ဆရာႀကီး ဦးေဌးေအာင္ကို သတိရတယ္


ဆရာႀကီး ဦးေဌးေအာင္ကို သတိရတယ္။ တစ္ႏွစ္လုံး သူ သင္ခ်င္ရာ သင္တာ၊ သူ သင္မ်ွကလည္း အသစ္ေတြ၊ မွတ္စရာေတြခ်ည္းပဲ။ စာေမးပြဲအတြက္ ေလးပုဒ္ေမးမယ္ဆိုရင္ ေလးပုဒ္စလုံး ေပးတာ။ ဆရာႀကီးကို မခ်စ္တဲ႔ တပည့္ မရွိေလာက္ဘူး။ ဒီၾကားထဲ ခရမ္းဆိုတဲ႔ေကာင္က "ဆရာႀကီး တစ္ပုဒ္ေလာက္ ထပ္ေပးပါအုံး" ဆိုလို႔ ဆရာႀကီးက "ေတာ္ၿပီေလ၊ ေလးပုဒ္ေမးမယ္၊ ေလးပုဒ္ေပးၿပီးၿပီပဲ" တဲ႔။ အတန္ၿပီးေတာ႔ အဲ႔ေကာင္ကို ဝိုင္းဆဲၾကတာ မိုးမႊန္ေနေရာ။ ဆရာႀကီးကမ်ား တစ္ပုဒ္ ထပ္ေပးရင္ တစ္ပုဒ္ ပိုက်က္ေနရမွာေလ။
အခုလည္း ဆယ္ပုဒ္ကို ဆယ္ပုဒ္စလုံး ေပးထားတာ။ ခ်စ္ေအာင္လို႔။

~~~~~
မေန႔က ေမးခြန္း။ စိတ္၀င္စားရင္ ေျဖၾကည့္ၾကပါလား။
ေမးခြန္းက သီဟိုဠ္က တိုက္႐ိုက္လာတာပါ။ ဒီက ေကာလိပ္ပဲ။
ဘုန္းဇင္ သင္တဲ႔ဘာသာရပ္။ နားလည္ေအာင္ သင္တယ္။ ေမးခြန္းကေတာ႔ ၉ ပုဒ္ ကြက္တိေပးတာ။ တပည့္ေမတၲာ ခံယူမယ္႔ ဆရာဆိုေတာ႔ေလ။
(October 25 at 7:11am)


The Forth Noble Truth (Lecture Note 3)




Noble Eightfold Path or Middle way or Gradual practices.
Noble Eightfold Path and Social Ethics.

It is called “Middle Way” as it is between the two extreme practices; self-indulgence and self-mortification.

Three categories
1) Generosity, morality and wisdom.
2) Morality, concentration and wisdom
3) Mindfulness, concentration and wisdom
Noble Eightfold Path is in 2nd category.

1) Right Understanding; the knowledge of the Four Noble Truths, of cause and effect etc. Understanding can gain by
a) hearing from others and
b) Thoughtful reflection. Or

a) Hearing from others
b) Reflecting properly and
c) Meditating
***************************************************************************
2) Right Thought;
the thought of renunciation, loving-kindness and non-violence. Free from greed, hatred and delusion.
****************************************************************************

3) Right speech;

a) abstaining from lying (truthfulness),
b) back-biting (social harmony),
c) harsh language (gentle words in communication) and
d) vain talks (meaningful, profitable).
(True, pleasant and profitable)
****************************************************************************

4) Right Action; Abstaining from

a) killing
b) Stealing
c) Sexual misconduct and
(Right Action guarantees the fundamental human rights of right to live, to posses and to maintain sexual relations.
**************************************************************************

5) Right Livelihood; usually five kinds of trades are mentioned to be avoided,
a) Trading in arms
b) ..in humans
c) ..in flesh
d) ..intoxicating drinks and
e) ..poisons.

Two professions
a) Neither harmful nor helpful/ blameless.
b) Helpful.
**************************************************************************

6) Right Effort; Four great efforts

a) To prevent the arising of unwholesome thoughts that have not yet arisen;
b) To abandon unwholesome thoughts that have already arisen;
c) To develop wholesome thoughts that have not yet arisen;
d) To maintain wholesome thoughts that have already arisen.
****************************************************************************

7) Right Mindfulness: Four kinds of mindfulness

a) Mindfulness on the body
b) ..on feelings or sensations
c) ..on mind and
d) ..mind-objects.
