Abhidhamma reviewed

ABHIDHAMMA IN A NUTSHELL - XXX:

Abhidhamma reviewed

Shamika SOYSA- Daily News

‘MIND is a phenomenon which is highly explored in the doctrine of Buddhism. Mano phubban gama dhamma which means ‘mind is the forerunner’ is a well heard verse from ‘Dhamma Padaya’. The ultimate objective in Buddhism is attained by purifying and improving mind. However, understanding ‘mind’ is a quite complicated act for any person. This is a barrier for someone who is interested in learning Buddhism in depth. One of the teachings in Buddhism which provides a comprehensive analysis on mind is ‘Abhidhamma’.

The series ‘Abhidhamma in a Nutshell’ was started to full that void. ‘Abhidhamma’ is one of the most intricate branches of doctrine in Buddhism and the objective of this series was an effort to present it in an ‘Easy to Understand’ manner. Comparative to the entire teaching of Buddha, what has been described through 30 episodes is very little. But it wouldn’t be insufficient for one who is interested to lay themselves a foundation to learn more advanced nature of the Doctrine and deal with some intricate questions raised on Buddhism.

In this Final Episode the entire series will be reviewed in short.

The Four Realities

Out of the two realities of Apparent Reality (Sammuthi Deshana) and Ultimate Reality (Paramaththa Deshana) preached by the Buddha, falling under Abstract or Ultimate reality, Abhidhamma consists of paramaththas. ‘paramo uththamo aviparitho aththa paramaththa which means ‘the most noble and immutable thing is paramaththa’.

There are four paramaththas, namely the reality of;

1. Consciousness (Chittha Paramaththa)

2. Mental States (Chetasika Paramaththa)

3. Matter (Rupa Paramaththa)

4. Nibbana (Nirwana Paramaththa)

Reality of Consciousness - Chiththa Paramaththa

Chiththa Paramaththa explained various aspects and types of mind.

There are 89 or 121 types of Chiththas and they are categorized and subcategorized as below based on the places they arise and their types;

1. Kamavachara - 54

a. Akusala - 12

i. Lobhamulika - 8

ii. Dweshamulika - 2

iii. Mohamulika - 2

b. Ahethuka - 18

i. Akusala Vipaka - 7

ii. Akusala Vipaka - 8

iii. Kriya - 3

c. Sobhana Chiththas - 24

d. Kusala - 8

e. Vipaka - 8

f. Kriya - 8

2. Rupavachara Chiththa - 15

a. Kusala - 5

b. Vipaka - 5

c. Kriya - 5

3. Arupavachara Chiththa - 12

a. Kusala - 4

b. Vipaka - 4

c. Kriaya - 4

4. Lochuththara Chiththa - 8 or 40

a. Marga - 4 or 20

b. Pala - 4 or 20

Reality of Mental States - Chethasika Paramaththa

Chethasikas are containments, features or behaviors of mind and they have four main characteristics of Ekuppada - arise together with consciousness, Ekanirodha - perish together with consciousness, Ekarammana - has the common object with consciousness and Ekavaththuka - has the common basis with consciousness.

52 types of Chethasikas are categorized as below;

1. Annasamana - 13

a. Sabbachiththsadharana - 7

b. Pakinnaka - 6

2. Akusala - 14

3. Sobana - 25

a. Sobhanasadharana Chethasika - 19

b. Virathi Chethasika - 3

c. Appamanna Chethasika - 2

d. Panna Chethasika - 1

Thought Process - Chiththa Viththi

After describing consciousness and mental states it was described the sequence and nature in which these Chiththas arise. It was mentioned that there are 17 thought moments in a usual thought process.

