The Four Fold Ultimate Realities (Catuda Paramattha)

According to the AbhiDhamma philosophy expounded by the Buddha, there are four Ultimate Realities. They are: Citta (Mind), Cettasika (Mental Properties),Rupa (Matter), Nibbana (Enlightenment)

The first three are Mundane Realities and the Supramundane “Nibbana” is the absolute reality free from all conditions.

Mind or Citta is that which is aware of an object only. Mental Properties or Cetasika which is 52 in number, one of which is Vedana (Feeling) and another is Sanna (Perception). The remaining fifty (50) are collectively called Volitional Activities, known as Kamma. Therefore, the receptacle of combination of Mind and Mental Properties (i.e. Volitional Activities) is Vinnana (Consciousness).

No Consciousness can arise when a person is unconscious due to some cause , or when that person is under medical anesthesia or in a coma, or when that person is in deep sleep. But the Mind remains dormant or inactive for the period of time in these conditions known in Pali as “Bhavanga Citta” (factor of life). Actually we experience Bhavanga state of mind more than any other type of consciousness throughout our life time.

According to AbhiDhamma, the Bhavanga state of mind or Consciousness flows at an ultra high frequency rate of more than a trillion Thought-Processes in one second (i.e. approximate time of a flash of a lightning) and seventeen (17) Thought-Moments constitute one Thought–Process. When an object is presented to the mind through one of the five sense-doors, the dormant Bhavanga state of mind is arrested and a thought-process appropriate to the object perceived arises and flows on.

Immediately after the cessation-instant of a thought-moment, there results the genesis-instant of the subsequent thought-moment. Thus each unit of consciousness perishes conditioning another, transmitting at the same time all its potentialities to its successor. There is, therefore, a continuous flow of Bhavanga Consciousness like a stream without any interruption.

The co-existence of Mind and Matter is Life. Disharmony or lack of co-ordination of mind and Matter is Decay; Separation of Mind and Matter is Death; Re-combination and coexistence of new Mind and Matter is Rebirth.

The Buddha’s doctrine of Rebirth after death is not a mere theory but a fact. Rebirth takes place without any intermediate state at the precise moment of death. When the present physical body, no longer capable of sustaining life dies , the individuals latent cumulative Kamma as volitional energies do not die with it but continue to take another new mental and physical form depending upon one’s good or evil past Kamma along with its potentialities in a new existence.
According to AbhiDhamma, the type of consciousness that arises initially at the precise moment of conception is termed "Patisandhi-Citta". After the Patisandhi-Citta –the dormant mental state of Mind or Consciousness known as Bhavanga Citta arises and flows on during one’s life time. The Bhavanga meaning factor of life flows on in life until the moment of death.

Then, at the end of this Bhavanga state of mind “Cuti-Citta” or the decease-consciousness arises only once in a life time disconnecting the present life and from that very moment onwards, another new existence with new body and mind begins in the new life.

This is the never ending cycle of death and rebirth, the natural process of all ordinary human-beings, known as “Samsara”

The Theravada orthodoxy thus maintains that the AbhiDhamma Pitaka is authentic words of the Buddha and the Theravada school, however, holds that the Blessed One himself expounded the books of the Abhidhamma, except for the detailed reputation of deviant in the Kathavathttthu which was the work of the Ven. Maha Moggaliputta Tissa during the reign of Emperor Asoka.

The Pali Commentries apparently drawing upon an old oral tradition, maintain that the Buddha expounded the Abhidhamma, not in the human world to his human disciples, but to the devas or gods in the Tavatimsa Heaven.

According to this tradition, just prior to his seventh rains retreat, the Blessed One ascended to the Tavatimsa Heaven and, there, seated on the Pandukambala Stone at the foot of the Paricchaattaka tree, for the three months of the rain he taught Abhidhamma to devas who had assembled from the ten thousand world systems, He made the chief recipient of the teaching His mother, Maha Maya Devi, who had been reborn as a deva.

The reason the Buddha taught Abhidamma in the dava world rather than in the human realm, it is said, is because in order to give a complete and continuous disclosure of the Abhidhamma, it has to be expounded from the begining to the end to the same audience in a single session.

