Buddha Abhidhamma - Ultimate Science - BuddhaNet

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MENTAL SCIENCE OR ULTIMATE SCIENCE NATURAL SCIENCES investigate the basic principles and laws of nature to explain the physical phenomena that have been occurring for aeons. But they cannot probe the nature of the mind and they fail to explain the mental phenomena that have enormous influence on physical phenomena. Lord Buddha, with His power of omniscience, knew the true nature of the mind and correctly described the causal relations that govern mind and matter and thus can explain all psycho-physical phenomena in the world. His ultimate teaching, known as Abhidhamma, describes in detail the natures of the ultimate realities that really exist in nature but are unknown to scientists. His method of verification is superior to scientific methods which depend on instruments. He used His divine-eye to penetrate the coverings that hide the true nature of all things. He also taught others how to develop concentration and how to observe with their mind-eyes the true nature of all things and finally the four Noble Truths which can enlighten one to achieve one’s liberation from all miseries for ever! So Abhidhamma may be regarded as Mental Science or Ultimate Science—the science of the ultimate truths. THE AGE OF ANALYSIS PHILOSOPHERS have now come to the age of analysis. But who can analyse mind and matter correctly and thoroughly as Lord Buddha has done more than 2500 years ago! The correct analysis of mind and matter is the greatest achievement on earth and the discovery of the natural correlations between mind and matter is the most beneficial discovery ever achieved by man. You will gain the greatest benefit if you strenuously study Abhidhamma which systematically describes the intrinsic natures of the ultimate comprising mind, matter and permanent peace (Nibbàna). MIND CREATES MISERIES AND HAPPINESS ALL MENTAL PHENOMENA have mind as their forerunner; they have mind as their chief; they are mind-made. If one thinks, speaks or acts with an evil mind, misery follows him just as the wheel follows the hoofs of the ox that draws the cart. If one thinks, speaks or acts with a pure mind, happiness follows him like his shadow that never leaves him —Dhammapada, Verses 1&2
Introducing the Higher Teaching of the Buddha: Buddha Abhidhamma Ultimate Science by Dr. Mehm Tin Mon B.Sc.Hons. (Ygn), M.Sc., Ph.D. (USA) Professor of Chemistry (Rtd.) Professor of Samatha Meditation International Theravàda Buddha Missionary University, Yangon Adviser to the Ministry of Religious Affairs, Union of Myanmar BUDDHA ABHIDHAMMA Ultimate Science Copyright © 1995 Dr Mehm Tin Mon Printed with permission from the author by Ven Hui Xin (Fo Guang Shan Malaysia) This First Revised Edition—1000 copies (Nov 2002) Layout and Cover Design by Sukhi Hotu Sdn Bhd 42V Jalan Matang Kuching 11500 Air Itam Penang Tel 04 8277118 Fax 04 8277228 Email sukhihotu@pd.jaring.my
Page 1: Introducing the Higher Teachings of
Page 5 and 6: his books are widely read by the pu
Page 7 and 8: Contents Foreword 4 Preface 17 Budd
Page 9 and 10: Association of each Cetasika with d
Page 11 and 12: Chapter 5 VäTHIMUT or BHæMI Plane
Page 13 and 14: Chapter 7 SAMUCCAYA Compendium of U
Page 15 and 16: Twenty modes (âkàra) ............
