tag:blogger.com,1999:blog-77175802274629059832024-03-14T07:28:53.814-07:00BuddhistBuddhist, Buddhism, Srilankan ReligionCrickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.comBlogger25125tag:blogger.com,1999:blog-7717580227462905983.post-57709139111342488472011-04-05T08:27:00.001-07:002011-04-05T08:27:59.471-07:00The uniqueness of Buddhism<div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">T<span style="color: blue;">he Buddha said "Do not believe in anything simply because you have heard it; not in traditions because they have been handed down for many generations; not in anything because it is spoken and rumoured by many; not in anything because it is found written in your spiritual texts; not in anything merely on the authority of your teachers and elders, but only after observation and analysis, when you find that anything agrees with reason and conducive to the good and benefit of one and all, then accept it and live up to it". (Kalama Sutta). </span></span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><span style="color: blue;"><br />
</span></span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Bertrand Russell (1872-1970), the famous philosopher and mathematician, who was a Christian, says: "Of the great religions of history, I prefer Buddhism, especially in its orthodox form, because it has had the smallest element of persecution". The intellectuals of the West have agreed that for the first time in the history of the world, Buddha proclaimed a salvation, which each man could gain for himself, and by himself in this world, during his life, without the least help from God or Gods. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Buddhism differes from other religions because (i) it does not believe in a Creator or an Almighty God who is responsible for all our actions, (ii) Buddhism, in actual sense, is not a religion, though people generally call it so, because there is no belief in, recognition of, or of a higher unseen authority, or a controlling power, but emotions and morality connected therewith, (iii) is a moral philosophy in pursuit of wisdom and knowledge, norms and laws, and all other things connected therewith. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">In Buddhism, there is nothing to speculate or conjecture, because it is a doctrine, par excellence, leading to the attainment of Nibbana ceasing rebirth. Every Buddhist aspires to attain this condition in this life or in the life to come. Buddha is the greatest man who ever lived in this world of ours, dominating the whole of human history, by his boundless compassion and unrestricted loving kindness, and still his doctrine stands supreme above others. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Buddhism stands unique since it denies in the existence of a soul (ego). Buddha said that the idea of a soul is an imaginary, false and baseless belief, which has no corresponding reality, but produces harmful thoughts, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism and other defilements, impurities and problems. In short, to this false view can be traced all the evils in the world which we experience. Soul is usually explained as the principle of life, the ultimate identity of a person or the immortal constituent of self. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">There is nothing called 'sin' in Buddhism in which actions are merely termed as meritorious ('kusala') and demeritorious 'akusala'). Sin is rebellion against God. The word 'sin' is derived from the Latin root 'sontis' meaning guilty, explained either as mortal sin (unpardonable sin) or venial sin (pardonable sin). </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">According to dogmatic theology, sin signifies purposeful disobedience to the Will of God, or any action offensive or blasphemous to God, or to speak profanely or impiously of God. Buddhists do not believe in confession (acknowledgement of sin to a priest) as laid down in Catholicism. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">John Walters writing about the Buddhist idea of sin, says that it differes somewhat from the Christian idea. Sin to the Buddhist is mere ignorance or stupidity. It is said that the wicked man is an ignorant man and does not need punishment and condemnation, so much as he needs instructions. "He is not regarded as violating God's commands, or as one who must beg for divine mercy and forgiveness. Buddhism does not believe that a sinner can escape the consequences in prayerful attempts to bargain with God". </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Among the founders of world religions, the Buddha was the only teacher who did not claim to be a prophet, or incarnation of a god or a super being above mankind. He was a man pure and simple, and devoted his entire life to holiness. He was a noble prince of the Sakya clan, the only son of king Suddhodana of the ancient Kapilavattu (modern Piprawa on the Nepal border in North India). </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">The prince Siddhartha Gautama, having understood the remorseless of nature, renounced the world at the age of 29 years, after seeing the four prognosticated signs (a sick man, an old man, a corpse and a hermit, as he walked along in measured steps). He now desired to become a recluse, away from the burden of civil life, to find a panacea for the ills of suffering faced by mankind, during their voyage in the 'samsara' (cycle of rebirths). Leaving behind his young wife and the infant child Rahula, he ventured into the forest, in the fulfilment of his cherished desire to wear the yellow robe and become a recluse with shaven head. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">At the time when the prince was born there was a great spiritual revolution, and many youngmen left their homes to lead an ascetic life given to celibacy and holiness. The recluse Siddhartha, underwent hectic mortification of the flesh given to asceticism for 6 years, under the erudite teachers Alara Kalama and Uddaka Ramaputra who were reputed for their psychic powers. But their teachings did not satisfy him. Therefore, he left them and followed the Middle Path (Majjhima Patipada'), rejecting the extremes of 'attakilamatanuyoga' (self-mortification) and 'kamasukkhallikanuyoga' (self-indulgence). With strenuous effort, he attained Enlightenment (Buddhahood) illuminating the world by his success. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">After attaining Enlightenment, he delivered his first discourse to the five ascetics on Dhammacakkappavattana Sutta. Addressing them he said "Open ye your ears, O bhikkus, deliverance from death is found. I teach you. I preach the law. If ye walk according to my teaching, ye shall be partakers in a short time of that for which sons of noble families have left their homes to lead a life of homelessness, it being the highest end of my spiritual effort. Ye shall, even in this present life apprehend the truth itself and see it face to face". </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Buddhism is, generally, accepted as a moral philosophy to lead mankind in the proper path by doing good and avoiding evil. The Buddha himself has expressed that his teaching is both deep and recondite, and anyone could follow it who is intelligent enough to understand it. He admonished his disciples to be a refuge to themselves' and never to seek refuge in, or help from anyone else. He taught, encouraged and stimulated each person to develop himself, and to work out his own emancipation, because man has the power to liberate him self from all earthly bondage, through his own personal effort and intelligence. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Buddha based his doctrine on the Four Noble Truths, viz: suffering ('dukkha'), cause of suffering ('samudaya'), destruction of suffering ('nirodha') and the path leading to the cessation of suffering ('magga'). The first is to be comprehended, the second (craving) is to be eradicated, the third (Nibbana) is to be realised, and the fourth (the Noble Eightfold Path) is to be developed. This is the philosophy of the Buddha for the deliverance of mankind from being born again, or the cessation of continuity of becoming, i.e., 'Bhavanirodha' (the attainment of Nibbana). </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">The Noble Eightfold Path, also known as the Middle Way, consists eight factors, namely right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Practically, the whole teaching of the Buddha, to which he devoted himself during his 45 years of ministration, deals in some way or another, with this Path. He explained it in different ways and in different words, to different people, at different times, according to mental development and capacity of a person, to understand and follow the teachings of the Buddha. In classical terminology, it is known as 'Dukkhanirodhagaminipatipada ariyasacca'. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">This Middle Way is neither a metaphysical path nor a ritualistic path, neither dogmatism nor scepticism, neither self-indulgence nor self-mortification, neither externalism nor nihilism, neither pessimism nor optimism, but the path for Enlightenment as the means of deliverance from suffering, and man is solely responsible for his own pains or pleasures. Buddhism is clear, reasonable and gives complete answerers to all important aspects and questions about our lives. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">These eight factors aim in promoting and perfecting the three essentials of Buddhist discipline, viz. Ethical conduct ('sila'), concentration ('samadhi') and wisdom (panna'). </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Ethical conduct is built on the conception of morality with compassion towards all beings. Concentration means securing a firm footing on the ground of morality where the aspirant embarks upon the higher practice on the control and culture of the mind. Beyond morality is wisdom. The base of Buddhism is morality and wisdom is its apex. It is the right understanding of the nature of the world in the light of transiency ('anicca'), sorrowfulenss ('dukkha') and soullessness ('anatta'). </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Wisdom leads to the state of 'dhyana' (psychic faculty), generally called trance. Wisdom covers a very wild field, comprising understanding, knowledge, and insight specific to Buddhism. Wisdom being the apex of Buddhism, is the first factor of the Noble Eightfold Path. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">It is one of the seven factors of Enlightenment, some of the four means of accomplishment, one of the five powers ('pannabala') and one of the five controlling faculties ('panna indriya). </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">The highest morality is inculcated in the system of Buddhist thought, since it permits freedom of thought and opinion, sets its norms against persecution and cruelty and recognises the right of animals. Liquor, drugs and opium and all that tends to destroy the composure of the mind are discountenanced. When considering the fraternity of people, Buddhism acknowledges no caste system and admits the perfect equality of all men, as it proclaims the universal brotherhood. </span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;"><br />
</span></div><div style="text-align: justify;"><span style="font-family: Verdana; font-size: 9pt;">Buddhism shows the errors of monotheism, atheism, fatalism, nihilism, agnosticism, polytheism, materialism, sensualism, asceticism, spiritualism and deism by analysing the contents of each of the beliefs. Let all beings be happy!</span></div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-88440206067185198462011-04-04T08:58:00.000-07:002011-04-04T08:58:56.292-07:00Sangha<div style="text-align: justify;"></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7H5VoOZLFkshXK5405X8TMl-KWMgLbnm-l2AYRe-856w9GU2cUv941zfXHie66bLvUKwcqjrUbyeZ6x0O2y2cNbQDMLsmMacIQPSFpJTdrpUNcSEODFO2qmfEyvfo9MIAS-mgtVK4qBw/s1600/sanga_01+%25281%2529.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7H5VoOZLFkshXK5405X8TMl-KWMgLbnm-l2AYRe-856w9GU2cUv941zfXHie66bLvUKwcqjrUbyeZ6x0O2y2cNbQDMLsmMacIQPSFpJTdrpUNcSEODFO2qmfEyvfo9MIAS-mgtVK4qBw/s1600/sanga_01+%25281%2529.jpg" /></a></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">The Buddha’s dispensation is founded upon three guiding ideals or objects of veneration: the Buddha, the Dhamma and the Sangha. The Buddha is the teacher, the Dhamma is the teaching and the Sangha is the community of those who have realized the teaching and embody it in their lives. These three are together called the Three Jewels or Triple Gem. They are called the Three Jewels because for one who is seeking the way to liberation, they are the most precious things in the World.</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">The word ‘Sangha’ means those who are joined together, thus a Community. However, "Sangha" does not refer to the entire Buddhist Community, but to the two kinds of Communities within the larger Buddhist Society:</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;"><br />
</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">They are -</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">The Noble Sangha (Ariya Sangha).The community of the Buddha’s true disciples.</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;"><br />
</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">The conventional Sangha. Fully ordained monks and nuns.</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;"><br />
</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">In principle, the word Sangha includes bhikkhunis - that is, fully ordained nuns - but in Theravada countries the full ordination lineage for women has become defunct, though there continue to exist independent orders of nuns.</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">The holy life requires purified conduct but household life stimulates many desires that run contrary to pure conduct. The homeless life is a life of meditation calling for constant mindfulness, clear awareness and contemplation. All this needs time, a calm environment, freedom from external pressures and responsibility. The Buddha founded in Sangha in order to provide such objective conditions.</span></div><div style="text-align: justify;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px;">The bhikkhu, the Buddhist monk, is not a priest; he does not function as an intermediary between the laity and any divine power, not even between the lay person and the Buddha. He does not administer sacraments, pronounce absolution or perform any ritual needed for salvation. The main task of a bhikkhu is to cultivate himself along the path laid down by the Buddha, the path of moral discipline, concentration, and wisdom.</span></div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-42287351037240696952011-04-04T08:56:00.000-07:002011-04-04T08:56:17.146-07:00The Buddha<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjww8xBNVK4zbdpfrD1sPTbLCpLz8GGOvvd0Z3sa1PVDWFZPEg0CnMAb9KnU1zQ0o3aI5ocSeF13hGMXQcxfjb1zr0ho_aVuOT27gJ3WEYgu6vLi-KGw-RpCkV9FcHid8LeSswIgUuFHUQ/s1600/buddha1a.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjww8xBNVK4zbdpfrD1sPTbLCpLz8GGOvvd0Z3sa1PVDWFZPEg0CnMAb9KnU1zQ0o3aI5ocSeF13hGMXQcxfjb1zr0ho_aVuOT27gJ3WEYgu6vLi-KGw-RpCkV9FcHid8LeSswIgUuFHUQ/s1600/buddha1a.jpg" /></a></div><div style="text-align: left;"><span style="color: black; font-family: arial;">The historical person we know as the Buddha was an Indian prince of the Sakya people living in North India. He renounced the right to the throne, became a religious seeker early in his life and then after reaching enlightenment he became a spiritual teacher. His given name was SIDDHARTHA and his clan name was GOTAMA. He was not called the Buddha in his early years, but acquired this designation only in his 35th year after he attained enlightenment.</span></div><div style="text-align: left;"><span style="font-family: arial;">The word Buddha is not simply a title given to one particular individual, but it is a designation given to a kind of individual. It represents not a single unique person, but a type of person. Only one Buddha can appear in any historical period. But throughout the cycles of world evolution, there have been many Buddhas appearing one at a time separated by vast intervals. Siddhartha Gotama is only the most recent Buddha and there will be many more Buddhas to come.</span></div><span style="font-family: arial;"><div style="text-align: justify;">According to Buddhist teachings the physical universe has countless world systems with many planes of existence (e.g. heavenly, human, animal etc.). In all those planes, life is subject to impermanence, to arising and passing away, to birth, growth, ageing and passing away. Due to impermanence, existence is seen to be fundamentally unsatisfactory and subject to suffering.</div><div style="text-align: justify;">Outside the phenomenal universe there exists another state, an unconditional state, a state of perfect bliss, of unfading peace. This state is called NIBBANA in Pali.</div><div style="text-align: justify;">Also there exists a path, a way which leads from one state to another, from theimpermanence and suffering of the round of becoming to the bliss and peace of NIBBANA.This is the Noble Eightfold Path.</div><div style="text-align: justify;">In the history of any particular world system there will be a time when this path isknown and followed, there will be people who practice the path and who reach theattainment of Nibbana. But inevitably there comes a time when that path falls into neglectand the knowledge of the path fades from people's minds until the path disappears andbecomes lost. Then follows a period of spiritual darkness. This could be a period ofmillions of years, of many eons.</div><div style="text-align: justify;">Eventually there arises a being, a man who by his own innate wisdom, by his ownstriving and energy, without any guide or teacher, rediscovers that lost path todeliverance. Having rediscovered the path, he follows it to the end, he reaches theattainment of Nibbana, and then out of compassion for others who are afflicted bysuffering he comes back to proclaim that path, to make it known again to the world. Aperson who accomplishes this twofold task of rediscovering the path and making it knownagain to the world is called a Buddha.</div><div style="text-align: justify;">The Buddha always comes as a human being. He begins like us, caught up in the round ofsuffering. However he is not an ordinary man. He is an extraordinary man. With immensepotential of intelligence, energy, and compassion which he has developed through countlesslifetimes of self-cultivation he has prepared himself for his future role as a Buddha byperfecting in himself the qualities, the virtues, the powers required of a world teacher.By making the path known to the world, Buddha opens the road to deliverance for allhumanity so that others can follow the path and reach liberation.</div></span>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-75025052354911778612011-04-04T08:53:00.000-07:002011-04-04T08:53:36.467-07:00Temple Of Tooth<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0dxwj4bbHVH1oVFHLrCM5jNmKnom8MeAOJHEzwSl0M5Z518Wxmt6aTtUmooRrDnDyNYKH_hld3Gg8TnIZBYeXeG-kdcP1dHoagHvBqsY4yji93RTyNnQzw0HAYZZ32x1aubwBe3ItolQ/s1600/homepic_01.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="101" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0dxwj4bbHVH1oVFHLrCM5jNmKnom8MeAOJHEzwSl0M5Z518Wxmt6aTtUmooRrDnDyNYKH_hld3Gg8TnIZBYeXeG-kdcP1dHoagHvBqsY4yji93RTyNnQzw0HAYZZ32x1aubwBe3ItolQ/s320/homepic_01.jpg" width="320" /></a></div><span class="Apple-style-span" style="font-family: Arial, Helvetica, 'Nimbus Sans L', sans-serif; font-size: 13px; line-height: 16px;">Buddhism, Hinduism, Christianity, Islam and there subdivisions. Buddhism plays a significant role in Kandy with the two main Monastic orders, Malwatte and Asgiriya fraternities together with numerous temples of the Country attached to them. TheTemple of the Sacred Tooth Relic constitutes the premier Buddhist Institution of Sri Lanka and remains the cynosure of the world Buddhist and is a great tourist attraction. The annual pageant (Esala Perahera) constitutes the greatest religious festival of Sri Lanka which attract thousands of pilgrims as well as tourists from all over the world. The web site on the Sri Dalada maligawa attempts to introduce all its aspects of history, rituals, cultural and other social activities.</span>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-33915166627672736752011-03-10T01:59:00.000-08:002011-03-10T01:59:22.258-08:00Mirisawetiya<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4aBXu0qhLKYhLHv0eTPXJeAcCeIjE-txiJC53XOiE1cm1EiRK3hNiiURh_n0s8LV61xFUd4oeqXZJxidSJdIknQPAzeW_C3xHdpzxgDrJc8cihYB8XT3w8TkE3n-Zse0i8J9cKixNzY0/s1600/index.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="195" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4aBXu0qhLKYhLHv0eTPXJeAcCeIjE-txiJC53XOiE1cm1EiRK3hNiiURh_n0s8LV61xFUd4oeqXZJxidSJdIknQPAzeW_C3xHdpzxgDrJc8cihYB8XT3w8TkE3n-Zse0i8J9cKixNzY0/s320/index.jpeg" width="259" /></a></div><br />