Since the full exposition of Abhidhamma requires three months, only devas and brahmas could receive it with unbroken continuity as they alone are capable of remaining in one posture for such a length of time.

However, to sustain his body, the Buddha descended to the human world to go on alms around in the north region of Uturukuru. After colleting almsfood, the Buddha went to the Anotatta Lake to partake his meal. The Ven. Maha Sariputta, the General of Dhamma would meet the Buddha there and receive a synopsis of the teaching given that day in the deva world.

Having learnt the Dhamma taught by the Blessed One, Ven.Sariputta in turn taught it to his own cycle of 500 pupils and thus the textural recession of the Abhidhamma was established.

Accordingly, Ven. Sariputta is regarded as the literal author of the Abhidhamma treatises

Adapted from Abhidhamma and Buddhism in a Nutsell by U BaThein (BT Bros) President of the ChanMyay Yekitha Solidality, Yangon, Union of Myanmar and from a Comprehensive Manual of Abhidhamma, The Abhidhammanttha Sangaha of Achariya Anuruddha, Buddhist Publication Society, Kandy, Sri Lanka

Alagaddupama Sutta - Wrong Graspness of Dhamma

The Water-Snake Simile

The Lord Buddha said:

"Monks, there is the case where some worthless men study the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings]. Having studied the Dhamma, they don't ascertain the meaning (or: the purpose) of those Dhammas with their discernment. Not having ascertained the meaning of those Dhammas with their discernment, they don't come to an agreement through pondering. They study the Dhamma both for attacking others and for defending themselves in debate. They don't reach the goal for which [people] study the Dhamma. Their wrong grasp of those Dhammas will lead to their long-term harm & suffering. Why is that? Because of the wrong-graspedness of the Dhammas.

"Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake. He would see a large water-snake and grasp it by the coils or by the tail. The water-snake, turning around, would bite him on the hand, on the arm, or on one of his limbs, and from that cause he would suffer death or death-like suffering. Why is that? Because of the wrong-graspedness of the water-snake. In the same way, there is the case where some worthless men study the Dhamma... Having studied the Dhamma, they don't ascertain the meaning of those Dhammas with their discernment. Not having ascertained the meaning of those Dhammas with their discernment, they don't come to an agreement through pondering. They study the Dhamma both for attacking others and for defending themselves in debate. They don't reach the goal for which [people] study the Dhamma. Their wrong grasp of those Dhammas will lead to their long-term harm & suffering. Why is that? Because of the wrong-graspedness of the Dhammas.

"But then there is the case where some clansmen study the Dhamma... Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment. Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering. They don't study the Dhamma either for attacking others or for defending themselves in debate. They reach the goal for which people study the Dhamma. Their right grasp of those Dhammas will lead to their long-term welfare & happiness. Why is that? Because of the right-graspedness of the Dhammas.

"Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake. He would see a large water-snake and pin it down firmly with a cleft stick. Having pinned it down firmly with a forked stick, he would grasp it firmly by the neck. Then no matter how much the water-snake might wrap its coils around his hand, his arm, or any of his limbs, he would not from that cause suffer death or death-like suffering. Why is that? Because of the right-graspedness of the water-snake. In the same way, there is the case where some clansmen study the Dhamma... Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment. Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering. They don't study the Dhamma either for attacking others or for defending themselves in debate. They reach the goal for which people study the Dhamma. Their right grasp of those Dhammas will lead to their long-term welfare & happiness. Why is that? Because of the right-graspedness of the Dhammas.

"Therefore, monks, when you understand the meaning of any statement of mine, that is how you should remember it. But when you don't understand the meaning of any statement of mine, then right there you should cross-question me or the experienced monks.

Adepted from Alagaddupama Sutta: The Water-Snake Simile translated from the Pali by Thanissaro Bhikkhu

The Uniqueness in Buddhism

The unique concept of Nibbana [Nirvana in Sanskit] in Buddhism is a state of supreme happiness in the human mind and definitely not something we attain after our death. It is the ultimate aim of Buddhists and we need to strive to attain it when we are alive in this world itself as a human being.

Nibbana is attained by completely eradicating Loba (Craving), Dosa (Aversion) and Moha (Delusion) from one’s mind.