Page 17 and 18: Preface Buddha’s Teachings The te
Page 19 and 20: 19 What is the Mind? Philosophers u
Page 21 and 22: 21 accompanied by upacàra-samàdhi
Page 23 and 24: 23 Path leading to the Cessation of
Page 25 and 26: Introduction A Fitting Introduction
Page 27 and 28: 27 Pa¤¤attis are the names of liv
Page 29 and 30: 29 Ven. Nagasena remarked, “Is th
Page 31 and 32: 31 The principle of citta, cetasika
Page 33 and 34: 33 Nàma is similar to a man with g
Page 35 and 36: Chapter 1 CITTA Consciousness Four
Page 37 and 38: 37 2 Dosa-måla cittas (consciousne
Page 39 and 40: 39 7 One consciousness, unprompted,
Page 41 and 42: 41 Type 8 A lady has knowledge of k
Page 43 and 44: 43 2 One consciousness, accompanied
Page 45 and 46: 45 Vipàka citta and kiriya citta a
Page 47 and 48: 47 1 Upekkhà-sahagataü cakkhuviñ
Page 49 and 50: 49 Pañca-dvàràvajjana citta work
Page 51 and 52: 51 5 Upekkhà-sahagataü ¤àõa-sa
Page 53 and 54:
53 Type 3 Type 4 Type 5 Type 6 Type
Page 55 and 56:
55 Råpàvacara vipàka cittas are
Page 57 and 58:
57 Now the five factors of jhàna a
Page 59 and 60:
59 eliminated, the fourth jhàna wh
Page 61 and 62:
61 1 Aråpàvacara kusala cittas -
Page 63 and 64:
63 Aråpàvacara Kusala Cittas (Imm
Page 65 and 66:
65 Lokuttara Cittas (Supramundane C
Page 67 and 68:
67 3 Anàgàmi path-consciousness (
Page 69 and 70:
69 3 Anàgàmi fruit- consciousness
Page 71 and 72:
71 ‘Mahaggata’ literally means
Page 73 and 74:
73 Furthermore the 27 mahaggata cit
Page 75 and 76:
Chapter 2 CETASIKAS Mental Factors
Page 77 and 78:
77 There are 52 cetasikas in all. T
Page 79 and 80:
79 through the senses. Without sa¤
Page 81 and 82:
81 and it cannot be aware of an obj
Page 83 and 84:
83 Vitakka is one of the five jhàn
Page 85 and 86:
85 6 Chanda Chanda has been transla
Page 87 and 88:
87 consequent four characteristics
Page 89 and 90:
89 attachment is compared with the
Page 91 and 92:
91 8 Dosa Dosa is translated as ‘
Page 93 and 94:
93 Sobhaõa Cetasikas (Beautiful Me
Page 95 and 96:
95 As moha is the leader of the imm
Page 97 and 98:
97 characteristic of alobha. As wat
Page 99 and 100:
99 of kàya-lahutà, suppressing th
Page 101 and 102:
101 2 Sammà-kammanta The right act
Page 103 and 104:
103 Pa¤¤indriya Pa¤¤a is wisdom
Page 105 and 106:
105 broad total with the exception
Page 107 and 108:
107 5 The first lobha-måla sasaïk
Page 109 and 110:
109 associated with the asaïkhàri
Page 111 and 112:
111 1 The 3 first-jhàna mahaggata
Page 113 and 114:
113 Issà arises only when one envi
Page 115 and 116:
115 a¤¤asamàna cetasikas (pãti
Page 117 and 118:
117 ultimate realities known as par
Page 119 and 120:
Chapter 3 PAKIööAKA Miscellaneous
Page 121 and 122:
121 5 Upekkhà vedanà is associate
Page 123 and 124:
123 1 Pañisandhi-kicca - rebirth f
Page 125 and 126:
125 13 There are 11 cittas which pe
Page 127 and 128:
127 The first five dvàras are råp
Page 129 and 130:
129 19 cuti-cittas are called dvàr
Page 131 and 132:
131 2. The 3 mano-dhàtu (panca-dv
Page 133 and 134:
133 Now the eye-organ, i.e., cakkhu
Page 135:
135 3 There are 42 cittas which som
Page 138 and 139:
138 So the life-time of a citta is
Page 140 and 141:
140 6 Mano-dvàra-vãthi = Mano-vi
Page 142 and 143:
142 Six Types of Visayappavatti ‘
Page 144 and 145:
144 ‘somanassa-sahagataü ¤àõa
Page 146 and 147:
146 Three types of Bhavaïga Cittas
Page 148 and 149:
148 Bha- “Ti-Na-Da-Pa-Ca-Sam-Na-V
Page 150 and 151:
150 2 The Occurrence of Mahantà-ra
Page 152 and 153:
152 Thus there are two mahantà-ram
Page 154 and 155:
154 b-f In the next five successive
Page 156 and 157:
156 sense-object and the cakkhu-pas
Page 158 and 159:
158 “Pa¤ca-dvàràvajjana, pa¤c