More than 2100 years old, Mirisawetiya is one of the most ancient Dagabas in Sri Lanka . Built by the great king Dutugemunu, this Maginficant Structure is a must see for any visitor to the sacred city of Anuradhapuraya. <br />
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It is believed that the great king Dutugemunu made many wishes here that have come true during his lifetime.<br />
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King Dutugemunu built it as a Dagoba of the "Mahavihara" fraternity but as the monks started living there, it sees that Mirisawetiya developed as a separate monastery. However it is believed that it would have functioned as a monastery belonging to the Mahavihara Fraternity.<br />
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Several Kings, at different intervals made renovations to the Dagaba. Among them are King Gajabahu 1 (112-134 AC), and King Voharika Tissa (214-236 AC).<br />
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King Gajabahu 1: Put a new coating on Mirisawet iya<br />
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King Voharika Tissa: Restored the umbrella of the Dagoba and rebuilt a wall around the Dagaba)<br />
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The stupa and other buildings needed restoration after the Chola invasion and it is said that King Kassapa V (914-923 AC) did the restoration.<br />
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King Kassapa V also is said to have built a massive mansion called "The Chandana Prasada", adjoining the Temple to house the scared hair relic (keshadathu), which was supposed to have been brought to Sri Lanka during the time of King Moggalana (495-513 AC)<br />
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The Dagaba was again damaged by the recurrent Chola invasions and it is said that King Parakaramabahu 1(1153-1186 AC) did a comprehensive restoration and built the stupa to a height of 120 feet.<br />
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The last recorded renovations around that period were done by King Nissankamalla (1187-1196 AC).Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-69557621051943677472011-03-10T01:53:00.000-08:002011-03-10T01:53:16.076-08:00Buddhism is not intricate<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhdIItozcLiO8XSC3h1miN8n1buDlu7MsIFbj9mR-OCyk-8WRSdeOwOIuUwkus7ysJkytq5Mw00jqNT-2M7WPDFtRP-H_G3AK1akpbWgI4iESWR4YIdxztQUEn1lnyO1P3xL0chFPeT4E/s1600/clip_image001.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="288" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhdIItozcLiO8XSC3h1miN8n1buDlu7MsIFbj9mR-OCyk-8WRSdeOwOIuUwkus7ysJkytq5Mw00jqNT-2M7WPDFtRP-H_G3AK1akpbWgI4iESWR4YIdxztQUEn1lnyO1P3xL0chFPeT4E/s320/clip_image001.jpg" width="283" /></a></div><br />
If you question yourself, how you have become a Buddhist or Christian or Muslim or Hindu, the most common answer would be "by birth". The religion for any child is a blind faith inherited from parents and influenced by environment, society and culture being brought up, further moulded by education. When the inquiring age comes up, the exploration of laid down faith would begin.<br />
At the basic level, at least major religions in the world would emphasise people on one common aspect in life: to be good and avoid bad. But when it goes deep down there would be contradictions among religions, especially in spiritual aspects.<br />
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The Buddha's doctrine becomes even more advanced at its depth. Starting from Four Noble Truths, Noble Eight-fold Path, Five Aggregates, Five Cosmic Laws, Conditioned Genesis, Abhidhamma, etc. are the teachings of Buddha, which contains the depth of the philosophy.<br />
<br />
These are quite complex areas to understand not only for a non-Buddhist, but also for an average Buddhist, This leads to the misconception that Buddhism is a deep and complicated doctrine meant for a particular community. There are some misinterpretations that Buddhism is a dark doctrine that keeps people away from the merriments of life too.<br />
<br />
A Buddhist has two alternative paths: lead a family life or enter the monkhood. Enlightenment (Nibbana) is the ultimate expectation of any Buddhist. Entering the monkhood is the best option to attain Nibbana. However it doesn't imply that you cannot reach Enlightenment without being a monk.<br />
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Attaining Nibbana requires an enormous amount of efforts during Samsara. If a layman can dedicate the whole life for this purpose, there is no requirement of entering monkhood. The lay life, however, means many obstacles of attachments and desires; entering monkhood is the better option in this backdrop.<br />
Five Precepts<br />
Buddha has recommended both types of life: a successful lay life and the monk life both with the ultimate objective of Nibbana in mind.<br />
One of the most fundamental teachings in Buddhism is Five Precepts - the basic "Code of Conduct" for lay Buddhists. Adhering to five precepts is not impossible. Every Buddhist is supposed to have the determination to protect five precepts. If it is breached at a particular instance, then it is a matter of re-determining. Firm determination and continuous effort would make it possible to follow the precepts to the greatest extent as a lay person.<br />
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"Five precepts" is not just about abhorring evil. Every precept has a broader meaning than the common meaning. For example the first precept discourages injuring and torturing.<br />
In a broader explanation killing should be volitional to breach the first precept. It also should satisfy five factors to breach the first precept: (1) target is a living being, (2) the knowledge that the target is alive, (3) intentional thought of killing, (4) effort to kill, (5) death caused as a result of killer's action.<br />
In addition, the type of the target affects the severity of killing too. Killing a man is more serious than killing an animal. Buddhism explains the benefits you get from adhering to five precepts and the consequences you get by breaching. It is the individual choice to take his or her way.<br />
It is important to know the benefits by following five precepts. First is none other than "self satisfaction". We do everything in our life to satisfy ourselves. If you have the feeling that you have not committed any killing, stealing and so on, that itself is a great satisfaction.<br />
A person, known as "harmless", would be highly appreciated and respected. Such reputation and good name makes you shine and life would be happier. Everybody would trust you. You would be able to have a good family life. Everybody will trust your word as you do not lie and you are always with your right mentality, without being heedless at any occasion.<br />
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As already explained "Code of Conduct" for lay people in Buddhism is simple and nothing complicated to understand and follow. It also does not thwart enjoying life, but leads to a much happier state of life.<br />
Meanwhile a Buddhist should also consider the importance of working out on achieving the ultimate objective, while following the five precepts in everyday life; that's why the monthly observance of Sil is advised.<br />
By taking the refuge of eight or more precepts, which is higher than the ordinary conduct, the Buddhist would get used to the way of approaching the ultimate goal of Nibbana.<br />
Singalovada Sutta<br />
The Buddha preached many other teachings for lay life apart from five precepts. Singalovada Sutta is one good guideline for the betterment of the family, society, community and the whole world.<br />
The Buddha preached this sermon to a householder named Singalaka, who had been worshiping six quarters blindly on an advice by his father. In Singalovada Sutta, the Buddha enriched these six quarters for a meaningful worship.<br />
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Singalovada Sutta contains six perils: addiction to intoxicants, frequenting streets at unseemly hours, haunting the fairs, getting involved with gambling, associating evil companions and the habit of idleness.<br />
The Sutta further explains five types of bad friends and five types of good friends found in daily life. Most importantly it gives a detailed explanation on duties towards various human relationships in the society: briefly, children and parents as eastern quarter, pupils and teachers as southern quarter, wife and husband as western quarter, clansman and friends as northern quarter, master and servant (employees) as nadir quarter, and finally clansman and monk or clergy as zenith quarter.<br />
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Singalovada Sutta's duties are very simple and practicable even in today's context. It contains best of the advice on leading a simple and successful lay life with all the happiness.<br />
Similarly, there is a sufficient amount of teachings in Buddhism, which makes your life happy and successful. It's a matter of following them.<br />
<br />
When you know how to lead a successful lay life, you would be qualified to select the other alternative path towards Nibbana at any stage of life. A lay person, who lives according to the way Buddha has preached, will never find it difficult to understand the so called intricacy of doctrine.Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-72128452685792478592011-03-07T00:16:00.000-08:002011-03-07T00:16:18.425-08:00Buddhist meditation An introduction<!--[if !mso]> <style>
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</style> <![endif]--><!--[if gte mso 9]><xml> <o:shapedefaults v:ext="edit" spidmax="1027"/> </xml><![endif]--><!--[if gte mso 9]><xml> <o:shapelayout v:ext="edit"> <o:idmap v:ext="edit" data="1"/> </o:shapelayout></xml><![endif]--> <h2 style="text-align: justify;"></h2><div class="abyline" style="text-align: justify;">Meditation, or more accurately concentration (samadhi), is an essential factor to be <img align="left" border="1" height="216" hspace="3" src="http://dhahara.com/bloger/images/04.jpg" vspace="3" width="197" />developed towards enlightenment (Nibbana). The purpose of meditation is to clear the mind of mental defilements (kilesa) thereby facilitating wisdom (panna). </div><div style="text-align: justify;">This allows for clear insight into the reality of all things, leading one on to greater peace and happiness. Buddhist meditation is aimed at attacking the three unskilful roots of greed/desire (lobha), aversion/anger (dosa) and confused/misguided thinking (moha) that are inherent in all beings, blinding and preventing them from seeing the true nature of existence. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Meditation can be done anywhere and at anytime, whether walking, standing still, sitting or lying down. For best results however, it helps to be seated in a secluded and quite place. When meditating concentrate purely and exclusively on the meditation subject and not other things. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The untrained mind has a natural tendency to go off on different tangents and when this happens simply bring it back to the topic of the meditation and resume with it. Before starting the meditation, stop all thinking, planning, worrying and other such mental activity so that the mind becomes quiet and peaceful. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The standard practice is to close the eyes during meditation, but they can be kept half-open or fully open as well; see what works best for you. A cushion can be used to sit on while utilising the full or half-lotus position. Morality (sila) is a required pre-requisite for effective meditation. </div><br />
<div style="text-align: justify;">The meditation on loving-kindness (metta) clears the mind primarily of defilements arising from the aversion, encompassing harmful qualities such as anger, hatred, bitterness, resentment, jealousy, irritation, annoyance, etc. The easiest method for doing this meditation is to utter these lines either in one’s thoughts or out loud while concentrating fully on the meaning behind them. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Loving-kindness should be developed towards oneself first by uttering/wishing “May I be happy and well” a few times, for example, three times, followed by “May all beings be happy and well” towards all being without exception for as long as one desires. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The metta meditation can also be developed ‘on the go’ in daily life by repeating these thoughts/wishes of kindness towards all beings, including oneself, especially when they cause aversion to arise within oneself. </div><div style="text-align: justify;"><br />
The awareness of breath meditation (Ana-Pana-Sati) clears the mind primarily of defilements arising from the confused/misguided thinking and increases levels of concentration as well as wisdom. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The best way to perform this meditation is to concentrate on and become fully aware of the incoming and outgoing breath as it enters and leaves the body and to maintain this concentration at a stretch for as long as possible. If concentration breaks, simply return to watching the breath and resume concentration. </div><div style="text-align: justify;"><br />
It is important not to try controlling or forcing the breath, but simply allow it to flow in and out on its own accord while observing it. This meditation can be developed as a factor of mindfulness ‘on the go’ in daily life by becoming aware of the breathing process as it occurs. </div><br />
<div style="text-align: justify;">The meditation on the foulness of the body (asubha bhavana) primarily decreases desire for the flesh (lust) and clears such related defilements arising from greed/desire. Either the cemetery/corpse contemplation or the contemplation on the foulness of the body can be utilised for this meditation. </div><div style="text-align: justify;"><br />
Mental visualisation of bodily foulness can also be used as a technique in this meditation. Once the principle behind this meditation technique is understood (seeing the foulness of the body) any foul aspect of the body can be focused on for effect. This meditation can also be developed while ‘on the go’ by reflecting on the unpleasant side of any sensually attractive/pleasant objects (both external to the ‘outer’ world and ‘internal’ to the mind) that are encountered in daily life. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Buddhist meditation aims developing wisdom and insight into reality by attacking the three unskilful roots of greed/desire, aversion/anger and confused/misguided thinking that are inherent in all beings. Meditation can be done anywhere and at anytime, however a private and secluded place at a time when one is at ease is best. </div><br />
<div style="text-align: justify;">The untrained mind has a natural tendency of getting distracted but should be brought back to the meditation subject whenever this occurs. Morality is an essential pre-requisite for effective meditation. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The meditations on loving-kindness, awareness of breath and the contemplation on the foulness of the body primarily clear the mind of defilements arising from aversion/anger, confused/misguided thinking and greed/desire respectively. These meditation techniques can be developed ‘on the go’ in daily life for the better results and greater mental purity. </div><div style="text-align: justify;"></div><div style="text-align: justify;">May you master Buddhist meditation and attain the lasting peace of Nibbana! </div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-50726327655690073332011-03-07T00:04:00.000-08:002011-03-07T00:12:24.368-08:00Buddhism and literature<h2 style="text-align: justify;"></h2><div class="abyline" style="text-align: justify;"><img align="left" border="1" height="233" hspace="3" src="http://dhahara.com/bloger/images/03.jpg" vspace="3" width="288" /> For more than a thousand years after the fourth council, Buddhism flourished and enjoyed the patronage of many kings throughout India. Great monastic universities like that of Nalanda (near Rajagriha) were built and generations of scholars from India as well as the rest of Asia were taught there. Magnificent Buddhist paintings, sculptures and other monuments were created, many of which can still be seen today, for example, at Ajanta.</div><div style="text-align: justify;"><br />
During this period, Buddhist scholars composed outstanding works in the fields of Ethics, Philosophy and even Logic. Eminent scholars like Nagarjuna and the two brothers, Asanga and Vasubhandu, made important contributions to the philosophy of Mahayana Buddhism. As a result of their efforts, Mahayana Buddhism gained greater popularity throughout India.</div><br />
<div style="text-align: justify;">Nagarjuna was born in the southern part of India towards the end of the first century CE According to legend, his parents had long wanted a son, so they rejoiced at his birth. However, their happiness soon turned to sorrow when a local soothsayer told them that the boy would not live beyond the age of seven.</div><div style="text-align: justify;"><br />