*************************************************************************

8) Right Concentration; the attainment of meditative absorptions. There are five hindrances that obstruct
a) Desire for sensual pleasure,
b) Ill-will
c) Sloth and torpor
d) Restlessness and worry and
e) Skeptical doubt.

a) is destroyed by one-pointedness,
b) .. by joy
c) ..by initial application,
d) ..by happiness
e) ..by sustained application.

## Buddhist social ethics to be continued.##


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It is Kamma that differentiates beings( Kammam satte vibhajjhati)


 "Neither of his parents could read or write.He grew up in a small and ignorant village."
Of Shakespeare,Col.Ingersol writes.

"Human inequality springs from two sources,nature and nurture."
J.B.S. Haldane.The inequality of Mankind" p.23.


According to Buddhism this inequality is due not only to heredity,environment,nature and nurture, but also to the operation of the law of Kamma or ,in another words,to the result of our own inherited past actions and our present doing.

Perplexed by the seemingly inexplicable,a young truth-seeker named subha approached the Buddha and questioned him regarding it.
The Buddha's reply was
"All living beings have actions as their own,their inheritance,their congenital cause,their kinsman,their refuge.It is Kamma that differentiates beings into low and high state.

The problems posed by Subha
1) Short-lived and Long-lived
2) The diseased and the healthy
3)   The ugly and the beautiful
4) The powerless and powerful
5) The poor and the rich
6) The low-born and the high-born
7) The ignorant and the wise

1) "If a person destroy life,is a hunter.....as a result of his killing when born amongst mankind,will be shorted-lived."    
"If a person avoids killing.......as a result of his non-killing when born amongst mankind,will be long-lived.

2) "Harming.As a result of harmfulness,........he will suffer from various diseases."
    "Not harming.................will enjoy good health."

3) "Is wrathful,turbulent,irritated......as a result of irritability,.......will become ugly."
    "Is not wrathful..............................as a result of amiability,.......will be beauty."

4) "Is jealous,envies,stores jealousy in his heart.As a result of his jealousy,............,will be powerless."
    "Is not jealous,does not envy,.........................as a result of his  absence of jealousy,.......,will be powerful.

5) "Does not give any anything for charity,as a result of his greediness,....will be poor."
    "Is bent on charitable giving,as a result of his generosity,.....,will be rich."

6) "Is stubborn,haughty,honors not those who are worthy of honor, as a result of his arrogance and irreverence,.....,will be of low-birth.
    "Is not stubborn...................................will be of high-birth.

7) "Does not approach the learned and the virtuous and inquire what is good and what is evil,what is right and what is wrong,what should be practiced and what should      not     be practiced, what should be done and what should not be done, what conduces to one's welfare and what to one's ruin,....as a result of his non-inquiring spirit,...will be ignorant.
   "Does approach the learned..........will be intelligent."
(Cullakammavibhanga Sutta)
It is obvious that kammic tendencies could not only influence our physical organism,but also nullify the potentiality of the parental cells and genes-hence the significant of the Buddha's enigmatic statement "We are the heirs of our own actions."

Depending on this difference in Kamma, appears the difference in the birth of beings,high and low,base and exalted,happy and miserable.
Depending on this difference in Kamma, appears the difference in the individual features of beings, as beautiful and ugly,high-born and low-born,well-built and deformed.
Depending on this difference in Kamma, appears the difference in the worldly condition of beings,as gain and loss,fame and disgrace,blame and praise,happiness and misery.
(Atthasalini)
From a Buddhist standpoint,our present mental,moral,intellectual,and temperamental differences are preponderantly due to our own actions and tendencies,both past and present.

Further more info.
Kamma is the law of moral causation.Rebirth is its corollary.Both Kamma and rebirth are interrelated.
What is the cause of the inequality of mankind?
How do we account for the unevenness in this ill-balanced world?
Either there is a definite cause for this inequality or there is not.If there is not,the inequality is purely accidental.

The majority of mankind attribute this inequality to a single cause such as the will of a Creator
Now,how do modern scientists account for the inequality of mankind?
Confining themselves purely to sense-data,they attribute this inequality to chemico-physical causes,heredity,and environment.

-chemico-physical  phenomena are vital but Why should identical twins who are physically alike,inheriting like genes,enjoying the same privileges of upbringing, be temperamentally, intellectually and morally different?

-Heredity.Heredity alone cannot account for these vast differences.Strictly speaking,it accounts more plausibly for some of the similarities than for most of the differences.

-The theory of heredity cannot satisfactorily account for the birth of a criminal in a long line of honorable ancestors,for the birth of a Saint in a family of evil of genius and great spiritual teachers.

