ABHIDHAMMA IN DAILY LIFE - Abhidhamma.com

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1.0 CHAPTER ONE The Ultimate and Mind – (Paramatha) 1.1 Paramattha - the Ultimate and absolute truth The Ultimate truths are free from bias or partiality. In essence, being constant, steadfast and unchanging is Paramattha, the Ultimate and absolute truth. Paramattha There are three Ultimate (Paramatthas) truths that we can conceive as the ultimate truths. An intimate truth is an unchanging truth. There are three kinds of Ultimate truths, namely, Nama [consciousness (cita), mental factors (cetasikas)], matter (rupa) and Nibbana. We will define the three as: • matter - (rupa) • Nama – <strong>com</strong>bination of - consciousness (citta) and mental factors (cetasikas),and • Nibbana, the absolute reality. 1.1.1- Rupa – Matter – Combination of mental Factor and consciousness a. Mental Factor – Cetasikas - The mental factors includes Lobha, greed and dosa, hatred or anger. • Greed (Lobha) never changes its intrinsic nature whether it arises in the mind of the wise, virtuous, wicked, or animal. • Hatred (Dosa) also never changes its nature in whomsoever beings it arises. Mental Factor – Mind (Cetasikas) "Mind has no material form and it generally travels distances. That is why we have telepathy. in addition, some could even read mind. Mind has several properties: • Mind Wanders alone - Consciousness appears and vanishes very swiftly. • Mind has no material form - The mind has no form or shape. b. Consciousness – (Citta ) Awareness means ability to take in objects through sense organs. We have six senses: 1. All forms of sight - ruparammana 2. All forms of sound - saddarammana 3. All forms of smell - gandharammana 4. All forms of taste - rasarammana 5. All forms of touch - photthabbarammana Page 6 A Gift of Dhamma Maung Paw, California
6. All other perceptible objects - dhammarammana Origination of Consciousness • Consciousness of seeing originates in the eye; • consciousness of hearing originates in the ear; • consciousness of smelling originates in the nose; • consciousness of taste originates in the tongue, • consciousness of touch originates in the body. All these senses have the sense capability of taking in an object consciousness (citta Interaction of mind - As consciousness appears and vanishes very quickly, the good and bad consciousness mingles and interacts even in a short time. When you are angry with someone, you might at the same time think of your teachers' advice and thus could lead you to good mindfulness to restrain your mind. Taming the Mind - If one monitors one's mind everyday and tames one's unruly mind, one will soon have a noble mind, and after two or three years, will have developed enough self-esteem to have respect for one's mind. Reforming the Mind – We should reform our wicket mind in this present existence, because the evil nature will continue to prevail successively in many future existences. Hence, one should cultivate a virtuous mind, whenever we can. Preparing to restrain the mind These are things that you can do to restrain your mind by observing the eight factors: 1. I will not perform regal duties for - seven days. 2. I will restrain myself from greed - raga. 3. I will restrain myself from hatred - dosa. 4. I will restrain myself from delusion - moha. 5. I will be humble and modest in dealing with my subjects (employees), maintain courtiers, and restrain myself from conceit. 6. I will carefully restrain my words and actions. 7. I will restrain my sense organs, i.e., eyes, ears, etc., to be free from unwholesome thoughts when seeing, hearing and experiencing sense-objects. 8. I will radiate loving-kindness to all living beings. By repeated practice of restraining one’s minds, evil thoughts will slowly diminished and they will be<strong>com</strong>e noble and virtuous with the development of faith and knowledge. Evil thoughts that usually occur will not appear for many days. Page 7 A Gift of Dhamma Maung Paw, California
Page 1 and 2: ABHIDHAMMA IN DAILY LIFE The Princi
Page 3 and 4: About The Author: Ashin Janakabhiva
Page 5: The Venerable Bhaddanta Janakabhiva
Page 9 and 10: teaching. Our Buddha has expounded
Page 11 and 12: Lack of moral shame in pali is ahir
Page 13 and 14: 2.1.5. Greed - Lobha Greed is cravi
Page 15 and 16: meritorious actions would lead them
Page 17 and 18: Even if there are no such dangers,
Page 19 and 20: Ill will. Ill will is a kind of hat
Page 21 and 22: and Vessantara. However, he had a d
Page 23 and 24: undesirable are the many periodic p
Page 25 and 26: getting requisites, which they will
Page 27 and 28: ody. These two mental factors arise
Page 29 and 30: These fourteen good mental factors
Page 31 and 32: "O Bhikkhus, I declare mindful ness
Page 33 and 34: pleasant and beautiful Moreover, th
Page 35 and 36: • Unpleasant • Neutral Sense ob
Page 37 and 38: mob. In this atrocious deed, the bl
Page 39 and 40: 4.9. Sustained Application Of The M
Page 41 and 42: with a tube, once you remove the tu
Page 43 and 44: Character distinguished one person
Page 45 and 46: of awareness the food he offers and
Page 47 and 48: Once upon a time, the Sangha assign
Page 49 and 50: your post volition cetana is spoile
Page 51 and 52: charity. Note: Good deeds done with
Page 53 and 54: is time to spare. Charity is for th
Page 55 and 56: 6.6.2 a Comparison Morality is more
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a. Buddha's meritorious deed and pe
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6.10 Paying Respect - Apacayana Pay
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if the sharing of merit is after do
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Comments - As the foolish man trade
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forthcoming existences you develop
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thoughts. 7.2.2 Prominent Wholesome
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the fines were made to serve as swe
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If you put in one viss of salt into
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not a spouse. Such are the drawback
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mindfulness the second and third is
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Both kusala kamma and akusala kamma
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thoughts and these wholesome and un
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luck; • Do not jump into fire ent
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Some person on their deathbeds happ
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the deeds done in the past, the one
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monsoon, becomes pregnant. In the t
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6. Sanctified non-returner - Anagam
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The touch sense is just earth, fire
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flowing freely leading to stiffness
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odies. Tastes such as sweet, sour,
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health. The correct choice of food
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Example - Yama: Sinner, while you a
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more evil deeds. In the past when a
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"Sangha Bhasa Tika"). 11.5 How Huma
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(b) Devis do not take pregnancy. (c
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vanished from there to appear in th
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now favorable, yet some monastic sc
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the matter is the seat of suffering
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ceases. "Sukham ditthamari yebhi, s
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