When the boy’s seventh birthday drew near, his parents, who did not want to see him die before their eyes, sent him on a journey accompanied by attendants. At the great monastic university of Nalanda, Nagarjuna met a renowned Buddhist monk. This monk advised him that he could escape from his premature death by renouncing the family life and reciting the mantra of the Buddha of Limitless Life (Amitayus).</div><br />
<div style="text-align: justify;">Nagarjuna did as he was advised and lived to become one of the greatest philosophers Buddhism has ever known.</div><div style="text-align: justify;"><br />
Nagarjuna wrote many books explaining the profound teaching of “Emptiness”. These works rank among the best of the philosophical writings ever produced by man. Widely regarded as a Bodhisattva, Nagarjuna gained great fame in India.Later, when Buddhism reached China, Japan, Tibet and Mongolia, he also received the reverence of Buddhists in these countries.</div><br />
<div style="text-align: justify;">The two brothers, Asanga and Vasubandhu, were well known Buddhist scholars who lived in the fourth century CE Like Nagaduna, they contributed greatly to Buddhist philosophy</div><div style="text-align: justify;"><br />
Both wrote many books describing the role of the mind in the origin of suffering and in the attainment of buddhahood. Buddhists of the Mahayana tradition believe that Asanga received instruction directly from Maitreya, the future Buddha, and wrote down what he was taught for the benefit of others.</div><div style="text-align: justify;"><br />
As Mahayana Buddhism became more popular, many Buddhists in India began to look to the great Buddhas and Bodhisattvas like Amitabha, Avalokiteshvara and Manjushri, for encouragement and inspiration. During this period, there was an increase in the creation of images representing these Buddhas and Bodhisattvas. These images served as a reminder to the Mahayana Buddhists of the qualities of buddhahood such as limitless life, compassion and wisdom.</div><br />
<div style="text-align: justify;">Vajrayana Buddhism (the Diamond Way) also appeared during this period. Like Mahayana, Vajrayana Buddhism teaches that buddhahood is attainable by all. It differs from Mahayana, however, in some of the methods that it uses for achieving this goal. These methods, which include meditation upon special forms of the Buddha and the recitation of mantras, can help one attain Buddhahood more quickly. </div><br />
<div style="text-align: justify;">After the thirteenth century, Buddhism largely disappeared from India, leaving only a few Buddhist communities in the Himalayas and in what is now Bangladesh. It left, however, a lasting impression on Indian life and culture.</div><div style="text-align: justify;"><br />
The ideas of renunciation, non-violence, karma and freedom from rebirth as they are now found in Indian religion, owe much to Buddhist influence. In addition, Buddhism has contributed its sense of social justice, tolerance and democracy to Indian life. In recent years, Buddhism has again won new followers and fresh recognition in India. </div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-82727604216066077372011-03-06T09:56:00.000-08:002011-03-06T09:58:02.949-08:00Celibacy<div style="text-align: justify;">Celibacy is deliberate refraining from sexual activity usually in connection with a religious role or practice. It has existed in some form in most religious and may indicate a person’s ritual purity or may be adopted to facilitate spiritual advancement. In Hinduism, “holy men” (or women) who have left ordinary secular life to seek final liberation are celibate. </div><div></div><div style="text-align: justify;">Islam has no institutional celibacy, though individuals can embrace it for personal spiritual advancement. Judaism has prescribed periods of abstinence, but long-term celibacy has not played a large role. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The early Christian Church regarded celibacy superior to marriage. It has been the role for Roman Catholic Clergy, though clerical celibacy was never adopted by Protestantism since 12th century . </div><div style="text-align: justify;"></div><h4 style="text-align: justify;"><b>Did Buddha advocate celibacy? </b> </h4><div style="text-align: justify;"></div><div style="text-align: justify;">Buddhism is not against sex; it is natural sensual pleasure and very much a part of the worldly life. Why then did the Buddha advocate celibacy as a precept? Is it not unfair and against Nature? </div><div style="text-align: justify;"></div><div style="text-align: justify;">Observance of celibacy for spiritual development was not a new religious precept at the Buddha’s time. All the other existing religions in India during the time of the Buddha also had introduced this practice. Even today some Hindus and Catholics do observe this as a vow. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Buddhists who have renounced the worldly life voluntarily as in case of Bhikkus and Bhikkunis and some “Upasikas” observe this precept because they are fully aware of the commitments and disturbances which come along if one commits oneself to the life of a family person. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">It is common knowledge that married life can affect or curtail spiritual development when craving for sex and attachment occupies the mind and temptation eclipses peace and purity of the mind. </div><div style="text-align: justify;"></div><h4 style="text-align: justify;">Significance of celibacy in Buddhism </h4><div style="text-align: justify;"></div><div style="text-align: justify;">People tend to ask, “If the Buddha did not preach against married life, why then did He advocate celibacy as one of the important precepts to be observed and why did He advise people to avoid sex and renounce worldly life?” </div><div style="text-align: justify;"></div><div style="text-align: justify;">Quite notedly renunciation is not compulsory in Buddhism. It is not obligatory to renounce the worldly life totally to practise Buddhism. You can develop your religions principles according to the needs of a laylife. </div><div style="text-align: justify;"></div><div style="text-align: justify;">However, when you have progressed and attained greater wisdom and realise that the layman’s way of life is not conducive for the ultimate development of the purification of the Mind, you may choose to renounce the wordly life and concentrate more on spiritual development. </div><div style="text-align: justify;"></div><div style="text-align: justify;">The Buddha recommended celibacy because sex and marriage are not conductive to ultimate peace and purity of the mind and renunciation is necessary if one wishes to gain spiritual development and perfection at the highest level. But this renunciation should come naturally and must never be forced. </div><div style="text-align: justify;"></div><h4 style="text-align: justify;">Celibacy and responsibility </h4><div style="text-align: justify;"></div><div style="text-align: justify;">The Buddha experienced his worldly life as a prince, husband and a father before his renunciation and he knew what married life entailed. Some non-Buddhists sometimes say that Prince Siddhartha was selfish and cruel and that it was not fair for him to desert his wife and child. In actual fact, Prince Siddhartha did not desert his family without a sense of responsibility. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">He never had any misunderstanding with his wife. He had same love and attachment towards his wife and child as any normal person would have, perhaps even greater. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">The difference was that his love was not mere physical and selfish love, he had the courage and understanding to detach that emotional and selfish love for a good cause. His sacrifice is considered more noble because he set aside his personal needs and desires to serve the mankind for all time. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">The main aim of his renunciation was not only for his own happiness, peace or salvation but for the sake of mankind. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">Had he remained in the royal palace, his service would have been confined to only his family or his kingdom and that is why he decided to renounce everything to gain enlightenment and then to enlighten others who were suffering in ignorance. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">Thus one of Buddha’s earliest tasks after achieving Enlightenment was to return to his palace to enlighten the members of his family including his wife and son. Buddha served his family and paved the way for their salvation, peace and happiness. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">Therefore no one can say that Buddha was a cruel or selfish father. With his high degree of spiritual development, the Buddha knew that marriage was a temporary phase while Enlightenment was eternal and for the good of all mankind. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"></div><div style="text-align: justify;">The Buddha knew that his wife and son would not starve in his absence and that other members of his family would willingly look after his dependents. When He gained Enlightenment he was able to give them something no other father could give - the freedom from slavery to attachment. </div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-57523326942831988032011-03-06T09:50:00.000-08:002011-03-06T09:54:19.773-08:00Who is the Buddha?<div style="text-align: justify;"><img align="left" border="0" height="200" hspace="8" src="http://dhahara.com/bloger/images/01.jpg" vspace="3" width="191" />In general, ‘Buddha’ means ‘Awakened One’, someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person completely free from all faults and mental obstructions. </div><div style="text-align: justify;">There are many people who have become Buddhas in the past, and many people will become Buddhas in the future. There is nothing that Buddha does not know. </div><div style="text-align: justify;">Because he has awakened from the sleep of ignorance and has removed all obstructions from his mind, he knows everything of the past, present, and future, directly and simultaneously. Moreover, Buddha has great compassion which is completely impartial, embracing all living beings without discrimination. </div><div style="text-align: justify;">He benefits all living beings without exception by emanating various forms throughout the universe, and by bestowing his blessings on their minds. Through receiving Buddha’s blessings, all being, even the lowliest animals, sometimes develop peaceful and virtuous states of mind. </div><div style="text-align: justify;">Eventually, through meeting an emanation of Buddha in the form of a Spiritual Guide, everyone will have the opportunity to enter the path to liberation and enlightenment. As the great Indian Buddhist scholar Nagarjuna said, there is no one who has not received help from the Buddha.<br />
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<h4>Buddha’s Good Qualities </h4>It is impossible to describe all the good qualities of a Buddha. A Buddha’s compassion, wisdom, and power are completely beyond conception. With nothing left to obscure his mind, he sees all phenomena throughout the universe as clearly as he sees a jewel held in the palm of his hand. <br />
Through the force of his or her compassion, a Buddha spontaneously does whatever is appropriate to benefit others. He has no need to think about what is the best way to help living beings - he naturally and effortlessly acts in the most beneficial way. <br />
Just as the sun does not need to motivate itself to radiate light and heat but does so simply because light and heat are its very nature, so a Buddha does not need to motivate himself to benefit others but does so simply because being beneficial is his very nature. <br />
<h4>Emanations of Buddha </h4>Like the reflections of the moon that effortlessly appear in any body of still water, a Buddha’s emanations spontaneously appear wherever living beings’ minds are capable of perceiving them. Buddhas can emanate in any form whatsoever to help living beings. Sometimes they manifest as Buddhists and sometimes as non-Buddhists. <br />
They can manifest as women or men, monarchs or tramps, law-abiding citizens or criminals. They can even manifest as animals, as wind or rain, or as mountains or islands. Unless you are a Buddha, we cannot possibly say who or what is an emanation of a Buddha. <br />
<h4>The Supreme Emanation </h4>Of all the ways in which a Buddha helps living beings, the supreme way is by emanation as a Spiritual Guide. Through his or her teachings and immaculate example, an authentic Spiritual Guide leads his or her disciples along the spiritual path to liberation and enlightenment. <br />
If we meet a qualified Mahayana Spiritual Guide and put into practice everything he or she teaches, we shall definitely attain full enlightenment and become a Conqueror Buddha. We shall then be in a position to repay the kindness of all living beings by liberating them from the sufferings of samsara and leading them to the supreme bliss of Buddhahood. <br />
<h4>The history of the Buddha </h4>Siddhartha Gautama is the last Buddha’s lay name. He is generally recognised as the Supreme Buddha (Sammasambuddha) of our age. <br />
The time of his birth and death are uncertain: most early 20th century historians date his lifetime from about 563 BCE; more recently, however, at a specialist symposium on this question, the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha’s death, with others supporting earlier or later dates.<br />
<br />
Gautama, also known as Sakyamuni or Shakyamuni (“sage of the Shakyas”), is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were said to have been summarised after his death and memorised by the monk community.<br />
<br />
Passed down by oral tradition, the Tripitaka, the collection of teachings attributed to Gautama by the Theravada, was committed to writing about 400 years later. “Scholars are increasingly reluctant to make unqualified claims about the historical facts of the Buddha’s life and teachings.” </div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-61413045534081563352011-03-06T09:46:00.001-08:002011-03-06T09:46:08.059-08:00Meritorious thoughts<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Last two episodes explained evil thoughts or immoral mental states. This episode and next to come would be on “Meritorious thoughts”, the “Moral Mental States” or <i>Kusala Chethasika</i> which are associated with Moral Consciousness (<i>Kusala Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Out of 52 <i>Chethasikas</i> the first 13 were <i>Annasamana Chethasikas</i> which was again divided as <i>Sabba Chiththa Sadharana</i> (7) and <i>Prakirnaka</i> (6). The second category was <i>Akusala Chethasika</i> and was 14 in numbers which makes the number of <i>Kusala Chethasikas </i>25. These <i>Chethasikas</i> are categorized as below;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="text-align: justify;">Common to Beautiful – <i>Sobhana Sadharana</i><span> </span>- 19</li>
<li class="MsoNormal" style="text-align: justify;">Abstinences – <i>Virathi</i><span> </span>- 3</li>
<li class="MsoNormal" style="text-align: justify;">Illimitables – <i>Appamanna</i><span> </span>- 2</li>
<li class="MsoNormal" style="text-align: justify;">Wisdom – <i>Panna</i><span> </span>- 1</li>
</ul><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Recall 24 types of <i>Kusala Chiththas</i> mentioned in <i>Chiththa Paramaththa</i>. First 19 of moral mental states are contained in all <i>Kusala Chiththas</i>, hence they are called as <i>Sobhana Sadharana Chethasikas</i>. The 19 of them are listed below;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Saddha</i> – Confidence</li>
<li class="MsoNormal" style="text-align: justify;"><i>Sathi</i> – Mindfulness</li>
<li class="MsoNormal" style="text-align: justify;"><i>Hiri </i>– Shame</li>
<li class="MsoNormal" style="text-align: justify;"><i>Oththappa </i>– Dread</li>
<li class="MsoNormal" style="text-align: justify;"><i>Alobha </i>– Non-attachment</li>
<li class="MsoNormal" style="text-align: justify;"><i>Adhosha </i>– Goodwill</li>
<li class="MsoNormal" style="text-align: justify;"><i>Thathramajjaththatha </i>– Equanimity</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kayapassaddhi </i>– Tranquility of mental states</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chiththapassaddhi </i>– Tranquility of mind</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kayalahutha </i>– Lightness of mental states</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chiththalahutha </i>– Lightness of mind</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kayamudhutha </i>– Pliancy of mental states</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chiththamudhutha </i>– Pliancy of mind</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kayakammannatha </i>– Adaptability of mental states</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chiththakammannatha </i>– Adaptability of mind</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kayapagunnatha </i>– Proficiency of mental states</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chiththpagunnatha </i>– Proficiency of mind</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kayujjukutha </i>– Rectitude of mental states</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chiththyjukatha </i>– Rectitude of mind</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The three Abstinences or <i>Virathi Chethasikas</i> are as follows;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ol start="20" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Samma Vacha</i> – Right Speech</li>
<li class="MsoNormal" style="text-align: justify;"><i>Samma Kammantha </i>– Right Action</li>
<li class="MsoNormal" style="text-align: justify;"><i>Samma Ajeeva </i>– Right Livelihood</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Two of the Illimitables or <i>Appamanna Chethasikas</i> are;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ol start="23" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Karuna</i> – Compassion</li>