Ref:The Buddha and His teaching. Naradathera.P.333-343



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Nibbana is the highest bliss


 -The third Noble Truth is the cessation of suffering.It is described as the cessation of craving        without   residue and dispassion (asesaviraga nirodho),giving up( Cago ),complete   abandonment (Pati nissaggo),release (Mutti ) and non-attachment (Anarlayo).(Dhammacakka pavattana Sutta)


-Originally, in the canonical references it bears an affinity to blowing off and most certainly the application is the blowing off the three roots of evils:craving,ill-will and delusion.


-Nibbana is an experience,which can not be grasped by logic and reasoning.So it is stated that it is beyond the range of logic(Atakka-avacara)


-Nibbana is also can be explained as the extinction of the fire of lust,hatred,and delusion.
Nibbana, in one sense,may be interpreted as the extinction of the flames: 

"The whole world is in flame.By what fire is it kindled?
By the fire of lust,hatred,and delusion;by the fire of birth,old age,death,sorrow,lamentation,
pain,grief and despair is it kindled."(Aditta pariyaya Sutta )


-The Buddha called it:The culmination,The Further shore,Truth,The Immaculate,The Joyful, Utter Peace,The Wonderful,The Pure,The Safe Refuge( S.IV,369-372)


To discuss this question, the ten grades of happiness found in the Bahuvedaniya Sutta are vital.
1)" Fivefold,Ananda,are sensual bonds,What are the five?
  Forms recognizable by the eyes,sounds recognizable by the ears, odours recognizable by the nose;flavors recognizable tongue;contacts recognizable by the body-desirable,lovely charming,infatuating,accompanied by thirst,and arousing the dust of passions.These,Ananda,are five sensual bonds.
Whatever happiness or pleasure arises from these sensual bonds,is known as sensual happiness.
Whoso should declare:'This is the highest happiness and pleasure which beings my experience'- I do not grant him that,and why?
Because there is other happiness more exalted and sublime."


2)The happiness of the first Jhana.( Associate with the five Jhana factors; initial application,sustained application,joy,happiness and one-pointedness.


3) The happiness of the second Jhana.(Associate with three Jhana factors; joy,happiness and one-pointedness.


4) The happiness of the third Jhana.(Associate with two Jhana factors;happiness and one-pointednedd.


5) The happiness of the fourth Jhana.(Associates with two Jhana factors;equanimity and one-pointedness.
(These four Jhanas are called Form-sphere Jhana(Rupa Jhana)


6) The happiness of the first formless jhana.(passing entirely beyond the perception form,with the disappearance of sense reaction,free from attention to perception of diversity,thinks:'Infinity is Space'-and lives abiding in the Realm if infinite Space.)


7) The happiness of the second formless Jhana.(.....'Infinite is Consciousness'-and lives abiding in the Realm of Infinite Consciousness.)


8) The happiness of the third formless Jhana.(...'There is nothing whatsoever'-and lives abiding in the Realm of Nothingness,)


9) The happiness of the fourth formless Jhana.(....lives abiding in the Realm of Neither perception Nor Non-perception.)


( These Jhanas are Formless Jhanas,Arupa Jhana)
"Whoso should declare:'This is the highest happiness and pleasure which beings my experience'- I do not grant him that,and why?
Because there is other happiness more exalted and sublime."


10) "Here a monk,utterly transcending the realm of Neither perception Nor Non-perception,lives,having attained to the Cessation of perception and sensation( Sannavedaniya niodha)This,Ananda,is the other happiness more exalted and sublime.


"How can that state be called highest happiness when there is no consciousness to experience it?'
"No,disciples,the Tathagata does not recognize bliss merely because of a pleasurable sensation,but disciples,whenever bliss is attained there and there Only does the Accomplished One recognize bliss."
"I proclaim that everything experienced by the senses is sorrow." But why?Because one in sorrow craves to be happy,and the so-called happy crave to be happier still.
The Buddha declare;"Nibbana paramam sukham,Nibbana is the highest bliss."
It is bliss supreme because it is not a kind of happiness experienced by the senses.It is a blissful state of positive relief from the ills of life.


Ref: Majjhima Nikaya,No.57.
        The Buddha and His Teaching.No 503-506.
        Essentials of Buddhism.No 60-65.