Page 160 and 161:
160 santàraõa is borne by the had
Page 162 and 163:
162 This vãthi is known as “ativ
Page 164 and 165:
164 Thus, after a pa¤ca-dvàra vã
Page 166 and 167:
166 If a person, who is not yet an
Page 168 and 169:
168 2 When one enters the meditativ
Page 170 and 171:
170 object of meditation. On realiz
Page 172 and 173:
172 Abhi¤¤à Appanà Vãthis Thos
Page 174 and 175:
174 Magga Appanà Vãthis Those, wh
Page 176 and 177:
176 4 If the anàgam undertakes ins
Page 178 and 179:
178 Then bhavaïga cittas sink into
Page 180 and 181:
180 Vipàka Niyàma ‘Niyàma’ m
Page 182 and 183:
182 Procedure of Tadàlambaõa Tad
Page 184 and 185:
184 Puthujjana 1 Duggati-ahetuka-pu
Page 187 and 188:
Chapter 5 VäTHIMUT or BHæMI Plane
Page 189 and 190:
189 ii Vi¤¤àna¤càyatana-bhåmi
Page 191 and 192:
191 i ii iii iv The 3 planes of fir
Page 193 and 194:
193 Four Modes of Rebirth (Pañisan
Page 195 and 196:
195 v Asa¤¤àsatta brahmas are bo
Page 197 and 198:
197 grown-up person about 16 years
Page 199 and 200:
199 belong to the catumahàràjikà
Page 201 and 202:
201 TABLE 5.3 Life-spans of Brahmas
Page 203 and 204:
203 and opposite reaction”. Thus
Page 205 and 206:
205 As an example of the operation
Page 207 and 208:
207 The old monk calmed down, paid
Page 209 and 210:
209 majestically to the door and co
Page 211 and 212:
211 D Pàkathàna-kamma Catukka Wit
Page 213 and 214:
213 Ten Akusala-kamma-pathas ‘Kam
Page 215 and 216:
215 2 Sãla - morality; observing f
Page 217 and 218:
217 To acquire this type of kamma,
Page 219 and 220:
219 Of the four sub-groups, (i) is
Page 221 and 222:
221 jhàna kusala-kamma give birth
Page 223 and 224:
223 1 âyukkhaya-maraõa Death due
Page 225 and 226:
225 for two conscious moments (Na-D
Page 227 and 228:
227 nimitta. Moreover, all bhavaïg
Page 229 and 230:
Chapter 6 RæPA Compendium of Matte
Page 231 and 232:
231 Four Mahàbhåtas (Four Great E
Page 233 and 234:
233 Pathavã, àpo, tejo, and vàyo
Page 235 and 236:
235 Notes: a The names in brackets
Page 237 and 238:
237 2 Vacã-vi¤¤atti - movement o
Page 239 and 240:
239 Because they should be contempl
Page 241 and 242:
241 ‘Olàrika’ means ‘gross o
Page 243 and 244:
243 Fire in Water and Water in Fire
Page 245 and 246:
245 Hasituppàda and 4 somanassa-ma
Page 247 and 248:
247 6 Cittaja-råpas (15) 2 cittaja
Page 249 and 250:
249 7 Pumbhàva-dasaka (male-decad)
Page 251 and 252:
251 Now in the external (bahiddha)
Page 253 and 254:
253 So at the arising instant of th
Page 255 and 256:
255 One shall observe with samàdhi
Page 257 and 258:
257 four Paths, kammic force ceases
Page 259:
259 3 Asaïkhataü - It is not cond
Page 262 and 263:
262 All these 72 are subjective and
Page 264 and 265:
264 of four yogas, cannot get away
Page 266 and 267:
266 Especially the first five nivà
Page 268 and 269:
268 5 Diññhànusaya - false views
Page 270 and 271:
270 1500 Kilesàs One citta, 52 cet
Page 272 and 273:
272 Guide to reading Table 7.1 a Re
Page 274 and 275:
274 2 Sammà-saïkappa - Right Thou
Page 276 and 277:
276 the secondary characters of sex
Page 278 and 279:
278 1 Chandàdhipati - intention or
Page 280 and 281:
280 Sri Lanka commentary defines
Page 282 and 283:
282 arisen in the long saüsàra, o
Page 284 and 285:
284 6 Seven Bojjhaïgas (Seven Cons
Page 286 and 287:
286 Sammà-saïkappa and sammà-di
Page 288 and 289:
288 3 Sa¤¤akkhandha - perception
Page 290 and 291:
290 Nibbàna is Khandha-vimutti In
Page 292 and 293:
292 sound strikes the ear-base, sot
Page 294 and 295:
294 5 Four Ariya-saccas (Four Noble
Page 296 and 297:
296 5 The Noble Truth of Suffering
Page 298 and 299:
298 how each individual is involved
Page 300 and 301:
300 sacca, (5) the past khandha- an