<li class="MsoNormal" style="text-align: justify;"><i>Mudutha </i>– Appreciative or Sympathetic Joy</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Finally,</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ol start="25" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Panna</i> – Wisdom</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">These 25 mental states contains in <i>Kusala Chiththas</i> in various degrees depending on the situation. From next episode onwards each of these <i>Chethasika</i> would be described in detail.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-33014151863083232932011-03-06T09:45:00.003-08:002011-03-06T09:45:45.407-08:00Evil thoughts – Contd…<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"><i></i></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Recall the third episode titled “When committing evil acts” and the story of “Bruce”. 8 types of Consciousness rooted in Attachment (<i>Lobha Mulika Chiththas</i>) were explained at first in that episode. In addition to other <i>Chethasikas</i> which feature in common, following three <i>Chethasikas</i> are particular to <i>Lobha Mulika Chiththas</i>. They are together bundled as <i>Lobha Thrikaya</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(5) <i>Lobha</i> – Attachment</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Similar explanation could be given as in the third episode. <i>Lobha</i> or attachment is the likeness, lust, greed or passion for beautiful, attractive or desirable sensual objects. This <i>Chethasika</i> is contained in all 8 types of <i>Lobha Mulika Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(6) <i>Dhitti</i> – Misbelief</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Impression that there is no sin and merit, no results of bad <i>kamma</i>, nothing wrong with doing any evil act to accomplish one’s mission is a “False View”. “<i>Dhitti</i>” refers to this false view. In expansion this is the <i>Michcha Dhitti</i>. This <i>Chethasika</i> is contained in 4 of the <i>Dhittigatha Samprayuktha</i> <i>Lobha Mulika Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(7) <i>Mana</i> – Conceit</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is the mental state of thinking that self is Supreme than another (<i>Seiya Mana</i>), Equal to another (<i>Sadhisa Mana</i>) or Minor than another (<i>Heena Mana</i>) based on undue facts. For example, Dewadaththa equalized himself with Buddha as he was his brother-in-law. He tried to become Buddha by killing Buddha just as Ajasaththa became King by killing his father. This is also an immoral mental state and contain in 4 of the <i>Dhittigatha Viprayuktha Lobha Mulika Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The next four <i>Chethasikas</i> bundled by the name “<i>Dwesha Chathushkaya</i>” particularly contains in two of the Consciousness rooted in ill-will or aversion (<i>Dwesha Mulika Chiththas</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(8) <i>Dosha</i> – Hatred</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is simply the anger, hatred, ill-will or aversion which arises with a <i>Dwesha Mulika Chiththas</i>. There it was named as <i>Patigha</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(9) <i>Issa</i> – Jealousy</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is the mental state of Jealousy. It is the characteristic of envying others prosperity and success. It is the incapability of bearing others being treated reasonably. Obviously Jealousy is connected with hatred so are contained in <i>Dwesha Mulika Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(10) <i>Machchariya</i> – Avarice</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is the concealment of one’s own property. It is the dislikeness of others knowing that oneself has wealth or property. “Mattakundali Story” is the best example for this feature. When <i>Dwesha Mulika Chiththas</i> arise due to a reason of this nature, <i>Machchariya</i> <i>Chethasika</i> is present.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(11) <i>Kukkuchcha</i> – Worry</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is one of the Hindrances taken together with <i>Uddhachcha</i>. This is the remorse over committed evil and good that is not done. Its chief characteristic is grieving and repenting over these two situations. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The next two <i>Chethasikas</i> are mentioned together in many texts. However, in Abhidhamma they are two <i>Chethasikas</i> usually arise together. These two are also together taken as one of the Hindrances. These two may arise in 5 of the Prompted or <i>Sasankharika</i> <i>Chiththas</i> out of 12 types of <i>Akusala Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(12) <i>Thina</i> – Sloth</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is the shrinking state or laziness of mind. It pulls from back of mind engaging in work. It is opposed to the Effort or <i>Viriya</i> <i>Chethasika</i>. It is the sickness of the mind.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(13) <i>Midhdha</i> – Torpor</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">As <i>Thina</i> is the sickness of mind, <i>Middha</i> is the sickness of mental factors. It is the gloomy state or laziness of mental states. Yet again it drags one of doing any work and opposed to the Effort.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(14) <i>Vichikichcha</i> – Doubt</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Vichikichcha</i> is the mental state that it is incapable of deciding that it is as such. This is again one of the Five Hindrances and commonly known as the doubt about 8 places so as Buddha, Dhamma and etc.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Thus ends 14 types of Immoral Mental States. It should be mentioned again that the above explanation of these <i>Chethasikas</i> are very simply done to lay a foundation on basics of Abhidhamma. One who wishes to learn in depth is advised to read advance Abhidhamma Books. </div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-68189953612422765802011-03-06T09:45:00.001-08:002011-03-06T09:45:22.196-08:00Evil thoughts<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In our daily life, we come across some unhappy feelings. Particularly, when one is engaging in some unwholesome act, thoughts occur in mind are not pleasant. People do evil acts with evil thoughts. Those evil thoughts are associated with evil minds. This episode introduces the evil thoughts associated with evil minds.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In <i>Chiththa Paramaththa</i> 12 types of <i>Akusala Chiththas</i> were described. Associated with those <i>Chiththas</i> there are 14 types of <i>Chethasikas</i>. Those are known as “Immoral Mental States” or <i>Akusala Chethasikas</i>. 14 of them could be categorized as below;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="text-align: justify;"><i>Moha Chathushkaya</i></li>
</ul><ul style="margin-top: 0in;" type="disc"><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Moha</i> – Delusion</li>
<li class="MsoNormal" style="text-align: justify;"><i>Ahirika </i>– Shamelessness to commit wrong</li>
<li class="MsoNormal" style="text-align: justify;"><i>Anoththappa </i>- Fearlessness to commit wrong</li>
<li class="MsoNormal" style="text-align: justify;"><i>Uddhachcha </i>– Restlessness</li>
</ol></ul><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="text-align: justify;"><i>Lobha Thrikaya</i></li>
</ul><ul style="margin-top: 0in;" type="disc"><ol start="5" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Lobha</i> – Attachment</li>
<li class="MsoNormal" style="text-align: justify;"><i>Dhitti </i>– Misbelief</li>
<li class="MsoNormal" style="text-align: justify;"><i>Mana </i>– Conceit</li>
</ol></ul><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="text-align: justify;"><i>Dhosha Chathushkaya</i></li>
</ul><ul style="margin-top: 0in;" type="disc"><ol start="8" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Dhosha </i>– Hatred</li>
<li class="MsoNormal" style="text-align: justify;"><i>Issa </i>– Jealousy</li>
<li class="MsoNormal" style="text-align: justify;"><i>Machchariya </i>– Avarice<span> </span></li>
<li class="MsoNormal" style="text-align: justify;"><i>Kukkuchcha </i>– Worry</li>
</ol></ul><div class="MsoNormal" style="text-align: justify;"><br />
</div><ul style="margin-top: 0in;" type="disc"><ol start="12" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Thina </i>– Sloth</li>
<li class="MsoNormal" style="text-align: justify;"><i>Midhdha </i>– Torpor</li>
<li class="MsoNormal" style="text-align: justify;"><i>Vichikichcha </i>– Doubt</li>
</ol></ul><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The first four mental states are common to every immoral consciousness. Therefore, they are known as <i>Sabba Akusala Sadharana Chethasika</i>. <i>Lobha</i> or Attachment is found in 8 types of <i>Lobha Mulika Chiththas</i> or the Consciousness rooted in attachment. Mibelief or <i>Dhitti</i> is found in 4 types of consciousness accompanied by wrong view (<i>Dhittigatha Samprayuktha</i>) and Conceit or <i>Mana</i> in 4 types disassociated with wrong view (<i>Dhittigatha Viprayuktha</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Chethasikas</i> contained in <i>Dhosha Thrikaya</i> is found with two types of consciousness rooted in illwill (<i>Dwesha Mulika Chiththas</i>). Sloth and Torpor (<i>Thina – Middha</i>) is found in 5 prompted consciousness (<i>Sasankarika</i>) of <i>Akusala Chiththas</i> and Doubt (<i>Vichikichcha</i>) is found only in the consciousness associated with doubt in <i>Moha Mulika Chiththas</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Now each of these <i>Chethasika</i> would be elaborated in detail.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(1) <i>Moha</i> – Delusion</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Moha clouds one’s knowledge with regard to <i>Kamma</i> and its consequences and the four noble truths. It obstructs one to understand the real nature of an object. When one is performing any evil act, the consciousness arise is always associated with this <i>Chethasika</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(2) <i>Ahirika</i> – Shamelessness</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is not the ordinary shamelessness. This is the shamelessness to commit wrongful acts and of their consequences. The opposite of this <i>Chethasika</i> is <i>Hiri</i> and is a moral mental state. The one who doesn’t have <i>Hiri</i> would commit any evil act as that one is not ashamed of doing it. This <i>Chethasika</i> is also common to all immoral consciousness.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(3) <i>Anoththappa</i> – Fearlessness</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This is again not the ordinary fearlessness or braveness. It is the fearlessness to commit any evil act and of their consequences. When one is performing any evil act that person is not fear of its consequences. Therefore, this mental state is also found in any immoral consciousness. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Usually these two <i>Chethasikas</i>: <i>Hiri – Oththappa</i> is found together. Even in the ordinary meaning these two are considered to be two of the dominant factors in the civilized world as its absence make the society wild. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(4) <i>Uddhachcha</i> – Restlessness</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Being one of five hindrances, <i>Uddhachcha</i> is the unsettled state of mind. When one engages in an evil act, that person’s mind runs here and there due to the nature of that unwholesome act. This is the mental state with regard to that nature. Yet again this is together with above three <i>Chethasikas </i>common to all immoral consciousness. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><span style="font-family: "Times New Roman"; font-size: 12pt;">In addition it’s worth mentioning here that there are moral mental states opposed to some of the above immoral mental states which would be described in future. In short, <i>Panna</i> or the Wisdom opposes <i>Moha</i>, <i>Hiri</i> & <i>Oththappa</i> opposes <i>Ahirika</i> & <i>Anoththappa</i> and <i>Sathi</i> may be taken as the opposition of <i>Uddhachcha</i>. </span>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-17118890884301137152011-03-06T09:44:00.003-08:002011-03-06T09:44:42.694-08:00Particulars – Prakirnaka Chethasika<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><img src="http://img2.blogblog.com/img/video_object.png" style="background-color: #b2b2b2; " class="BLOGGER-object-element tr_noresize tr_placeholder" id="ieooui" data-original-id="ieooui" /> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"><i></i></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Universal mental states or <i>Sabba Chiththa Sadharana Chethasikas</i> which includes in every <i>Chiththas</i> were described in the previous episode. The second category of <i>Annasamana Chethasika</i> would feature with all <i>Chiththas</i> depending on the situation. They may or may not arise with a particular <i>Chiththas</i> at a certain instance. Therefore they are known as “Particular Mental States” or <i>Prakirnaka Chethasikas</i>. The six of them are;</div><ol start="8" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Vithakka</i> – Initial Application</li>
<li class="MsoNormal" style="text-align: justify;"><i>Vichara </i>– Sustained Application</li>
<li class="MsoNormal" style="text-align: justify;"><i>Adhimokkha </i>– Decision</li>
<li class="MsoNormal" style="text-align: justify;"><i>Viriya </i>– Effort</li>
<li class="MsoNormal" style="text-align: justify;"><i>Prithi </i>– Joy</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chandha </i>– Conation</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Recall <i>Rupavachara Jhana Chiththas</i> described in <i>Chiththa Paramaththa</i>. Three of the <i>Chethasikas</i> mentioned above (<i>Vithakka, Vichara, Prithi</i>) were included in those <i>Chiththas</i>, not in all five but in some. That is the best example to understand how <i>Prakirnaka Chethasikas</i> contain in <i>Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(8) <i>Vithakka</i> – Initial Application </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Consciousness ascends to the object depending on <i>Vithakka</i>. While <i>Manasikara</i> direct the concomitants to the object <i>Vithakka</i> is the application of concomitants of the object. <i>Vihtakka</i> is not always required with <i>Chiththas</i>. For example once the consciousness is thoroughly enwrapped with the object, in a second instance <i>Vithakka</i> is not required for consciousness to ascend the object. That’s why in second <i>Rupavachara Jhana</i>, <i>Vithakka</i> is not present.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(9) <i>Vichara</i> – Sustained Application </b></div><div class="MsoNormal" style="text-align: justify;"><span> </span></div><div class="MsoNormal" style="text-align: justify;"><i>Vichara</i> is the continued exercise of the mind on the object. Examination the object which was ascended is its chief characteristic. The common example is that <i>Vithakka</i> is like a bee alighting into a flower and <i>Vichara</i> is the bee traversing and examining the flower.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(10) <i>Adhimokkha</i> – Decision </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Adhimokkha</i> is the mental state in the consciousness which decides about the object.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(11) <i>Viriya</i> – Effort </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Viriya</i> is the root of all achievements. It is the effort, exertion or the energy of a consciousness. Other concomitants are lifted, upholded, aided and supported by <i>Viriya Chethasika</i>. <i>Viriya</i> overcomes the idleness. There are many instances <i>Viriya</i> is mentioned in Buddhist Doctrine such as in “Five Powers” (<i>Bala</i>), “Four means of accomplishing one’s ends” (<i>Sathara Irdhipadha</i>), “Seven factors of Enlightment” (<i>Saththa Bojjanga</i>) and the “Right Effort” (<i>Samma Vayama</i>) in Noble Eight Fold Path. Not with every consciousness <i>Viriya</i> is present.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(12) <i>Prithi</i> – Joy </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Prithi</i> is the pleasurable interest which contains in some of the <i>Chiththas</i> such as first four of the <i>Rupavachara Jhana Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(13) <i>Chanda</i> – Conation</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It is the likeness or wish-to-do state of mental state which may contain in a consciousness. This is three fold as;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Kamachchanda</i> – sensual craving, one of five hindrances</li>
<li class="MsoNormal" style="text-align: justify;"><i>Kattukamyata Chanda</i> – the mere wish-to-do</li>
<li class="MsoNormal" style="text-align: justify;"><i>Dhammachchanda </i>– righteous wish which impelled Prince Sidhdhartha to renounce Royal pleasures.</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">As of their description it should be understood that not all <i>Chiththas</i> are necessary to contain the above <i>Chethasikas</i>. Depending on the situation and its application, above <i>Chethasika</i> would feature the <i>Chiththas</i> accordingly.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Thus end 13 types of <i>Annasamana Chethasikas</i>.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-30992973182348555782011-03-06T09:44:00.001-08:002011-03-06T09:44:17.215-08:00Common features of all Minds<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The one who wish to learn Abhidhamma in depth and expecting to apply it to understand and answer intricate questions of world and living beings must first by-heart 89 or 121 types of <i>Chiththas</i> with their proper meanings, functionality and applicability. Similarly, 52 types of <i>Chethasikas</i> are also to be by-hearted with an understanding of their meaning and applicability in various <i>Chiththas</i> at different situations. From this episode onward, the 52 types of Mental States would be described quite in detail.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><i>Annasamana Chethasikas</i></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Universals – <i>Sabba Chiththa Sadharana Chethasika</i> (7)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It was mentioned in the previous episode that there are 13 <i>Chethasikas</i> which arise both with <i>Kusala </i>& <i>Akusala Chiththas</i> and they are known as <i>Annasamana Chethasikas</i>. The first category of <i>Annasamanas</i> is 7 types of “Universal Mental States” or <i>Sabba Chiththa Sadharana Chethasika</i> named as such as though they are found in every <i>Chiththa</i> in common. Seven of them are;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><i>Phassa</i> – Contact</li>
<li class="MsoNormal" style="text-align: justify;"><i>Vedhana</i> – Feeling</li>
<li class="MsoNormal" style="text-align: justify;"><i>Sanna</i> – Perception</li>
<li class="MsoNormal" style="text-align: justify;"><i>Chethana</i> – Volition</li>
<li class="MsoNormal" style="text-align: justify;"><i>Ekaggatha</i> – One-pointedness</li>
<li class="MsoNormal" style="text-align: justify;"><i>Jivithindriya</i> – Psychic life</li>