The concept of the Four Noble Truths and the three characteristics of existence, Anicca (impermanance), Dukka ( suffering), Anatta (selflessness) are unique in Buddhism

Samsara is a fundamental concept in Buddhism and it is simply the perpetual cycles of existence or endless rounds of rebirth among the six realms of existence. The pattern of rebirth will only end when a sentient being attains Nibbana, i.e. virtual exhaustion of kamma and cessation of habitual traces, defilements and delusions.

The doctrine of Paticca Samuppada, Dependent Organization, is another unique concept in Buddhism and according to this law every phenomenon owes its origin to another phenomenon prior to it. In other words it is the Law of Cause and Effect

Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of being good; because it is just another form of craving.

There is no almighty God in Buddhism. There is no one to hand out rewards or punishment on a supposedly Judgment day.

Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.

No savior concept is there in Buddhism. A Buddha is not a savior who saves others by His personal salvation. Although Buddhists seek refuge in the Buddha, who advocated the path of purity, the Noble Four Fold “Ariya Attangika Magga", the layman himself has to follow the path of purification ardently and relentlessly to achieve the purity of the mind, virtually the enlightenment.

A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others.

A Buddha is not an incarnation of a God. The relationship between a Buddha and his disciples/followers is that of a teacher and student.

According to Buddhism, the liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving.

Taking refuge in The Triple Gem i.e. the Buddha, the Dhamma and Sanga; does not mean self surrender or total reliance on an external force or third party for help or salvation.

The Dhamma, teachings of the Buddha, exists regardless whether there is a Buddha. Buddha discovered and shared the Dhamma comprising universal truths (Four Noble Arya Truths) with all beings.

In Buddhism, the objective of its disciples is enlightenment or from Samsara rather than go to a Heaven or a deva realm in the context of Buddhist cosmology.

Law of Kamma or Kamma energy are cornerstones in Buddhist doctrine. Kamma refers to an important metaphysical concept concerned with action and its consequences. In other words, this is the natural Law of Cause and Effect.

The law of Kamma explains the problems of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind.

Rebirth is another key doctrine in Buddhism and it goes hand in hand with Kamma. Buddhism rejects the theary of a transmigrating permanent soul whether created by a god or emanating from a divine essence.

The Buddha taught people to cultivate Brahma viharas (Four Devine States) i.e. Metta (Loving –kindness), Karuna (compassion), Muditha (altruistic joy), and Upekha (equanimity) towards all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason.

In Buddhism, there is consideration for all sentient beings. Buddhist acknowledge and accept the existence of animals and beings in other realms in Samsara.

No holy war concept in Buddhism. One is strictly forbidden to kill another person in the name of religion or a religious leader or whatever religious pretext or worldly excuse.

Suffering is another cornerstone in Buddhism. It is the first of Four Noble Truths.

The Buddha is omniscient yet He does not claim to be a creator of lives or the Universe.

Panna or Wisdom occupies a paramount position in Buddhist teachings. One needs to develop Sati, mindfulness, tranquility of the mind, and, Samadhi, concentration to develop, Panna, Wisdom to attain the Right Understanding & Right Thoughts in order to eradicate the causes of sufferings.

The tradition and practice of meditation in Buddhism are important and strong. While some religions teach some forms or variations of stabilizing single-pointedness meditation (Samatha) only. Buddhism emphasizes Vipassana (Insight) meditation to achieve Wisdom for enlightenment.

The doctrine of Sunyata or emptiness is also unique to Buddhism. It declares the phenomenal world to be void of all limitations and that all concepts of dualism are abolished.

The concept of Hell in Buddhism is very different to that of other religions. It is not a place for eternal damnation as viewed by ‘almighty creator religions’ In Buddhism, it is just one of six realms in Samsara.

The Buddhist cosmology (Universe) is distinctly different from that of other religions, which usually recognizes only one solar system (earth as the center) of the Universe and only planet with living beings whereas the Buddhist viewpoint is known as three thousand fold world system in one billion solar systems.