                                                                                                                                           U Cittara










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Relativity Theory Occupies the Buddhist Teachings


Dependent Origination or causal relativity is a feature common to both physical and psychical sphere.Hence the correlation of cause and effect has been brought to light by two basic formulae, abstract and concrete,which can be readily applied to every phenomenon.
"Whenever this is present,this is also present.
 Whenever this is absent,this is also absent." (Udana)
"From the arising of this,this arises.
 From the cessation of this,this ceases to be." (Udana)
The concrete formula given in many places in the cannon is specific with regard to the causal genesis,interdependence and cessation and illustrates how the theory is applicable to every phenomenon that arises and ceases to be in the world of experience.It is the world of change.
"Those things proceed from a cause,of these the Truth-finder has told the cause,
 And that which is their stopping,the great recluse has a such doctrine." (Vinaya,Mahavagga Pali)
This stanza is considered as a doctrinal summary of Buddhism.


It is not subjective but objective category imposed by the mind on phenomena.Its objective characteristics is emphasized with the terms
objectivity, necessity,invariability and conditionality.(S.II.,p 26)
Its objectivity of causal interdependence is stressed throughout  as a fact.Causal sequence is as independent occurrence of phenomena and it is free from any subjective intervention by the mind.It is stated that whether Tathagata arise or not this order,namely,the fixed nature of phenomena,regular pattern of phenomena, or conditionality exists in the world.This the Tathagata discovers and comprehends;having discovered and comprehended it,He points it out,teaches it lays it down,establishes,reveals,analyses,clarifies it and says:"Look!" (S.II,pp.25-6)


Its relation to other principal doctrines taught in Buddhism is too obvious to ignored.
The Four Noble Truths. (Suffering,the cause of suffering,cessation of suffering and the way to the cessation of suffering.)
The three characteristics;impermanence,
suffering and non-sustainability.(Anicca,Dukkha and Anatta)
Kamma and rebirth.
The seven factors of enlightenment.(Mindfulness, analysis Dhamma-knowledge,Effort,Joy,Calmness,Concentration and Equality).
"Whatever is in the nature of arising(due to causes and conditions) is in the nature of ceasing to be." (Dhammacakka pavattana Sutta)
Hence the Buddha's assertion:
"He who sees the Dependent Origination,sees the dhamma.
He who sees the dhamma,sees the Dependent Origination,sees the dhamma.
(Yo paticcasamuppadam passati,so dhammam passati.
 Yo dhammam passati,so paticcasamuppadam passati."
Paticcasamuppada  formula
Through ignorance conditioned are the kamma formation.
Through the kamma formation conditioned is consciousness.
Through consciousness conditioned are Mentality and Corporeality.
Through Mentality and Corporeality conditioned are Six sense-sphere.
Through Six sense-sphere conditioned are Six sense-bases.
Through Six sense-bases conditioned is sense impression.
Through impression conditioned is feeling.
Through feeling conditioned is Craving. Clinging.
Through conditioned is Clinging.
Through Clinging conditioned is Re becoming.
Through Re becoming conditioned is Rebirth.
Through Rebirth conditioned are Decay,Death, Sorrow,Lamentation,Pain,Grief and Despair.
Thus arises the whole mess of suffering.

There are at least examples of Dependent Origination.
The first one is as above.
The second one is-
Conflict is caused by liked,the like is caused by desire, desire is caused by pleasant and unpleasant,pleasant and unpleasant is caused by contact,contact is caused by name and form.(Sn.862-871)
The third is -
suffering conditions faith,faith conditions  joy,joy conditions tranquility,tranquility conditions happiness,happiness conditions concentration,concentration conditions disenchantment,disenchantment conditions dispassion,dispassion conditions freedom,freedom conditions knowledge of the destruction of the defilement.


U Cittara










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The Short Notes


The short notes are especially meant for Buddhist and Pali College (Singapore) students and those who are interested in Buddhism.


1) Self mortification (Attakilama tha nuyoga)


 Self mortification is one of the two extreme practices. The Buddha says these two extremes to be avoided by a recluse who is seeking realization. He said in Dhammacakkapavattana Sutta that Self mortification (Attakilamathanuyoga) is full of suffering (Dukkho), ignoble (anariyo) and connected with misery (Anattha samhito). It should be avoided because it weakens one's intelect. This practice is the product of the belief that one can achieve highest stage by practising extremely difficult practices and it was expecially, very popular among the brahmins and other ascetics in India in the 6th century B.C.


