramattha desanā).

In the Abhidhamma both mind and matter, which constitute this complex machinery of man, are microscopically analysed.

Chief events connected with the process of birth and death are explained in detail. Intricate points of the Dhamma are clarified. The Path of Emancipation is set forth in clear terms.

Modern Psychology, limited as it is, comes within the scope of Abhidhamma inasmuch as it deals with the mind, with thoughts, thought-processes, and mental states, but it does not admit of a psyche or a soul.

Buddhism teaches a psychology without a psyche.

If one were to read the Abhidhamma as a modern text-book on psychology one would be disappointed. No attempt has here been made to solve all the problems that confront a modern psychologist.

Consciousness is defined. Thoughts are analysed and classified chiefly from an ethical standpoint.

All mental states are enumerated. The composition of each type of consciousness is set forth in detail.

The description of thought-processes that arise through the five sense-doors and the mind-door is extremely interesting.

Such a clear exposition of thought-processes cannot be found in any other psychological treatise.

Bhavaṅga and Javana thought-moments, which are explained only in the Abhidhamma, and which have no parallel in modern psychology, are of special interest to a research student in psychology.

That consciousness flows like a stream, a view pro-pounded by some modern psychologists like William James, becomes extremely clear to one who understands the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend the Anattā (No-soul) doctrine, the crux of Buddhism, which is important both from a philosophical and an ethical standpoint.

The advent of death, process of rebirth in various planes without anything to pass from one life to another, the evidentially verifiable doctrine of Kamma and rebirth are fully explained.

Giving a wealth of details about mind, Abhidhamma discusses the second factor of man-matter or rūpa. Fundamental units of matter, material forces, properties of matter, source of matter, relationship of mind and matter, are described.

In the Abhidhammattha Sangaha there is a brief ex-position of the Law of Dependent Origination, followed by a descriptive account of the Causal Relations which finds no parallel in any other philosophy.

A physicist should not delve in to Abhidhamma to get a thorough knowledge of physics. It should be made clear that Abhidhamma does not attempt to give a systematized knowledge of mind and matter.

It investigates these two compositie factors of so called being to help the understanding of things as they truly are. A philosophy has been developed on these lines. Based on that philosophy an ethical system has been evolved, to realize the ultimate goal, Nibbāna.

Abhidhamma deals with “(1) What we find (a) within us (b) around us and of (2) what we aspire to find”.

In Abhidhamma all irrelevant problems that interest students and scholars, but having no relation to one’s Deliverance, are deliberately set aside.

The Abhidhammattha Sangaha, the authorship of which is attributed to venerable Anuruddha Thera, an Indian monk of Kanjeevaram (Kāñcipura), gives an epitome of the entire Abhidhamma Pitaka. It is still the most fitting introduction to Abhidhamma. By mastering this book, a general knowledge of Abhidhamma may easily be acquired.

To be a master of Abhidhamma all the seven books, together with commentaries and sub-commentaries, have to be read and re-read patiently and critically.

Abhidhamma is not a subject of fleeting interest designed for the superficial reader.

To the wise truth-seekers, Abhidhamma is an indispensable guide and an intellectual treat. Here there is food for thought to original thinkers and to earnest students who wish to increase their wisdom and lead an ideal Buddhist life.

It may be questioned, “Is Abhidhamma absolutely essential to realise Nibbāna.”

Undoubtedly Abhidhamma is extremely helpful to comprehend fully the word of the Buddha and realise Nibbāna, as it presents a key to open the door of reality.

It deals with realities and a practical way of noble living, based on the experience of those who have understood and realized.

Without a knowledge of the Abhidhamma one at times finds it difficult to understand the real significance of some profound teachings of the Buddha.

To develop Insight (Vipassanā) Abhidhamma is certainly very useful.

Venerable Narada Thera,VAJIRARAMA,COLOMBO, CEYLON

With Metta

(7.1.2020)