[Adapted from Buddhism - Major Differences from other Religions compiled by Tan Swee Eng, Buddhist Studies Sydney, Australia, 'Introductory Course in Buddhism' compiled by Bro. Chan Khoon San, Klang Malaysia, and from 'Buddhism for Lay Disciples' by Bro AK Nelson.]

Baddekaratta Sutta (Majjima Nikaya)

An Auspicious Day !

The Lord Buddha expounded:

You shouldn't chase after the past

or place expectations on the future.

What is past

is left behind.

The future

is as yet unreached.

Whatever quality is present

you clearly see right there,

right there.

Not taken in,

unshaken,

that's how you develop the heart.

Ardently doing

what should be done today,

for — who knows? — tomorrow

death.

There is no bargaining

with Mortality & his mighty horde.

Whoever lives thus ardently,

relentlessly

both day & night,

has truly had an auspicious day:

so says the Buddha.

[Adepted from Bhaddekaratta Sutta: An Auspicious Day translated from the Pali by Thanissaro Bhikkhu]

Pilgrimage to India (Jambuddhepa)

Latha and I went on a pilgrimage to India, in other words to Jumbuddeepa, to venerate and worship the holy Buddhist sites from 12 October to 22 Ocotober 2011.

There are four places that a Buddhist layman should visit and look upon with feeling of reverence according to Maha Parinibbana Sutta. We were blessed to worship the following during our stay in India:

* Lumbini, where the Thathagatha was born;

* Bodhgaya, where the Thathagath attained the supreme Enlightenment;

* Saranath, where The Buddha gave his first discourse which set rolled the Wheel of Damma !, Patticca Samuppada Dhamma, a unique concept in the Buddhism

* Kusinara, where the Buddha attained Parinibbana.

Apart from the above, we visited Jethavana temple in Savasthi, Sankassa where Buddha came back to earth from Tavatimsa heaven having preached to God Maha Maya, his mother. Gijjakuta and Durgeshwari mountains and the Taj Mahal.

We formed a society of the sixteen families who participated in the pilgrimage for subsequent association , the name of which is " The Society of G16".

Customer's Rights in the Warranties are at Stake With Sense Micro Distributors in Sri Lanka

I purchased a TP-Link 4 port router from Telecom at Gampaha on 23 April 2011 with a 1 year warranty. The box in which the router is packed clearly indicates that the unit is ‘Better-Protected’ against lightning.

As the router was malfunctioning after two months, I handed over it back to the Gampaha Telecom on 7 June 2011 and they notified me that they would get the unit inspected/ repaired by their supplier within a week. As I did not get any positive feedback, I visited the Telecom Gampaha again on 21 June 2011 and they told me that the unit was damaged due to a lightning and it is beyond repairs and I need to deal with their supplier to claim the damage under the warranty.

I contacted the supplier over the phone and they told me that they would not replace the damaged router with a new one neither they would do the repairs.

In my opinion, the damage to the router is covered under the warranty and I shall be appropriately compensated with a new router which is non-negotiable under the law of the land.

However, Telecom Gampaha is in the position that the supplier should resolve this matter urgently in terms of their obligations towards me as a customer because the intentions of the parties at the time of selling/ purchasing this item are very clear that it is better protected against lightning.

The manager of the supplier subsequently contacted me no sooner he received the mail sent to him and offered to provide me with a brand new router as agreed between ourselves where 50% of the basic cost of the unit to be borne by me but I expressed my displeasure for not providing the same free of cost under the warranty.

I need to stress the fact that I don’t want to make a bad precedent by depriving customers right enshrined in Direction 10(1) under Sri Lanka Consumer Affairs Authority Act No. 3 of 2003 with regard to their right to claim damages during the warranty period.

I further wish to emphasize that the trader can absolutely cover the risk due to lightning

a) by having appropriate insurance by the trader to cover the damage

b) allocating the cost of such premium equally among the number of units within the overheads/mark-up the selling price of the trader

c) Any damage after the warranty period is the risk of the customer.

This settlement is purely personal merely to mitigate the impact of non-availabilty of the 24 hour internet facility provided to my residence by the Telecom.

Some Photographs taken in Sri Lanka

We are at Matale on our way to Kandy

On top of the Athagala in Kurunegala

Induruwa Beach is wonderful