2) Ucchedavada


 The Ucchedavada, the materialistic view, advocating sensual gratification at any cost and by any means, encouraged pursuit of sensual pleasure. The materialists argued that soul is only a psycho-physical unit born of parents and does not survive death. Hence he has to enjoy life through whatever means as long as one lives. The materialism or nihilism held the view that the body and the soul are one (tam jivam, tam sariram) with the death of a person his soul also perishes. Therefore they advocated the indulgence in sensual pleasure. Seven kinds of nihilist theories have been mentioned in the Brahajala sutta.
 Nihilism or materialism rejects eternity and immutabality to ego.


3) Nivarana (hindrances)


 The Buddha identified intruding thoughts and emotions that often accompany them as being of five main types------sense desire (kamacchanda), ill-will (byapada) , sloth and torpor (thina middha), restlessness and worry (uddhacca kukucca) and doubt (vicikicca).
These five hindrances are not oust disruptive to meditation, they are also the root cause of most psychological problems as well.
 The Buddha said that these hindrances "cause blindness, lack of vision and contributed to distress."  He also said that when they are diminished, the mind becomes " malleable, pliable, workable and bright" (S-V-92) and that being free from them, even temporarily, allow "gladness to arise, from gladness comes joy, being joyfull the body is stilled, a still body creates happiness and the mind that is happy becomes concentrated." (D-I-74)


4) Issaranimmanavada (Theism)


 Theism is that belief in an all-loving, all-powerful and all-knowing God who created and controls the Universe. It is one of four false views together with materialism, kammic determinism and randonism (A-I-173)
 Buddhism' s main objection to theism is that God' s supposed attributes contradict each other. If he really created and controls everything then he must be responsible for all the suffering in the world. "If he really is the controller, the Highest, Lord of all beings, why is the whole world in such a mess? Why did he not make the world happy?" (Jataka, VI. 208)
From the Buddhist perspective, human spiritual consciousness could be said to move through three stages-- polytheism, theism and non-theism. Primitive people attributed different natural occurrences and forces to different deities. Later all these were attributed to a single deity. In its highest and most sophisticated stage, the human mind understands that things happen as a part of the order of nature not because of diety.


5) Eternalism (Sassatavada)


  The theory of ego has been criticised in Buddhism together with another famous views at the time. Eternalism is the view that ascribes eternity and immutablilty to ego. According to eternalism body is one and the soul is another (Annam sariram annam jivam). As the soul is imprisoned in the body pending release for the union with the universal  soul, one has to practise penance for its release. In the Brahamajala sutta of Dighanikaya no less than fifty five eternalist theories have been mentioned. It is the more popular method of practice among the non-ascetices and self indulgence (kama sukhallika nuyoga) is the product of eternalism.
 
6) Brahmavihara - The Four Sublime states


 The Four Brahmaviharas are considered to be the four highest practices. The word "brahma" literally means ' highest ' or 'superior.' It is also the name given to the supreme god in Hinduism during the Buddha's time"  Vihara means 'dwelling' or 'living' or 'abiding' . These four Brahma Viharas are love, compassion, sympathetic joy and equanimity. They can be understood from several different perspectives as four related but reparate qualities or perhaps better, as four different ways by which the spiritually mature person relates to others according to their situations. So for example, we relate to friendly people with love, to those in distress with compassion, to the successful with sympathetic joy and to unpleasant people with equalnimity. The purpose of the practice called loving-kindness meditation is to encourage and nurture the Brahmavihara.  (The four Sublime states, Nyanaponika, 1980)


7) Loving kindness meditation (Metta bhavana)  


Loving-kindness meditation (Mettabhavana) is a practice taught by the Buddha to both encourage and strengthen the ability to be more kind, thoughtful, gentle and loving.
One thinks of oneself and wishes oneself well. Then one thinks of cherished person, a neutral person, a dislike person and finally all people and likewise wishes them well in turn.
One who practises loving-kindness, will be blessed in these eleven ways - one sleep happily, wake happily, had no bad dreams, is dear to humans, dear to non-humans, cherished by the gods, protected from fire, poison and weapon, easily concentrated, has a radiant complexion, pass away peacefully and after the death at the very least is reborn in heaven. (A-V-342)
"A monk  should develop love to himself and to all others, individually and generally, the friendly should be suffused with friendliness, the hostile should be suffused with friendliness and should all those in between." (Jataka, 11-61)


8) Compassion (karuna)


 Compassion (karuna) is the ability to feel the pain of others as if were one's own. Sometimes in Buddhist psychology, compassion is also referred to as empathy (anudayana), commiseration (daya), fellow feeling (anuggaha) or sympathy (anukampa) the most noticeable feature of the Buddha's personility was his compession and this compassion was not just something he felt for others or that they felt in his presence, it was also the motive for much of what he said and did.