<li class="MsoNormal" style="text-align: justify;"><i>Manasikara</i> – Attention</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(1) <i>Phassa</i> – Contact </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">When describing <i>Chiththas</i> it was mentioned that consciousness arises when one of our six sense organs met with an object. The mental state or the <i>Chethasika</i> which arise, when an object present itself to the consciousness through one of the six senses is “Contact” or <i>Phassa</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(2) <i>Vedhana</i> – Feeling </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Recall that every <i>Chiththa</i> was associated or connected with mental or physical feelings of <i>Somansassa</i> (Pleasure), <i>Dhomanassa</i> (Displeasure), <i>Upekkha</i> (Indifference) and <i>Dhukka</i> (Pain), <i>Sukha</i> (Happiness). The feeling described there was the second universal mental state and that is called as “Feeling” or <i>Vedhana</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(3) <i>Sanna</i> – Perception </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Sanna</i> or “Perception” in this context is the mental state which recognizes a particular object and its characteristics differentiated from another. When consciousness acquires an object <i>Sanna</i> is the mental state which identifies the nature of that object based on previous perceptions and the one which would record features for future perceptions.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(4) <i>Chethana</i> – Volition</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Chethana</i> or Volition plays a predominant part for every action one performs. <i>Chethana</i> fulfils its own function in raising the consciousness and coordinates other mental states as well. <i>Chethana</i> is the effort to perform any action. <i>Kamma</i> happens based on the <i>Chethana</i> preceded by the time one is performing any action. Therefore <i>Chethana</i> is a compulsory mental state arises with any <i>Chiththa</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(5) <i>Ekaggatha</i> – One-pointedness</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In order for a consciousness to arise at least for a fraction of a moment mind should be focused on one object. That mental state is known as “One-pointedness” or <i>Ekaggatha</i>. When an aspirant is achieving Jhana states this is one of the mental states improved to obtain extensive concentration on one particular object. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(6) <i>Jeevithindriya</i> – Psychic life </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Not only mind but also the matter depends on <i>Jeevithindriya</i> and <i>Jeevithindriya</i> depends on mind and matter. This mental state provides life for <i>Chiththa</i> and <i>Chethasika</i> just like food provides life for our body. It will help <i>Chiththa</i> – <i>Chethasika</i> generations to exist until attaining Nibbana.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>(7) <i>Manasikara</i> – Attention</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Turing the mind towards the object is the chief characteristic of “Attention” or <i>Manasikara</i>. Therefore there is no mind without <i>Manasikara</i>. It directs the mind towards the object over and over again as and when mind leaves the object.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It should be now clear that the above mental states are compulsory to be associated with any consciousness. The next 6 <i>Annasamanasas</i> are particulars which contains in <i>Chiththas</i> depending on the situation. Next episode would describe <i>Prakirnaka Chethasikas</i> or Particulars in detail.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-55134583560185723612011-03-06T09:43:00.000-08:002011-03-06T09:43:23.986-08:00Containments in Mind<!--[if !mso]> <style>
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</style> <![endif]--> <div class="MsoNormal"><b>The Reality of Mental States (<i>Chethasika Paramaththa</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The first ten episodes elaborated various types of consciousness arise for oneself. At one particular instance it is just one consciousness arises. But it doesn’t arise alone. The consciousness arise at one particular moment is associated with many other features which are called “Mental States” or <i>Chethasika</i>. These mental states feature the consciousness and it describes the nature and behavior of a particular consciousness. The second <i>Paramaththa</i> is about these mental states.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Four main characteristics of <i>Chethasika</i></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Chiththa</i> and <i>Chethasika</i> are coupled with each other and does not arise separated. Based on that four main features are identified in <i>Chethasikas</i>;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>1.<span style="font: 7pt "Times New Roman";"> </span></span><i>Chethasika</i> arise together with consciousness – <i>Eka+Uppadha = Ekuppadha</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>2.<span style="font: 7pt "Times New Roman";"> </span></span><i>Chethasika</i> perishes together with consciousness – <i>Eka+Nirodha = Ekanirodha</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>3.<span style="font: 7pt "Times New Roman";"> </span></span><i>Chethasika</i> has the common object as with consciousness – <i>Eka+Arammana = Ekarammana</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>4.<span style="font: 7pt "Times New Roman";"> </span></span><i>Chethasika</i> has the common basis as with consciousness – <i>Eka+Vaththuka – Ekavaththuka</i></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 52 types of <i>Chethasikas</i> which arise accordingly with 89 or 121 types of <i>Chiththas</i>. One or more <i>Chethasika</i> would arise with any of the <i>Chiththa</i>. Some arise with all <i>Chiththas</i>, some arise occasionally with all <i>Chiththas</i>, some with <i>Kusala Chiththas</i> and some with <i>Akusala Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 13 <i>Chethasikas</i> which may arise with both <i>Kusala Chiththas</i> and <i>Akusala Chiththas</i>. Since they commonly arise with both categories they are known as <i>Annasamana Chethasika</i>. 7 out of <i>Annasamana Chethasikas</i> contains in all the <i>Chiththas</i>. They are known as “Universal Mental States” or <i>Sabba Chiththa Sadharana Chethasikas</i>. Rest of the 6 of <i>Annasamanas</i> may or may not contain in all of the <i>Chethasikas</i> and they are known as “Particularas” or <i>Prakirnaka Chethasikas</i><span>.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span>Then there are 14 types of “Immoral Mental States” or </span><i>Akusala Chethasikas</i><span> which arise only with </span><i>Akusala Chiththas</i><span>. Rests of 25 </span><i>Chethasikas</i><span> are “Moral Mental States” or </span><i>Sobhana Chethasikas</i><span>. The first 19 of them is common to every Beautiful Consciousness. Therefore they are known as </span><i>Sobhana Sadharana Chethasikas</i><span>. Then there are 3 “Abstinences” (</span><i>Virathi</i><span>), 2 “Illimitables” (</span><i>Appamanna</i><span>) and 1 “Wisdom” (</span><i>Panna</i><span>) mental states.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Following diagram summarizes the above categories;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><img height="310" src="file:///C:/DOCUME%7E1/Jayavi/LOCALS%7E1/Temp/msohtml1/01/clip_image002.jpg" width="600" /></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>How it works</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">For example consider the first Immoral Consciousness described in <i>Chiththa Paramaththa</i>. That is <i>Somanassa sahagatha Dhittigatha Samprayuktha Asankharika Chiththa</i>. With this <i>Chiththa</i> all 7 <i>Sabba chiththa sadharana chethasikas</i> must arise. Some of the Prakirnaka <i>Chethasikas</i> also may arise. The <i>Annasamanas</i> contained in this <i>Chiththa</i> would take the form of immoral. Then, some of the 14 <i>Chethasikas</i> would also arise. But, none of the 25 types of <i>Sobhana Chethasikas</i> will not arise with this <i>Chiththa</i>.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-56104014761421110832011-03-06T09:42:00.001-08:002011-03-06T09:42:18.589-08:00What is Mind? – First Review<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"><i></i></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>121 types of Consciousness </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It has already been explained the 89 types of consciousness. Before the Review it is important to illustrate how these 89 types consciousness become 121. Five types of Jhana <i>Chiththas</i> were explained as <i>Rupavachara Chiththas</i>. Each of the Supramundane consciousness would arise in categories of Five Jhanas. For example, the first Supramundane Consciousness, <i>Sothapaththi Magga Chiththa</i> would be divided in to five Jhanas as below;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">1.<span style="font: 7pt "Times New Roman";"> </span><i>Vithakka-Vichara-Prithi-Sukha ekaggatha sahitha Patamajjana Sothapaththi Magga Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">The first Jhana Sothapaththi Path-consciousness together with initial application-sustained application-joy-happiness and one-pointedness.</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">2.<span style="font: 7pt "Times New Roman";"> </span><i>Vichara-Prithi-Sukha ekaggatha sahitha Duthiyajjana Sothapaththi Magga Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">The second Jhana Sothapaththi Path-consciousness together with sustained application-joy-happiness and one-pointedness.</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">3.<span style="font: 7pt "Times New Roman";"> </span><i>Prithi-Sukha ekaggatha sahitha Thathiyajjana Sothapaththi Magga Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">The third Jhana Sothapaththi Path-consciousness together with joy-happiness and one-pointedness.</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">4.<span style="font: 7pt "Times New Roman";"> </span><i>Sukha ekaggatha sahitha Chathuththajjana Sothapaththi Magga Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">The fourth Jhana Sothapaththi Path-consciousness together with happiness and one-pointedness.</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">5.<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha ekaggatha sahitha Panchamajjana Sothapaththi Magga Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">The fifth Jhana Sothapaththi Path-consciousness together with equanimity and one-pointedness.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Similarly rest of the Supramundane consciousness is divided into five types of Jhanas which expands 8 types of Supramundane consciousness into 8 × 5 = 40 thus making 89 types of <i>Chiththas</i> into 121.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Reviewing what mind is</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The fist episode of this series was titled as “What is Mind?”. It was mentioned there that it is a difficult question to answer. Mind is not just one thing and it has many features and behaviors and it introduced “The Reality of Consciousness” (<i>Chiththa Paramaththa</i>) which is one of the “Four Paramaththas”. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Categorised in four as <i>Kamavachara Chiththa</i>, <i>Rupavachara Chiththa</i>, <i>Arupavachara Chiththa</i> and <i>Lokuththara Chiththa</i> many types of <i>Chiththas</i> were identified during last 10 episodes.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Now it should be clear at least to a certain extent that mind is not just one thing. It has many features and arises based on many conditions as explained. Even though 89/121 divisions mentioned, they do not arise at once and it is difficult to say the exact consciousness arise at a particular instance. When one is performing a certain act there would be thousands and millions of <i>chiththas</i> arise and in a fraction of second many <i>chiththas</i> arise (<i>uppadha</i>), exist (<i>thithi</i>) and decay (<i>cease</i>).</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-81783263740203301522011-03-06T09:41:00.001-08:002011-03-06T09:41:28.213-08:00Seeing things as they truly are<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Think about a person with many likings. That person might enjoy life in many ways by fulfilling those likings. Once he achieved one of his desires he would expect more to satisfy himself further. Assume due to some unfortunate reason he lost the rhythm of his life. Instead of fulfilling his likings he has to struggle to survive. Compare the suffering he would undergo with someone in contrast who had less likings and desires in life. Obviously, the person with more desires would suffer than the other.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In our life, we can never expect everlasting progress and success. Everything is subject to change. One has to suffer at birth as well as at the death. In between there are many ups and downs in life. More you desire, more you suffer and less you desire, less you suffer.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The Buddhist, who has entered the path of reaching Nibbana would understand this reality and work towards getting rid of all the sufferings. He would understand that this existence is due to past Ignorance (<i>Avijja</i>), Craving (<i>Thanha</i>), Attachment (<i>Upadhana</i>), <i>Kamma</i>, and physical Food (<i>Ahara</i>) of present life. He would understand that everything is subject to Transient (<i>Anithya</i>), Suffering (<i>Dukkha</i>) and devoid of any immortal Soul (<i>Anathma</i>). He would understand that in none of the Realms of existence there is permanent joy or happiness. Therefore he would start <i>Vipassana Bhavana</i>, the meditation to understand things as they truly are.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The “Noble Eight Fold Path” (<i>Arya Ashtangika Margaya</i>) is the path to Nibbana. Enormous effort in <i>Samsara</i> together with this path would make it possible for one to fully realise the Four Noble Truths (<i>Chathurarya Sathya</i>): Suffering (<i>Dhukka</i>), Cause of the Suffering (<i>Dhukka Samudaya</i>), Cessation of Suffering (<i>Dhukka Nirodha</i>), Path leading to the cessation of Suffering (<i>Dukka Nirodha Gamini Patipada</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Out of the 89 types of consciousness, <i>Kamavachara</i>, <i>Rupavachara</i> and <i>Arupavachara</i> <i>chiththas</i> are all non-permanent even though the later <i>chiththas</i> are more pure. They arise in the 31 realms of existence and they are together called “Mundane Consciousness” or “<i>Lokiya Chiththas</i>”. The consciousness arise in the path of Nibbana, the supreme of all consciousness, are called “Supramundane Consciousness” (<i>Lokuththara Chiththas</i>) and they are two fold as Path-Consciousness (<i>Marga Chiththas</i>) and their corresponding Fruit-Consciousness (<i>Pala Chiththas</i>);</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Supramundane Path-Consciousness (<i>Lokuththara Marga Chiththas</i>) - 4</b></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>1.<span style="font: 7pt "Times New Roman";"> </span></span><i>Sothapaththi Marga Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Sothapaththi Path-Consciousness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>2.<span style="font: 7pt "Times New Roman";"> </span></span><i>Sakadhagami Marga Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Sakadhagami Path-Consciousness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>3.<span style="font: 7pt "Times New Roman";"> </span></span><i>Anagami Marga Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Anagami Path-Consciousness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>4.<span style="font: 7pt "Times New Roman";"> </span></span><i>Arhath Marga Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Arhath Path-Consciousness</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Supramundane Fruit-Consciousness (<i>Lokuththara Pala Chiththas</i>) - 4</b></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>5.<span style="font: 7pt "Times New Roman";"> </span></span><i>Sothapaththi Pala Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Sothapaththi Fruit-Consciousness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>6.<span style="font: 7pt "Times New Roman";"> </span></span><i>Sakadhagami Pala Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Sakadhagami Fruit-Consciousness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>7.<span style="font: 7pt "Times New Roman";"> </span></span><i>Anagami Pala Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Anagami Fruit-Consciousness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span>8.<span style="font: 7pt "Times New Roman";"> </span></span><i>Arhath Pala Chiththa</i></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.25in;">Arhath Fruit-Consciousness</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Stages of Sainthood</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The person who has developed mind through <i>Samatha Bhavana</i>, with enormous effort of <i>Vipassana Bhavana</i> would enter the path of Nibbana. The first stage of “Sainthood” is <i>Sothapaththi</i>. <i>Sotha</i> means “the stream that leads to the Nibbana” and <i>Apaththi</i> means “entering for the first time”. Therefore <i>Sothapaththi</i> means entering the stream of Nibbana for the first time. At this instance the consciousness arises is called Sothapaththi Path-Consciousness (<i>Sothapaththi Marga Chiththa</i>). Unlike <i>Lokiya Chiththas</i> these <i>chiththas</i> would arise once in a life time and is immediately followed by its resultant consciousness, which is here called as Sothapaththi Fruit-Consciousness (<i>Sothapaththi Pala Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The Sothapanna person will then proceed to the second stage of Sainthood that is <i>Sakadhagami</i>. <i>Saka</i> means “once” and <i>Agami</i> means “returns”. <i>Sakadhagami</i> means the one who returns to this world of human beings only once before attaining <i>Arhathship</i>. The consciousness, arise at entering <i>Sakadhagami</i> is “Sakhadagami Path-Consciousness” (<i>Sakadhagami Marga Chiththa</i>) and it is immediately followed by “Sakadhagami Fruit-Consciosness” (<i>Sakadhagami Pala Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The third stage of Sainthood <i>Anagami</i>. <i>Ana</i> means “not” and <i>Agami</i> means “returns”. Therefore <i>Anagami</i> means not returning to the Sense-Sphere (<i>Kamaloka</i>). Those who attain <i>Anagami</i> are born in “Pure Abodes” or in <i>Suddavasa Brahma</i> realms till they attain <i>Arhathship</i>. The corresponding consciousness is “Anagami Path-Consciousness” (<i>Anagami Marga Chiththa</i>) and is followed by “Anagami Fruit-Consciousness” (<i>Anagami Pala Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The last stage of Sainthood, the ultimate destination of any Buddhist is followed by <i>Anagami</i> and that is attaining <i>Arhathship</i> or Nibbana which marks the end of <i>Samsara</i>. The consciousness pertaining to this stage is “Arhath Path-Consciousness” (<i>Arhath Marga Chiththa</i>) and is followed by “Arhath Fruit-Consciousness” (<i>Arhath Pala Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It should me mentioned that it is only the Consciousness pertaining in attaining Nibbana is considered here. The fourth <i>Paramatha</i> that is <i>Nirvana Paramaththa</i> would describe attaining Nibbana in detail. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Thus end the 8 types of Supramundane Consciousness along with 89 types of Consciousness. The next episode would describe the 121 types of consciousness and summarise <i>Chiththa Paramaththa</i> in conclusion.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-73053264821203290002011-03-06T09:40:00.003-08:002011-03-06T09:40:59.049-08:00Beyond the Forms<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Can the Mind and Body be separated from each other? For an ordinary person this would not be possible. But, strong will power of an improved mind would make it possible for one to experience such state of existence.