Reality of Matter - Rupa Paramaththa

Having described what Mind is the Reality of Matter was dedicated to illustrate what is Matter. 28 types of matters were described there as below;

* Mahabhutha Rupas - 4

1) Patavi

2) Apo

3) Thejo

4) Vayo

* Pasada Rupa - 5

5) Chakkhupasada

6) Sothapasada

7) Ghanapasada

8) Jivhapasada

9) Kayapasada

* Gochara Rupa/Visaya Rupa - 4

10) Rupa

11) Shabdha

12) Gandha

13) Rasa

* Bhava Rupa - 2

14) Sthribhava

15) Purusabhava

16) Hadhayavatthu

17) Jivithindriya

18) Ahara

19) Akasa Dhathu

* Vikara Rupa - 5

20) Kaya Vinnaththi

21) Vachi Vinnaththi

22) Lahutha

23) Mudutha

24) Kammannatha

* Lakkhana Rupa - 4

25) Upachaya

26) Sanththathi

27) Jaratha

28) Anichchatha

Reality of Matter - Nibbana Paramaththa

In this reality 10 types of Fetters or Dasa Samyojana of Sakkhayaditti, Vichikichcha, Seelabbathaparamasa, Kamaraga, Patiga, Ruparaga, Aruparaga, Mana, Uddachcha, Avijja, which are eradicated in the stages of attaining Nibbana was described. Further two types of Nibbana, Sopadhisesa Nibbana Dhathu and Anupadhisesa Nibbana Dhathu were mentioned.

Thus concludes Abhidhamma in a Nutshell.

Acknowledgments *******************

A few weeks back I had to undergo a situation where my state of mind became very week due to a sudden sensitive issue. With this mentality I was to drive a considerably long distance in Colombo. When I touched the clutch and the accelerator, I felt my legs were shivering. Two of my friends asked whether they would join but I refused. When I was putting the vehicle to the main road I got a call from another friend (co-worker) with whom I sometimes engage in various discussions. He has never read my Abhidhamma articles but he knows I am writing this column. What he told me over the phone was;

‘You are writing to the paper on Abhidhamma and it is now you should make use of it. Act wisely’. This hit my mind which was in a panic state at that time. I first give my acknowledgments to that friend who put my effort into a practicable frame at a desperate time. It’s not that I recalled what I have written but I realized ‘there is no use of writing about mind if I cannot control my mind in a situation like this’ and it really worked.

I started learning Abhidhamma from my Sunday School. Thereafter I learnt a lot by teaching Abhidhamma and I give acknowledgements to my teachers and students. To write this series I used ‘A Manual of Abhidhamma by Narada Maha Thera’ especially to find English terms. I gathered much of knowledge from the two books of Ven. Renukane Chandawimala Thera.

I also acknowledge my wife for encouraging me and many who emailed commenting and questioning.

As mentioned many times, it is very little which has been presented in this series. More articles will follow on Buddhism based on the ‘Abhidhamma in a Nutshell’ series.

shamikabsb@hotmail.com

Mind: Defilement versus virtue

Mind: Defilement versus virtue

Ven. Horowpothane SATHINDRIYA Thera

Daily News - SL

Today, society is riddled with a multitude of religions, faiths, beliefs and cults, which the individuals have inherited as a birthright, or chosen according to their personal preferences, compatibility with their thinking or for offering succour to their needs.

History chronicles, that the dictates of these beliefs have driven man through the ages, either by deep religious fervour or blind faith. There is evidence of even self-sacrifice, being made, seeking a reward in this or nether world- (heaven) in return.

Intuition

Concentration brings happiness

Prince Siddhartha Gotama was born in India 2632 years ago. With intuition gained in repeated cycles of birth in his journey through samsara, he realised early in his youth that, far beyond all the transient splendour and worldly pleasures in his princely life, there lay a state of release from suffering. He had to find the answer to this vexing question and burning issue, as to how he could stop this ongoing cycle of birth, suffering and death.

In his quest to unravel the truth he searched far and wide. Seeking guidance and instruction from famous and well-renowned teachers, acclaimed for heir spirituality. Each attempt and endeavour ended in an impasse.

Self-indulgence

Realising the futility of such ventures, he set out on his own for six years in search of the truth, firstly through self-indulgence, failing which he resorted to self-mortification.

Finally it dawned on him that these two extremes were hindrances to his progress and the only way open, was the Middle Path. The aspirant of the Buddha or Seeker for Fully Enlightenment preserved with gain determination to unmask the treasure latent him viz. Morality, concentration and wisdom through these the Four Noble Truth.

The truth of the Dhamma proclaimed by the Buddha, 2600 years ago finds acquiescence with the advances in science. By virtue of this realism and rationality, Buddhism has found favour among the erudite and intelligentsia in the East and West.