Page 302 and 303:
302 hearing consciousness, etc., th
Page 304 and 305:
304 5 Saëàyatana-paccayà Phasso
Page 306 and 307:
306 the odour), rasa-taõhà (cravi
Page 308 and 309:
308 the five aggregates of existenc
Page 310 and 311:
310 11 Jàti-paccayà jarà-maraõa
Page 312 and 313:
312 In the past, because a person
Page 314 and 315:
314 We should note that, although P
Page 316 and 317:
316 Explanation Avijjà, taõhà, u
Page 318 and 319:
318 We can cut off the two main roo
Page 320 and 321:
320 and when we have completed the
Page 322 and 323:
322 and the cetasikas associated wi
Page 324 and 325:
324 In physical and psychical pheno
Page 326 and 327:
326 In cognition processes we have
Page 328 and 329:
328 path-constituents similarly for
Page 330 and 331:
330 Such a phenomenon - either pren
Page 332 and 333:
332 adhipatipaccayena paccayo, vima
Page 334 and 335:
334 tarapaccayena paccayo, manodhà
Page 336 and 337:
336 cakkhàyatanaü cakkhuvi¤¤à
Page 338 and 339:
338 taüsampayuttakàna¤ca dhammà
Page 340 and 341:
340 20 vippayuttapaccayoti - råpin
Page 342 and 343:
342 paccayena paccayo. kàyàyatana
Page 344 and 345:
344 v the corporeality produced by
Page 346 and 347:
346 vi Material phenomena are somet
Page 348 and 349:
348 viii Preceding indeterminate dh
Page 350 and 351:
350 ii. Volition (cetanà) is relat
Page 352 and 353:
352 vi Eye-base is related to eye-c
Page 354 and 355:
354 Co-nascent cetanà (sahajàta-k
Page 356 and 357:
356 ii iii The four great essential
Page 358 and 359:
358 A Generalised Summary All the 2
Page 360 and 361:
360 5 Disà-pa¤¤atti Such terms a
Page 362 and 363:
362 Six kinds of Sadda-pa¤¤atti 1
Page 365 and 366:
Chapter 9 KAMMAòòHâNA Meditation
Page 367 and 368:
367 Buddha has prescribed 40 object
Page 369 and 370:
369 We are, as a rule, very strongl
Page 371 and 372:
371 of the Noble Ones. One may refl
Page 373 and 374:
373 death may come at any moment, o
Page 375 and 376:
375 ‘sublime state of living’.
Page 377 and 378:
377 To practise mettà, one extends
Page 379 and 380:
379 lavatory. As the excrement is v
Page 381 and 382:
381 Six Caritas (Six Types of Tempe
Page 383 and 384:
383 ‘Parikamma-samàdhi’ is ‘
Page 385 and 386:
385 Notes: 1 There are 25 kammaññ
Page 387 and 388:
387 Practical Coupling of Bhàvanà
Page 389 and 390:
389 He is now at the stage of pañi
Page 391 and 392:
391 The pañibhàga-nimitta will be
Page 393 and 394:
393 So we may say there are seven l
Page 395 and 396:
395 Ti-lakkhaõa (Three Characteris
Page 397 and 398:
397 In anattànupassana, one concen
Page 399 and 400:
399 2 Animitta-vimokkha - emancipat
Page 401 and 402:
401 1 Sãla-sikkhà - training in m
Page 403 and 404:
403 4 Paccayasannissita-sãla - con
Page 405 and 406:
405 paññhàna), and the immediate
Page 407 and 408:
407 i Am I? ii Or, am I not? iii Wh
Page 409 and 410:
409 future life which will be forme
Page 411 and 412:
411 The landmark of this stage of p
Page 413 and 414:
413 methods for investigating the t
Page 415 and 416:
415 moment. Because of its dissolut
Page 417 and 418:
417 very distinct, and so they repr
Page 419 and 420:
419 Udayabbaya-¤àõa After attain
Page 421 and 422:
421 There is a good example here. A
Page 423 and 424:
423 Here again there is a good illu
Page 425 and 426:
425 (It is absent in tikkha-pa¤¤
Page 427 and 428:
427 ¥àõadassana-visuddhi compris
Page 429 and 430:
429 Again an anàgàmi may undertak
Page 431 and 432:
431 There are six kinds of sakadàg
Page 433 and 434:
433 Because he has uprooted all dos
Page 435 and 436:
435 Moreover it is only Buddha Abhi
Page 437 and 438:
437 In 1957 he went to the United S
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