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">54 types of consciousness pertaining to the sensuous-sphere (<i>Kamavachara chiththas</i>) arise without much of an effort in accordance with one’s actions. Form-sphere consciousness (<i>Rupavachara chiththas</i>) and Formless-sphere consciousness (<i>Arupavachara chiththas</i>) does not arise as such for any person. As described in the previous episode, these Jhana <i>chiththas</i> are developed by extensive concentration of meditation. Therefore, these <i>chiththas</i> are much higher in nobility and purity. In that aspect, both <i>Rupavachara chiththas</i> and <i>Arupavachara chiththas</i> are together called as “Sublime Consciousness” or <i>Mahaggatha Chiththas</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Formless-Sphere Moral Consciousness (<i>Arupavachara Kusala Chiththas</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Rupavachara chiththas</i> are developed by meditation of concentration on a form object. The aspirant is enwrapped with the Jhana of <i>Upekkha Ekaggatha sahitha Panchamajjana</i> at the last stage of <i>Rupavachara Jhana chiththas</i>. This <i>Rupavachara panchamajjana</i> would provide the basis for <i>Arupavachara </i>Jhanas. Following are the 4 types of “Formless-Sphere Moral Consciousness” (<i>Arupavachara Kusala Chiththas</i>);</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">1.<span style="font: 7pt "Times New Roman";"> </span><i>Akasananchayathana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Moral Jhana Consciousness dwelling on the “Infinity of Space”</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">2.<span style="font: 7pt "Times New Roman";"> </span><i>Vinnananchayathana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Moral Jhana Consciousness dwelling on the “Infinity of Consciousness”</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">3.<span style="font: 7pt "Times New Roman";"> </span><i>Akinchannayathana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Moral Jhana Consciousness dwelling on the “Nothingness”</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">4.<span style="font: 7pt "Times New Roman";"> </span><i>Nevasannanasannayathana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Moral Jhana Consciousness dwelling on the “Perception neither no nor none-no is”</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Aspirant will continue to concentrate on the conceptualized image (<i>Patibhaga nimiththa</i>) and extend it towards the “Space” and then concentrate on the space which is “Infinite”. The concentration would get focused on to the concept of “Infinite is Space” or the <i>Akaso Ananto</i>. At this stage, what is visualized by the aspirant is merely a concept.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The “Space” does not have any shape. It would not be possible to see a beginning or the end of it. Therefore the space is infinite. In that sense it could be said that it is “Formless”. The state of Jhana developed by concentrating on “Infinite is Space” is the first “Formless-Sphere Moral Consciousness” (<i>Arupavachara Kusala Chiththa</i>) and is named as <i>Akasananchayathana Kusala Chiththa</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Once the aspirant is established in the first <i>Arupa</i> Jhana, he would leave the concept of Space and capture the Consciousness or the <i>Vinnana</i> of it. Then he would concentrate on this <i>Vinnana</i> which is yet again infinite so that the concentration would get focused to “Infinite is Consciousness” or <i>Vinnano Ananto</i>. This would develop the second <i>Arupa Jhana chiththa</i> of <i>Vinnananchayathana Kusala Chiththa</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Then the aspirant will again take the first Jhana consciousness as the object and concentrates that “There is nothing whatsoever” or <i>Naththi Chinchi</i> and develop the third <i>Arupa Jhana</i> of <i>Akinchannayathana Kusala Chiththa</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">By this time consciousness of the aspirant has become extremely smooth as it could not be definitely said whether there is any consciousness or not. By taking the third Jhana as the object of concentration, the fourth Jhana is developed and that is a mental state where the aspirant would experience a situation where there is neither no perception nor the perception is there (<i>Nevasanna Nasanna</i>). This is the smoothest Jhana state of all and this <i>chiththa</i> is called <i>Nevasannanasannayathana Kusala Chiththa</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">All these <i>Arupvachara Jhanas</i> are featured with <i>Upekkha Ekaggatha</i> as in the fifth <i>Rupavachara Jhana</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Formless Worlds</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The aspirant who develops <i>Arupa Jhanas</i> has understood the suffering with form or the body. The one who die with these Jhana states would get resultant consciousness in a Formless-Sphere (<i>Arupavachara Loka</i>). The corresponding consciousness arise in this formless-spheres are known as “Formless-Sphere Resultant Consciousness” (<i>Arupavachara Vipaka Chiththa</i>) and 4 of them would be as “<i>Akasannayathana Vipaka Chiththatha</i>” and so on. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">For each of the <i>Arupa</i> Jhana there are 4 corresponding formless worlds. These are the purest realms of 31 realms and the existence of these realms is entirely of mind. The beings in this realm do not experience physical suffering and the life here is very much pleasant.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Formless-Sphere Functional Consciousness (<i>Arupavachara Kriya Chiththa</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Buddhas and Arhaths also develop these Jhanas and since they do not have any resultant effects they are known as “Formless-Sphere Functional Consciousness” (<i>Arupavachara Kriya Chiththa</i>) and would be as “<i>Akasannayathana Kriya Chiththa</i>” and so on. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Goal of a Buddhist</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It was mentioned that the existence in the formless realms is very much pleasant. But this is not supposed to be the ultimate destination of any Buddhist. A Buddhist should proceed further towards attaining Nibbana. The aspirant who is established in <i>Samatha Bhvana</i> should continue with <i>Vipassana Bhavana</i> to understand things as they truly are in order to attain Nibbana.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The next episode would discuss the Supramundane Consciousness (<i>Lokuththara Chiththas</i>) which would arise in the path towards the Nibbana.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-69284734617896677162011-03-06T09:40:00.001-08:002011-03-06T09:40:22.852-08:00Advancing the Mind<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">You may have experienced a situation where you are looking at a particular object continuously with a blank mind. Your mind would have registered that object thoroughly, such a way that you would see that object even with closed eyes. Sometimes this situation would have gone further that you would conceptualise this object just as a mode of an appearance. An aspirant who would be meditating to improve and purify the mind would follow a similar procedure to achieve higher states of mind.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Developing Jhanas (<i>Dhyana</i>) through Meditation</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">54 types of consciousness pertaining to sensuous-sphere (<i>kamavachara chiththas</i>) would arise depending on the acts one would perform. The one who has engaged in many good deeds and developed many moral consciousnesses (<i>kusala chiththas</i>) and is not interested in ordinary sense desires would start Meditating (<i>Bhavana</i>) to improve and purify the mind. The first step of such a person is to engage in “Meditations of Concentration” (<i>Samatha Bhavana</i>). The one who is thorough with <i>samatha bhavana</i> would proceed to “Meditation of things as they truly are” (<i>Vipassana Bhavana</i>) which leads to the Enlightment (<i>Nirvana</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">By <i>samatha bhavana</i> one could develop higher mental states which are known as “Jhanas” (<i>Dhyana</i>). Jhana is so called because it thinks closely of an object or because it burns those adverse things (hindrances). Jhana is also willful concentration of an object. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The one who expect to develop Jhanas, would select a “Preliminary Object” which is called the <i>Parikamma Nimiththa</i> (There are defined objects to select as <i>parikamma nimiththa </i>and instructions of using these objects are also available in the texts written on Meditation). Then the aspirant would intently concentrate on this object by excluding all the other thoughts from mind. On progress meditator would come to a situation where the object could be visualized even with closed eyes. This “Visualized Image” is known as the <i>Uggaha Nimiththa</i>. By further concentrating on this visualized object the meditator would come to a situation where s/he would see just a mode or appearance or a perception of the object which is a “Conceptualised Image” known as <i>Patibhaga Nimiththa</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">When he continually concentrates on this abstract concept he is in possession of what is called “Proximate Concentration”, the <i>Upachara Samadhi</i> which temporary inhibit the Five Hindrances to Nirvana (<i>Pancha Neewarana</i>), namely, Sense-desire (<i>Kamachchandha</i>), Hatred (<i>Vyapadha</i>), Sloth and Torper (<i>Thina-Midhdha</i>), Restlessness and Brooding (<i>Uddachcha-Kukkuchcha</i>) and Doubt (<i>Vivhikichcha</i>) (these hindrances will be discussed in detail future). Then he gains the “Ecstatic Concentration” or the <i>Appana Samadhi</i> and becomes enwrapped with the serenity of Jhana. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Form-Sphere Moral Consciousness (<i>Kamavachara Kusala Chiththas</i>) – 5</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The above state of Jhana is achieved by concentrating on a form of object. Therefore, the first category of Jhana, developed by an aspirant are called “<i>Rupa</i> Jhanas”. All the Jhana states are of moral consciousness. Those who develop <i>Rupa</i> Jhana, if died with that Jhana state, would be born in any of the 16 types of Form worlds (<i>Rupa lokas/bhvas</i>) which was mentioned in the second episode of this series titled “The Worlds we live”. Therefore these <i>chiththas</i> are called “Form-Sphere Moral Consciousness” (<i>Rupavachara Kusala Chiththas</i>) and there are 5 types of them as below;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span><span>1.<span style="font: 7pt "Times New Roman";"> </span></span></span><i>Vithakka-Vichara-Prithi-Suka Ekaggatha sahitha Patamajjana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">First Jhana Moral consciousness together with initial application-sustained application-joy-happiness and one-pointedness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span><span>2.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span> </span>Vichara-Prithi-Suka Ekaggatha sahitha Dhuthiyajjana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Second Jhana Moral consciousness together with sustained application-joy-happiness and one-pointedness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span><span>3.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span> </span><span> </span>Prithi-Suka Ekaggatha sahitha Thathiyajjana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Third Jhana Moral consciousness together with joy-happiness and one-pointedness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span><span>4.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span> </span>Suka Ekaggatha sahitha Chathuththaajjana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Fourth Jhana Moral consciousness together with happiness and one-pointedness</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span><span>5.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span> </span>Upekkha Ekaggatha sahitha Panchamajjana Kusala Chiththa</i></div><div class="MsoNormal" style="text-align: justify;">Fifth Jhana Moral consciousness together with equanimity and one-pointedness</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Featuring mental states of Jhana</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Assume that you have been taken by a broker to see a house. <i>Vithakka</i> or the “Initial Application” is the mental state which features the Jhana consciousness by directing the mind towards the object just like the broker direct you to the house. Once you are been directed to the house you will move around the house and investigate. Similarly <i>Vichara</i> or the “Sustained Application” is the mental state which features the Jhana consciousness by moving around the object and examining it. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The mental state of <i>Prithi</i> or the “Joy” featured in Jhanas doesn’t imply the ordinary meaning of joy. It is a pleasurable interest experienced in the Jhana. <i>Sukha</i> or the “Happiness” is the mental state of enjoying the interest created by <i>prithi</i> on the object. All the <i>Rupa</i> Jhanas are developed as a result of extensive concentration on an object. Therefore “One-pointedness” or the <i>Ekaggatha</i> is common to all <i>rupavachara Jhanas</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The first Jhana is developed featured with all the above mental states. The one who practice the first Jhana would get the capability to improve his state based on the first Jhana where he could achieve sustained application without initial application. Therefore the second Jhana is achieved by eliminating <i>vithakka</i>. When it comes to the third Jhana the aspirant eliminates <i>vichara</i>. In the fourth Jhana <i>prithi</i> is also eliminated and by the time of developing the fifth Jhana the aspirant has come to a standard where he could view the object in balanced mind. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Therefore the fifth Jhana is featured with <i>Upekkha</i> or the “Equanimity”. This <i>upekkha</i> found in Jhanas is not the ordinary neutral or indifference feeling found in other <i>Kamavachara Chiththas</i>. This mental state of <i>upekkha</i> is achieved by strong willpower and willful concentration of the object. It is the ability to view the object with a discriminative knowledge. As per this observation of the development of more advanced type of “<i>Upekkha</i>” it is quite understandable that in proceeding along with these Jhanas, the aspirant is approaching towards Nirvana, the sate which would understand everything in balance as they truly are.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Form-Sphere Resultant Consciousness (<i>Rupavachara Vipaka Chiththas</i>) – 5</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Corresponding to the 5 types of <i>Rupavachara kusala chiththas</i> there are 5 types of “Form-Sphere Resultant Consciousness” (<i>Rupavachara Vipaka Chiththas</i>) which would arise when the aspirant is born in form spheres (<i>rupa lokas</i>). The corresponding resultant consciousness for the first form-sphere moral consciousness is “<i>Vithakka-Vichara-Prithi-Sukha Ekaggatha sahitha Patamajjana Vipaka Chiththa</i>” and so on.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Form-Sphere Functional Consciousness (<i>Rupavachara Vipaka Chiththas</i>) – 5</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Arhaths and Buddhas also develop these Jhanas. Those Jhanas are called “Form-Sphere Functional Consciousness” (<i>Rupavachara Kriya Chiththas</i>). Thee 5 types of functional consciousness starts from “<i>Vithakka-Vichara-Prithi-Sukha Ekaggatha sahitha Patamajjana Kriya Chiththa</i>” and continued same as above.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Important Notes</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It should be noted that the above explained <i>chiththas</i> described in Abhidhamma are pertaining to the higher mental states of a person can develop. However, it should not be difficult to understand the possibility of such mental states based on the starting example of this episode.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com1tag:blogger.com,1999:blog-7717580227462905983.post-50105753857596948542011-03-06T09:39:00.001-08:002011-03-06T09:40:07.755-08:00When engaging with Meritorious Deeds<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In a previous article it was mentioned that there are 10 kinds of evil acts committed by Deed (<i>Kaya</i>), Word (<i>Vachanaya</i>) and Thought (<i>Sitha</i>). It was also mentioned that at the time of committing any of these evil acts one or more of the 12 types off immoral consciousness arises (<i>akusala chiththas</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are also 10 kinds of “Meritorious Deeds” described in Buddhism. One engages with any of these 10 deeds with non-attachment or generosity (<i>Alobha</i>), goodwill (<i>Adwesha</i>) and wisdom (<i>Amoha</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 8 types of consciousness arising at the time of engaging in any good deed caused by moral causes (<i>kusala hethu</i>). Those 8 types of “Moral Consciousness” (<i>Kusala Chiththa</i>) are as follows;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(1)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Nana samprayuktha Asankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure associated with knowledge and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(2)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Nana samprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure associated with knowledge and prompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(3)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Nana viprayuktha Asasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure dissociated with knowledge and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(4)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Nana viprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure dissociated with knowledge and prompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(5)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Nana samprayuktha Asankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference associated with knowledge and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(6)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Nana samprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference associated with knowledge and prompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(7)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Nana viprayuktha Asasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference dissociated with knowledge and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(8)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Nana viprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference dissociated with knowledge and prompted </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Moral consciousness are accompanied either by pleasure (<i>somanassa</i>) or indifference (<i>upekkha</i>) and either prompted (<i>sasankharika</i>) or unprompted (<i>asankharika</i>) as in 8 types of <i>lobha mulika chiththas</i>. The difference is that they are either associated or dissociated with Knowledge (<i>Nana</i>). When a particular meritorious deed is done with the knowledge of its merit and virtuous effect, the consciousness is associated with knowledge (<i>Nana samprayuktha</i>). Otherwise if it is just done without knowing the meritorious nature it is dissociated with knowledge (<i>Nana viprayuktha</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Moral Resultant Consciousness (<i>Kusala Vipaka Chiththas</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 8 types of Moral Resultant Consciousness (<i>Kusala Vipaka Chiththas</i>) arise as the corresponding results of the above 8 types of moral consciousness. They also have the same terminology. For examples, the corresponding resultant consciousness of “<i>Somanassa sahagatha Nana samprayuktha Asankharika Kusala Chiththa</i>” is “<i>Somanassa sahagatha Nana samprayuktha Asankharika Vipaka Chiththa</i>” and so on.