Albert Einstein, the father of the modern science, once said, “ In an age when science has advanced, the only doctrine, that science can not contradict, is the teaching of the Gotama Buddha”. He also said that “A religion without science is lame and science without religion is blind”.

Conflict

It is impossible to condense of the Dhamma and its embellishments, which do not conflict with any philosophy or emotion into a short essay. A frequent theme intoned read and heard in the global arena, today, is “PEACE”. Yet, it is most unfortunate, that certain groups within this fabric has brought disrepute to religions by instigating, uprisings, ethnic cleansing and wars under the seal of religious authority. Unabated killings with loss of thousands of lives and wanton destruction of property have resulted from the dark ages, to the present chaos in the world. No religious founders would have stamped his authority in such barbaric and brutal acts. The Path of Peace shown by the Buddha will withstand the ravages of time and always remain current. Firstly peace should be established within one’s own mind.

When the mind is disciplined, speech and action will follow suit likewise. Nothing could compare with the power and the beauty of human mind. All modern inventions and innovations are the fruits of thinking mind and have designed by the human mind. Tragically, this power has been often abused and misused by many for misdoing, evident today. If one should initiate any action with a just and peaceful mind, no consequent harm will come from such; to anyone. The wholesome path extolled by the Buddha, has been forgotten. Of all the beneficial tools available to man to achieve his ends, the least utilised is his mind. He cannot comprehend nor appreciate the value of the human life that he has inherited.

Bonds

At a time when we commemorate and celebrate the significance triple anniversary of the Blessed One, we should earnestly and honestly strive to practise the wisdom, elucidated in the Dhamma, and free ourselves from the bonds of samsara.

Every being on this planet is subject to the misery of physical and mental suffering. Although we could find relief from physical ailments, there is no prescription for mental anguish, other than the solace of the Dhamma. In this endless cycle of birth and death, we meet with dreadful and catastrophic challenges. One cannot escape the suffering, whether one be a human being, divine being, or other being. In one accrues enormous bad kamma; the result will be birth in the animal kingdom or in a dangerous and adverse realm or environment.

Suffering

How long one will linger in such existences or the future existence one cannot foresee. Perchance, you are currently endowed with wealth, properties, power, and a following, giving you a confidence, that there is no suffering. Suddenly illness or catastrophe fells you, driving you to mental torment.

All the riches and power cannot bring you cure and comfort from such afflictions.

The only valuable possession capable of bringing you the much-sought PEACE will be wholesome and tamed mind. If we examine any crisis or conflict in this world, we would find that the underlying cause is the insatiable, unquenchable greed and craving rampant in the human world.

Origin

The way to uproot this craving is by examining its origin and treating the cause as expounded by the Buddha.

With the common interest and well being of mankind at heart, entering no with any quarter, the Buddha gifted us the four Sublime qualities. The sad lack of these virtues has rendered the present global society into a state of depravity and restlessness.

The Four Sublime Qualities are Metta (Loving-kindness), Karuna(Compassion), Mudita(Appreciative - joy) and Upekkha(Equanimity). Metta: Universal friendliness, loving-kindness to all beings in this world. Karuna: Compassion for all living being in this world. Mudita: Rejoicing in others success, progress, prosper, well being and happiness. Upekkha: Equanimity and unshaken in any situation.

A society resplendent with these Noble qualities will be free of dissension and animosity. Its inhabitants will be sedate in thought, word and deed, enjoying the peace of harmonious living. They will undoubtedly tread the path to Nibbana.

Vegetarianism and Buddhism

Vegetarianism and Buddhism

Shamika SOYSA

By, Daily News

‘Vegetarianism’ is quite a debatable topic these days. Primarily, two categories of views could be identified with respect to this subject:

1. People who say it’s a noble practice.

2. People who say Vegetarianism is an act in vain.

In Buddhism there are several well known facts related to Vegetarianism which provide a basis for many debates:

1. Whether meat eating breaches the first precept or not.

2. The Buddha allowed meat eating for monks that is quite pure in three circumstances: if it is not seen, heard, suspected to have been killed on purpose for a monk.

3. The Buddha rejected Ven. Devadatta’s proposal to forbid meat-eating for monks.

4. The Buddha has not directly recommended ‘Vegetarianism’.

The objective of this article is to analyse above aspects in brief.