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">These are moral resultant consciousness with roots (<i>sahethuka kusala vipaka chiththas</i>) and together with 8 types of moral resultant consciousness without roots (<i>ahethuka kusala vipaka chiththas</i>) there are 16 types of moral resultant consciousness (<i>kusala vipaka chiththas</i>) corresponding to 8 types of moral consciousness (<i>kusala chiththas</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In case of 12 types of immoral consciousness (<i>akusala chiththas</i>), there are only 7 types of immoral resultant consciousness without roots (<i>ahethuka vipaka chiththas</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Functional Consciousness (<i>Kriya Chiththas</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Though there is no resultant effect, Arhaths are also engaging in meritorious act. In such instances for them also moral consciousness arises but they do not have any <i>karmic</i> effect. As they have only functional nature, they are called Functional Consciousness (<i>Kriya Chiththas</i>). The eight type of functional consciousness arising for Arhaths also takes the similar terminology as above. That is the first functional consciousness is “<i>Somanassa sahagatha Nana samprayuktha Asankharika Kriya Chiththa</i>” and so on.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Above explained three categories of consciousness yield good qualities and connected with three moral roots. When ever one is engaged in any good deed those consciousness would arise accordingly. Therefore 24 of them are together known as “Beautiful Consciousness” (<i>Sobhana Chiththas</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Summary</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">54 types of <i>kamavachara chiththas</i> are 3 fold as <i>Akusala chiththas</i> (12), <i>Ahethuka chiththas</i> (18) and <i>Sobhana chiththas</i> (24). </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span style="font-family: Symbol;">·<span style="font: 7pt "Times New Roman";"> </span></span>12 types of <i>akusala chiththas</i> further divided into </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Lobha mulika chiththas</i> (8), </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Dwesha mulika chiththas</i> (2), </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Moha mulika chiththas</i> (2). </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span style="font-family: Symbol;">·<span style="font: 7pt "Times New Roman";"> </span></span>18 types of <i>ahethuka chiththas</i> are two fold as </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Vipaka chiththas</i> (15) and they are further divided as </div><div class="MsoNormal" style="margin-left: 1.25in; text-align: justify; text-indent: -0.25in;"><span style="font-family: Wingdings;">§<span style="font: 7pt "Times New Roman";"> </span></span><i>Akusala vipaka chiththas</i> (7) and </div><div class="MsoNormal" style="margin-left: 1.25in; text-align: justify; text-indent: -0.25in;"><span style="font-family: Wingdings;">§<span style="font: 7pt "Times New Roman";"> </span></span><i>Kusala vipaka chiththas</i> (8)</div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Kriya chiththas</i> (3). </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;"><span style="font-family: Symbol;">·<span style="font: 7pt "Times New Roman";"> </span></span>24 types of <i>sobhana chiththas</i> are 3 fold as </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Kusala chiththas</i> (8), </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Vipaka chiththas</i> (8) and </div><div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Courier New";">o<span style="font: 7pt "Times New Roman";"> </span></span><i>Kriya chiththas</i> (8). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Thus concludes the 54 types of consciousness pertaining to sensuous-sphere (<i>Kamavachara Chiththas</i>). Next to be explained are;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ol start="2" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Consciousness pertaining to the Form-Sphere (<i>Rupavachara Chiththa</i>)</li>
<li class="MsoNormal" style="text-align: justify;">Consciousness pertaining to the Formless-Sphere (<i>Arupavachara Chiththa</i>)</li>
<li class="MsoNormal" style="text-align: justify;">Supramundane consciousness (<i>Lochuththara Chiththa</i>)</li>
</ol>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-91242837766519602212011-03-06T09:37:00.001-08:002011-03-06T09:37:59.226-08:00The Sixth Sense<!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style>
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<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Imagine a situation where you had become emotional. You were burning with anger or weeping with sadness or laughing with joy. At such instances you may have experienced that change in you blood circulation and your chest area becomes hot or you would feel the situation in your heart.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Recall a situation where you are concentrating hard to solve a difficult mathematical problem. Even though you had seen the mathematical problem from your eyes many things happen inside your head and you will feel some pain, toughness or hardness in your head. In a written examination you will see the problem from your eyes. But when you answer, from where you recall and retrieve all the required materials? </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">When you sleep you dream. You hear sounds when dreaming. Do you really acquire objects from five senses when you dream? When you are relaxing you will recall many things happened in past. You would go to many places from mind. You would call these things as “Memories”.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">To acquire forms, sounds, odour, taste and touches we have five sense organs. But from where the above explained objects are acquired? The “Sixth Sense” comes into act at this instance. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Objects enter through the five sense organs. Therefore they are known as “Doors” (<i>Dhvara</i>) and the five sense organs are also known as “Five Sense-doors” (<i>Panchadhvara</i>). The sixth sense which acquires any other object and subject to any of the scenarios explained above is know as “Mind-door” (<i>Manodhvara</i>) and the objects acquired by the mind-door are known as <i>Dhamma</i>. For example what we call as “Memory” is acquired and processed by the mind-door.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">However, whenever an object interacts with any of the five sense-doors it strikes the mind-door as well which is to be explained in future with thought process (<i>chiththa vithi</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Rootless Functional Consciousness – <i>Ahethuka Kriya Chiththas</i></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">15 types of rootless resultant consciousness (<i>ahethuka vipala chiththas</i>) were discussed in the last article. Following are the 3 types of rootless functional consciousness;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: medium none;"><tbody>
<tr> <td style="background: none repeat scroll 0% 0% rgb(224, 224, 224); border: 1pt solid windowtext; padding: 0in 5.4pt; width: 426.25pt;" valign="top" width="568"> <div align="center" class="MsoNormal" style="text-align: center;"><i><span style="font-size: 11pt;">Kriya Chiththas (3)</span></i></div><div align="center" class="MsoNormal" style="text-align: center;"><span style="font-size: 11pt;">Functional Consciousness (3)</span></div></td> </tr>
<tr> <td style="border-color: -moz-use-text-color windowtext windowtext; border-style: none solid solid; border-width: medium 1pt 1pt; padding: 0in 5.4pt; width: 426.25pt;" valign="top" width="568"> <div class="MsoNormal" style="margin-left: 30pt; text-align: justify; text-indent: -30pt;"><span style="font-size: 11pt;"><span>16.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span style="font-size: 11pt;">Upekkha Sahagatha Panchadhvarawajjana Chiththa</span></i></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;">Five Sense-door adverting consciousness accompanied by indifference</span></div><div class="MsoNormal" style="margin-left: 30pt; text-align: justify; text-indent: -30pt;"><span style="font-size: 11pt;"><span>17.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span style="font-size: 11pt;">Upekkha Sahagatha Manodhvarawajjana Chiththa</span></i></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;">Mind-door adverting consciousness accompanied by indifference</span></div><div class="MsoNormal" style="margin-left: 30pt; text-align: justify; text-indent: -30pt;"><span style="font-size: 11pt;"><span>18.<span style="font: 7pt "Times New Roman";"> </span></span></span><i><span style="font-size: 11pt;">Somanassa Sahagatha Hasithuppadha Chiththa</span></i></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;">Smile-producing consciousness accompanied by pleasure</span></div></td> </tr>
</tbody></table><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It was explained in the previous article that <i>dvipanchavinna chiththas</i> arise at the moment of five sense-object interaction and receiving-consciousness (<i>sampatijjana</i>) arises to receive or accept the object and thereafter investigating-consciousness (<i>santhiranaya</i>) arises to investigate the object received by <i>sampatijjana</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">If the object is a five sense-object, the consciousness turns towards one of them is Five Sense-door adverting (<i>Panchadhvaravajjana</i>) consciousness, accompanied by indifference (<i>upekkha sahagatha</i>). If it turns towards the mind-door, then it is Mind-door adverting (<i>Manodhvaravajjana</i>) consciousness, accompanied by indifference (<i>upekkha sahagatha</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The ways of smiling</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are six classifications of smile according to Buddhism. (1) <i>Sita</i> - a smile manifesting itself in expression and countenance; (2) <i>Hasita</i> - smile consisting in the slight movements of the lips just enough to reveal the tips of the teeth; (3) <i>Vihasita </i>- laughter giving out a light sound; (4) <i>Upahasita</i> - laughter accompanied by the movement of the head, shoulders, and arms; (5) <i>Apahasita</i> - laughter accompanied by the shedding of tears; and (6) <i>Atihasita</i> - an outburst of laughter accompanied by the forward and backward movements of the entire body from head to foot.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Arhaths smile only in the ways of <i>Sita</i> and <i>Hasitha</i>. The third <i>kriya chiththa</i> arises at the time an Arhatha smiles (<i>hasithuppadha</i>) and it is accompanied by pleasurable feeling (<i>somanassa sahagatha</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 20 functional consciousnesses on the 89 types of consciousness. The first two rootless functional consciousnesses (<i>ahethuka kriya chiththas</i>) are the only <i>kriya chiththas</i> arise for ordinary people (<i>puthajjana</i>). The rest of the 18 arise only for Arhaths.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">To summaries, following are the 18 types of <i>ahethuka chitthas</i> which are categorised into three classes which was discussed in this article and the previous;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Immoral Resultant Consciousness (<i>Akusala Vipaka Chiththa</i>) – 7</li>
<li class="MsoNormal" style="text-align: justify;">Moral Resultant Consciousness (<i>Kusala Vipaka Chiththa</i>) <span> </span><span> </span>– 8</li>
<li class="MsoNormal" style="text-align: justify;">Functional Consciousness (<i>Kriya Chiththa</i>) <span> </span><span> </span>– 3 </li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-9742467718605997082011-03-06T09:33:00.001-08:002011-03-06T09:36:58.356-08:00When committing evil acts<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">“Bruce is a strong follower of his leader. He has been assigned a mission <b>by his leader</b> to <b>steal</b> a sacred object which is hidden in a highly protected place. His belief in his faith and leader tempt him to remove any obstruction on his way by any means including murdering. He is burning with <b>hatred to kill</b> the possessor of the object as <b>instructed by his leader</b>. But he had to kill two more people <b>without premeditation</b> with unbearable <b>anger</b> as those two mislead him in finding the place of the sacred object. At the end he killed the possessor and finally found the sacred object and <b>stole it with joy</b> in <b>view</b> that he did a sacred service to his leader by <b>stealing</b> the sacred object.”</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Consciousness rooted in attachment (<i>Lobha mulika chiththas</i>) – 8:</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(1)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Dhittigatha samprayuktha Asankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure connected with wrong view and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(2)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Dhittigatha samprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure connected with wrong view and prompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(3)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Dhittigatha Viprayuktha Asasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure disconnected with wrong view and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(4)<span style="font: 7pt "Times New Roman";"> </span><i>Somanassa sahagatha Dhittigatha Viprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by pleasure disconnected with wrong view and prompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(5)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Dhittigatha samprayuktha Asankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference connected with wrong view and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(6)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Dhittigatha samprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference connected with wrong view and prompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(7)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Dhittigatha Viprayuktha Asasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference disconnected with wrong view and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(8)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Dhittigatha Viprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference disconnected with wrong view and prompted </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Lobha</i> or attachment is the likeness, lust, greed or passion for beautiful, attractive or desirable sensual objects. Displeasure is not associated with <i>lobha mulika chiththas</i>. Therefore, there is one class of <i>lobha mulika chiththas</i> associated with pleasurable feeling (<i>somanassa vedhana</i>) and another with indifference feeling (<i>upekkha vedhana</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Impression that there is no sin and merit, no results of bad <i>kamma</i>, nothing wrong with doing any evil act to accomplish one’s mission is a “False View”. “<i>Dhitti</i>” mentioned in <i>lobha mulika chiththas</i> refers to this false view. Consciousness with either pleasurable or indifference feelings would again connected with false view (<i>dhittigatha samprayuktha</i>) or disconnected with false view (<i>dhittigatha vipprayuktha</i>). Finally, one class of these <i>chiththas</i> arise unprompted (<i>asankharika</i>) and another being prompted by oneself or another (<i>sasankharika</i>) which makes the number of <i>chiththas</i> 8.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">At the instance Bruce steal the sacred object the consciousness arise is the above (2)<sup>nd</sup> as he did it with <b>joy</b> (<i>somanassa sahagatha</i>), he thought <b>stealing was a sacred service</b> (<i>dhittigatha samprayuktha</i>) which is a false view and he did it <b>been prompted</b> by his leader (<i>sasankharika</i>). Similarly, depending on the feeling, view and temptation either of the above <i>chiththa</i> would arise at an act of attachment (<i>lobha</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Consciousness rooted in ill-will or aversion (<i>Dwesha mulika chiththas</i>) – 2:</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(9)<span style="font: 7pt "Times New Roman";"> </span><i>Domanassa sahagatha Patigha samprayuktha Asankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanies by displeasure connected with ill-will and unprompted </div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(10)<span style="font: 7pt "Times New Roman";"> </span><i>Domanassa sahagatha Patigha samprayuktha Sasankharika Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanies by displeasure connected with ill-will and prompted </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">When ill-will, aversion, anger or hatred is there, the feeling experienced in <i>chiththa</i> is always associated with displeasure (<i>dhomanassa</i>). <i>Dwesha mulika chitthas</i> are always connected with ill-will (<i>patigha samprauktha</i>) and arise either unprompted (<i>asankharika</i>) or prompted (<i>sasankharika</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Killing is always done with hatred feelings, ill-will and aversion. Therefore at the instance of killing either of the <i>dwesha mulika chiththas</i> arise. In the above story when Bruce kills the possessor of the object the above 10<sup>th</sup> <i>chiththa</i> arises as <b>he had been instructed to do it by his leader </b>(<i>sasankharika</i>). When he performed the other killings it was the 9<sup>th</sup> <i>chiththa</i> as he did it <b>without premeditation</b> (<i>asankharika</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Consciousness rooted in delusion or ignorance (<i>Moha mulika chiththas</i>) – 2:</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(11)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Vichikichcha samprayuktha Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference and connected with Doubts</div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">(12)<span style="font: 7pt "Times New Roman";"> </span><i>Upekkha sahagatha Uddhachcha samprayuktha Chiththa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">Consciousness accompanied by indifference and connected with Restlessness</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Moha mulika chiththas</i> occur due to the dullness or unawareness of mind at the time of performing a certain act. Therefore the feeling associated with these two <i>chiththas</i> is indifference (<i>upekkha</i>). <i>Vichikichcha</i> is the doubt about 8 places including Buddha. <i>Uddhachcha</i> is the restlessness of mind. When one is unable to concentrate on a certain object or aspect, consciousness arise is associated with restlessness (<i>uddhachcha</i>). </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 10 kinds of evil acts committed by Deed (<i>Kaya</i>), Word (<i>Vachanaya</i>) and Thought (<i>Sitha</i>) described in Buddhism. At the time of committing any of these evil acts one or more of the 12 types off immoral consciousness arises. It is important to understand that in a fraction of a second there are hundreds and thousands of <i>chiththas</i> arise (<i>uppadha</i>), ongo (<i>thithi</i>), and terminate (<i>bhanga</i>). But at one instance only one <i>chiththa</i> arise and as soon as it terminates another <i>chiththa</i> arises. For example when performing killing 9<sup>th</sup> or 10<sup>th</sup> consciousness presides but in the whole process of killing other <i>chiththas</i> may also arise depending on the mental state of the person.