Nobility of Vegetarianism

Vegetarianism is simply refraining from eating animal food especially meat. People need food and water for their survival. Since the beginning both humans and animals required food as a basic need.

Method of supplying themselves food has been evolving over the generations and both vegetables and animal fleshes had been the two main methods. Even now in some parts of the world, people are compelled to kill animals for food for their survival. Their main intention is to fulfill their hunger.

But today, in many parts of the world there are plenty of options available for food than killing animals. In layman’s economic theory, if people started abstaining from eating meat, then the demand for meat will decrease. Consequently the number of animals getting killed will decrease and at the end of the day Vegetarians contribute to save lives of many animals.

Theoretically, if the whole population stops eating meat then none of the animals will get killed at least for food in that community. Therefore, it is out of question and un-debatable that the vegetarianism is noble and not an act in vain.

The first precept

Buddhist text clearly identifies five main conditions to be satisfied in order to breach the first precept: (1) target is a living being, (2) the knowledge of target is living, (3) volitional thought of killing, (4) effort to kill, (5) death is caused as a result of killer’s action.

In one’s meal if meat or fish is available, it is just another food item among the others. Simple analysis would show that none of the above factors are satisfied when eating meat. Therefore, it should be clear beyond doubt that eating meat does not breach the first precept.

On the contrary if one took a decision to stop having meals with fish and meat then he or she may distantly supports to save a life of at least one animal.

On the other hand if the same person becomes greedy and wanted to have more and more meat then he or she indirectly contributes to kill at least one more animals. But this person does not breach the first precept at any of these circumstances.

The Law of Kamma

However, the indirect contribution to increase the demand for meat should have some affect and it could be explained using the law of Kamma. Any Volitional act causes Kamma.

Rooted by Immoral causes (Akusala Hethu) of Lobha (Attachment), Dwesha (Hatred or Aversion), Moha (Delusion or Ignorance) Akusala Kamma are caused and rooted by Moral causes (Kusala Hethu) of Alobha (Non-attachment), Adwesha (Goodwill), Amoha (Knowledge) Kusala Kamma are caused.

For each and every wholesome and unwholesome activity there will be corresponding Kamma collected. The nature of Kamma collected when eating meat depends on the thought process of oneself at that moment. If that person eats meat with greediness, then the root of Lobha is there and Akusala Kamma is caused. Depends on the degree of greediness the severity of Akusala Kamma would differ.

However, if that person eats any other vegetable food with same greediness, nature of Kamma collected would be the same. When eating meat, if that person thinks about the animal and the way animal is getting killed, the pain of animal and etc. then depending on Lobha, Dwesha and Moha arise there will be Akusala Kamma collected. But still it does not breach the first precept.

Assume that having eaten beef that person ordered his or her servant to kill the cow in the garden and bring him more meat for his dinner then the first precept may be breached as it may satisfy the earlier-mentioned factors.

It is as such how one’s action and thought process becomes evil or meritorious in different circumstances. If one engages in all other evil acts and only refrain from eating meat would not make him a noble person in the society nor does he or she gets good resultants.

The Buddha’s position on vegetarianism

It is due to above facts the Buddha did not directly recommend Vegetarianism for Monks and the Buddhists. But he always discouraged eating meat and included a precept to refrain from killing as well. Samma Ajiva (Right Livelihood) in Arya Ashtangika Margaya (Noble Eight Fold Path) is described as abstaining from selling poisons, intoxicants, weapons, slaves, and animals for slaughter.

Karaniya Meththa Suththa is about spreading loving-kindness to all the living beings.

In broader explanation the first precept is not just abstaining from killing but also leaving aside all harming equipments and being fearful and ashamed of killing.

Another important point is that when monks are having their meals they meditate considering food just as a factor for their survival and not for the taste or the shape or color of the body. They are disciplined not to consider the nature of food and their make and origin. Monks are to accept alms offered by anyone.

Even if meat is present in that meal it is an irrelevant factor unless it falls under earlier-mentioned three circumstances.

In conclusion, it is clear that eating meat does not breach the first precept but does involve collecting bad Kammas depending on one’s thought process when having meals (not just meat). But a pure Vegetarian who is protecting all Five Precepts, always refrain from evil acts and engage in meritorious deeds contributes to save a life of at least one living being and is a noble person while being an asset for the society.