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-21884213332803170762011-03-06T09:32:00.001-08:002011-03-06T09:32:36.715-08:00The Worlds we live<div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">A person who is with an ill-full mind always engaged in nasty, unwholesome evil act and spends a restless life. Such person always feels that s/he is living in a hell. Extreme attachment, aversion, hatred, ill-will, ignorance, blindness are the feelings he always suffer with. Such person would gather plenty of unwholesome <i>kamma</i> and reborn in a place of suffering and continue the life in a place like hell. In contrast honest, virtuous and generous people who always engage in wholesome acts of Charity (<i>Dhana</i>)<i>, </i>Righteousness (<i>Seela</i>)<i>, </i>and Meditation (<i>Bhavana</i>) would live with sensations of generosity, goodwill and wisdom. Such person would spend a heavenly life and would reborn in pure heavenly places as a result of wholesome <i>kamma</i> gathered in this life. This is a natural law and together with law of <i>kamma</i> it is common to all the beings. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>31 Realms of existence</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are 31 “Planes” or “Realms” of existence for a being to be reborn during the long journey of <i>samsara</i>. These 31 planes are divided into three;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Sensuous worlds – <i>Kama</i><i> Loka/bhava</i> - 11</li>
<li class="MsoNormal" style="text-align: justify;">Form worlds – <i>Rupa loka/bhava</i> - 16</li>
<li class="MsoNormal" style="text-align: justify;">Formless worlds – <i>Arupa loka/bhva</i> - 4</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The 11 types of sensuous worlds include the 4 states of misery the realms of suffering, the human realm where we live and 6 heavenly realms occupied by <i>Devas</i>. Four realms of suffering are known as <i>Kamadugatti</i> (states of deprivation or <i>apaya</i>). Rests of the 7 realms are known as <i>Kamasugatti</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The following table summarises the 11 sensuous worlds;</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div align="center"><table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: medium none;"><tbody>
<tr> <td colspan="3" style="border: 1pt solid windowtext; padding: 0in 5.4pt; width: 6.15in;" valign="top" width="590"><div align="center" class="MsoNormal" style="text-align: center;"><b>Sensuous worlds – <i>Kama Loka</i></b></div></td> </tr>
<tr> <td style="border-color: -moz-use-text-color windowtext windowtext; border-style: none solid solid; border-width: medium 1pt 1pt; padding: 0in 5.4pt; width: 2.45in;" valign="top" width="235"><div align="center" class="MsoNormal" style="text-align: center;"><b><i>Kamadugatti</i></b></div></td> <td colspan="2" style="border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; border-style: none solid solid none; border-width: medium 1pt 1pt medium; padding: 0in 5.4pt; width: 3.7in;" valign="top" width="355"><div align="center" class="MsoNormal" style="text-align: center;"><b><i>Kamasuggari</i></b></div></td> </tr>
<tr> <td style="border-color: -moz-use-text-color windowtext windowtext; border-style: none solid solid; border-width: medium 1pt 1pt; padding: 0in 5.4pt; width: 2.45in;" valign="top" width="235"><div class="MsoNormal" style="text-align: justify;"><b>Realms of misery</b></div></td> <td style="border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; border-style: none solid solid none; border-width: medium 1pt 1pt medium; padding: 0in 5.4pt; width: 1.65in;" valign="top" width="158"><div class="MsoNormal" style="text-align: justify;"><b>Human realm</b></div></td> <td style="border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; border-style: none solid solid none; border-width: medium 1pt 1pt medium; padding: 0in 5.4pt; width: 2.05in;" valign="top" width="197"><div class="MsoNormal" style="text-align: justify;"><b>Heavenly realms</b></div></td> </tr>
<tr> <td style="border-color: -moz-use-text-color windowtext windowtext; border-style: none solid solid; border-width: medium 1pt 1pt; padding: 0in 5.4pt; width: 2.45in;" valign="top" width="235"><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">1.<span style="font: 7pt "Times New Roman";"> </span>Hell – <i>Niraya</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">2.<span style="font: 7pt "Times New Roman";"> </span>Animals – <i>Tirachchana</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">3.<span style="font: 7pt "Times New Roman";"> </span>Hungry ghosts – <i>Peta Loka</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">4.<span style="font: 7pt "Times New Roman";"> </span>Demons – <i>Asura</i> </div></td> <td style="border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; border-style: none solid solid none; border-width: medium 1pt 1pt medium; padding: 0in 5.4pt; width: 1.65in;" valign="top" width="158"><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">5.<span style="font: 7pt "Times New Roman";"> </span>Human beings – <i>Manussa Loka</i></div></td> <td style="border-color: -moz-use-text-color windowtext windowtext -moz-use-text-color; border-style: none solid solid none; border-width: medium 1pt 1pt medium; padding: 0in 5.4pt; width: 2.05in;" valign="top" width="197"><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">6.<span style="font: 7pt "Times New Roman";"> </span><i>Chathurmaharajika</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">7.<span style="font: 7pt "Times New Roman";"> </span><i>Tavatimsa</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">8.<span style="font: 7pt "Times New Roman";"> </span><i>Yamaka</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">9.<span style="font: 7pt "Times New Roman";"> </span><i>Tusita</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">10.<span style="font: 7pt "Times New Roman";"> </span><i>Nimmanarathi</i></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: -0.25in;">11.<span style="font: 7pt "Times New Roman";"> </span><i>Parinimmita-vasavatti</i></div></td> </tr>
</tbody></table></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Depending on ones past <i>kamma</i> and <i>kamma</i> and consciousness arise at the time of death that being would navigate among these worlds and the rest of 20 realms during <i>samsara</i>. The worst state of existence is at the realms of misery and getting rid of those realms are harder than getting into them. However, it should be noted that life in none of these 31 planes of existence are not eternal. There is a possibility for any being to fall into one of the realms of misery based on <i>kamma vipaka</i> of their action. Neither the joy in 6 heavenly realms nor in other 20 realms is permanent. Therefore the ultimate joy is beyond these realms and that is to attain Nibbana to get rid of all these realms. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">As ordinary human beings, it is beyond our capabilities to visualise all these 31 planes of existence. But the realm of animals (<i>thirachchana</i>) and the human realm (<i>manussa loka</i>) could be seen by anybody so that the existences of other realms are to be understood accordingly.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Consciousness pertaining to the sensuous-sphere (<i>Kamavachara Chitthas</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Consciousnesses arise in the above explained 11 worlds are known as <i>Kamavachara Chiththas</i>. They are three fold and 54 in all;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Immoral consciousness (<i>Akusala chiththas</i>) - 12</li>
<li class="MsoNormal" style="text-align: justify;">Rootless consciousness (<i>Ahethuka chiththas</i>) - 18</li>
<li class="MsoNormal" style="text-align: justify;">Beautiful consciousness (<i>Sobhana chiththas</i>) - 24</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Immoral Consciousness (<i>Akusala Chiththas</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">12 types of <i>akusala chiththas</i> are again divided into three;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Consciousness rooted in attachment (<i>Lobha mulika</i>) - 8</li>
<li class="MsoNormal" style="text-align: justify;">Consciousness rooted in illwill or aversion (<i>Dwesha mulika</i>) - 2</li>
<li class="MsoNormal" style="text-align: justify;">Consciousness rooted in delusion or ignorance (<i>Moha mulika</i>) - 2</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">All the above 12 types of consciousness are caused by immoral roots (<i>akusala hethu</i>) that is <i>lobha, dwesha</i> and <i>moha</i>. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Some features of immoral consciousness </b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">All these consciousness arise with either of the three feelings or sensations (<i>vedhana</i>) of;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Pleasurable (<i>Somanassa</i>) – Good-mindedness of the <i>chiththa</i>. It is a mental state of happiness which is experienced at the time of consciousness arises.</li>
<li class="MsoNormal" style="text-align: justify;">Displeasurable (<i>Dhomanassa</i>) – Bad-mindedness of the <i>chiththa</i>. This is an unhappy mental state which is experienced at the time of consciousness arises.</li>
<li class="MsoNormal" style="text-align: justify;">Indifference/neutral (<i>Upekkha</i>) – Neither pleasurable nor displeasurable state of mind experienced at the time of consciousness arises.</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In addition to the above three types of mental states of sensations, there are two more physical sensations. They are <i>Sukha</i>, the feeling which is easy to endure or the “Physical Happiness” and <i>Dhukha</i>, the feeling which is difficult to endure or the “Physical Pain”.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There are instances where one acts prompted or induced by oneself or another. Or the action is involved with much of deliberation and premeditation. Consciousness arise at such instances are <i>Sasankharika</i>. In contrast in a spontaneous act without any self or external inducement, the consciousness arise is featured with <i>Asankharika</i>.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0tag:blogger.com,1999:blog-7717580227462905983.post-87404138668245762932011-03-06T09:31:00.000-08:002011-03-06T09:31:22.979-08:00What is Mind?<div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This would be one of the most difficult questions to answer in any context, be it religious, philosophical or scientific. Many scientific researches and investigations are carried out to seek a proper answer for this question. In Buddhism, Abhidhamma is the area which would explore the mind and its various features and classes.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There could be many ways in which the existence of mind would be expressed. Primarily, the mind is the entity to think. <i>Chittha Wagga</i> in “Dhamma Padaya” examines various features and behaviors of mind. Mind is the most powerful element in oneself. For example, a person who is weak in controlling mind would get excited and panic easily in difficult situations. That person may start suffering from high blood pressure or would be sweating or shivering in such circumstances. A person with a controlled mind would handle such situations better. Hence, if mind has such a command in our body it would not be difficult to comprehend that controlled, improved and purified mind would be the key to achieve the serene joy in ones life by attaining Nibbana. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">A particular visible object which is seen as attractive to one person would be viewed as disgusting by another person. The process, which would identify that object seen by eyes and decide it to be attractive or disgusting, is associated with mind. Similarly, sound, odour, taste and touches are acquired by ears, nose, tongue and body which is called Five Sense Organs (<i>Pancha Indriya</i>) and it is the mind which is associated in deciding about them. In addition to these five sense organs mind itself (which is also called as <i>mano</i>) is considered as the sixth organ to attract senses called <i>dhamma</i>.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">When mind is connected with the brain it is called <i>Mano</i>. When mind is connected with heart it is called <i>Chittha</i>. When it is referred in five aggregates (<i>Panchakkhandha</i>) it is called <i>Vinnana</i>. In Abhidhamma all these terms are synonymous. In the first two realities (<i>Chittha Paramaththa & Chetasika Paramaththa</i>) the forms of mind, its features, behaviors, associations and engagements would be comprehensively analyzed. In this presentation the term “<i>Chiththa</i>” and the corresponding English term “Consciousness” would be used to refer to the mind.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><b>The Reality of Consciousness (<i>Chiththa Paramaththa</i>)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Every fraction of ones <i>Samsara</i> is associated with consciousness. It is a thought process which continues till the end of <i>Samsara</i>. In this thought process there arise various types of consciousnesses. There are many classifications for these consciousnesses based on various factors. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Places of consciousness</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Depending on the place they arise consciousness is fourfold;</div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;">Consciousness pertaining to the Sensuous-Sphere (<i>Kamavachara Chiththa</i>)</li>
<li class="MsoNormal" style="text-align: justify;">Consciousness pertaining to the Form-Sphere (<i>Rupavachara Chiththa</i>)</li>
<li class="MsoNormal" style="text-align: justify;">Consciousness pertaining to the Formless-Sphere (<i>Arupavachara Chiththa</i>)</li>
<li class="MsoNormal" style="text-align: justify;">Supramundane consciousness (<i>Lochuththara Chiththa</i>)</li>
</ol><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Where we live is in the “Human Realm” (<i>Manussa Loka</i>) which is one of the eleven types of sentient existence worlds (<i>Kama Loka</i>). The others are four states of misery (<i>Apaya</i>), six celestial realms (<i>Divya Loka</i>). <i>Kama</i> in other words means the sensual craving on forms (sight), sounds, odour, taste and touches which is experienced in all these eleven worlds. Therefore, consciousness which frequents (<i>avachara</i>) in these worlds are known as <i>Kamavachara Chiththa</i>. There are 54 of them in number.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">He who meditates extensively is capable of achieving much higher mental state of ecstasy which is called <i>Jhana</i>. There are two types of <i>Jhana</i>: <i>Rupa</i> and <i>Arupa</i>. He who developed these kinds of <i>Jhanas</i> is born in corresponding Form-Sphere (<i>Rupa Loka</i>) or Formless-Sphere (<i>Arupa Loka</i>). Consciousness developed in these states of mind or consciousness pertains in these spheres are called as <i>Rupavachara Chiththa</i> and <i>Arupavachara Chiththa</i>. They are 15 and 12 respectively in numbers.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The above three types of consciousness is called mundane (<i>Lokiya</i>). The fourth type of consciousness is the most supreme of all. This type of consciousness pertains to the one who enters the stream that leads to Nibbana. That is in stages of sainthood starting from <i>Sothapaththi</i> then Sakhadhagamin, <i>Anagami</i> and <i>Arhath</i>. They are either 8 or 40 based on two different classification which makes the total number of consciousness is either 89 or 121 which is to be elaborated in future.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Nature of consciousness</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">A volitional act which is capable of causing <i>Kamma</i> is caused either by Immoral Causes/Roots (<i>Akusala Hethu</i>) or Moral Causes/Roots (<i>Kusala Hethu</i>). Immoral causes are attachment (<i>Lobha</i>), aversion or ill will (<i>Dwesha</i>) and ignorance (<i>Moha</i>). Moral causes are non-attachment or generosity (<i>Alobha</i>), goodwill (<i>Adwesha</i>) and wisdom (<i>Amoha</i>). The types of consciousness caused by immoral roots are called Immoral Consciousness (<i>Akusala Chiththa</i>) and that caused by moral roots are called Moral Consciousness (<i>Kusala Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There is another type of consciousness which arise as a result <i>Kamma</i> of <i>Kusala</i> & <i>Akusala</i> <i>Chiththas</i>. Those are called Resultant Consciousness (<i>Vipaka Chiththa</i>). All the karmic action performed by Arhaths does not have any <i>Kammic</i> effect. But they too engage in various good deeds. The type of consciousness arise for them is known as Functional Consciousness (<i>Kiriya Chiththa</i>).</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The above mentioned immoral and moral consciousness arises with roots. Therefore they are together called <i>Sahethuka</i>. There is a certain class of consciousness which arise without any roots as well and they are called <i>Ahethuka</i>.</div>Crickethttp://www.blogger.com/profile/08950823718335671049noreply@blogger.com0