Compassion is the second of the Four Brahama Viharas and was more highly praised by the Buddha than any other virtue because it is the root of so many other virtues.
"Compassion gives birth to all other virtues just as cooling rain makes the crops grow. When a person is compassionate he has no desire to harm his neighbour, his body, speech and mind are purified, concern for his neighbour' s welfare increases and states like kindness, patience, happiness and good reputation."  (Jatakamala)
The Buddha always use the words "calm" (sitala) and the moon (canda) to describe the compassion.)


9) Sympathetic Joy (Mudita)


Sympathetic Joy (Mudita) is the ability of being happy in the happiness of others and is therefore the opposite of Jealousy, spite and envy. This attractive mental state is one of the Four Brahma Viharas, the different expressions of love. The Buddha says " Let one be pleased and Joyous with the gains of others just as one is pleased and joyous with one's own gains."  (S-11, 198)
According to the Buddha, the four most important expressions of sympathy are sharing things with others, speaking them kindly, helping them and treating them with equility.
In Buddhism, where Co-operation and sharing are valued and everyone participate in and partakes of the benefits of a successful enterprise, jealousy is for less common.
The Buddhist custom of ' sharing merit' to others and appreciation for what others have done , speak about itself.

10) Equalnimity ( Upekkha )


Equalnimity ( Upekkha) is the quality of being emotionally calm, balanced and even, especially when confronted with difficult situations. Sometimes it is also called equipoise (susamahita ) or being centered (majjhatta). Equalnimity is the last of the Four Brahma Viharas,one of the different ways love canexpress itself. It can be difficult to feel warm friendly -regard to someone who has hurt us and who is unappologetically evil.The wal one can  express love to such as person is by remaining calm, unmoved and free from hatred. Eqaulnimity is also a skillfulway to respond to the many temptations, provocations and sensual inpressions that assail us everyday. It will allow us to keep our senses of balance. The Buddha said, to walk evenly over the uneven. Tuddha  use the word ' the earth- like attitude '( pathavisama citta) to express equalnimity.
There are two kinds of equalnimities-equalnimity on natural process ( sankhara upekkha ) and equalniity on living beings ( brahma vihara upekkha ) Both are highest concentrations in the respective fields.


11) Ten fetters ( Dasa samyojana )


Samyojana means fetter or change which ties beinf so that a being can not escape from circle of lives ( samsara )
1) Attachment to sense sphere.( kamaraga samyojana)
2) Attachment to form-sphere. (ruparaga samyojana)
3) Attachment to formless-sphrere ( aruparaga samyojana )
4) Ill-will (patigha samyojana)
5) Conciet (mana samyojana )
6) Wong view ( ditthi)
7) Wrong view on habitual practices. ( silabbatapramasa samyojana)
8) Doubt. (vicikiccha samyojana)
9) Restlessnes. ( udaccha samyojana)
10) Ignorance. ( avijja samyojana)


12) Eight Worldly conditions ( Attha loka dhamma )


This ill-balance world is not absolutely rosy nor totally thorny. To an optimist this world is absolutely rosy and to a pessimist this world is absolutely thorny. But to a realist the world is neither rosy nor thorny like the pendulum that perpetually turns to the right and left, four desirable and undesirable conditions prevail in this world which everyone, without exception, must perforce face in the course of one's life time.
They are - gain (lobha) and loss (alobha)
                fame (yosa) and defame (ayosa)
                praise (pasamsa) and blame (ninda)
                happiness (sukha) and pain (Dukkha)
One should face them with equanimity and think it is an opportunity to practise that sublame virtue.


13) Ten perfection (dasa parami)


There are ten transcendental virtues that every Bodhisatta practises in order to gain Supreme Enlightment. They are


1) Generosity (dana) ---Giving 1. Properties   2. Royal kingdom  3. Children and wife   4.Bodily organs  5. Life
2)Morality (sila) 1. Duties that should be performed (Caritta Sila)
                        2.Duties that should be avoided (Varitta Sila)
3) Nenunciation (Nekkhamma)
 both renunciation of 1) worldly pleasure
                               2) the temporary inhibition of hindrances
4) Wisdom (Panna) knowing anicca, dukkha, anatta. (No magga and Phala wisdom)
5) Perserverance (Viriya) four types of viriya
6) Patiance (khanti) He is not provoked even when his hands and feet are cut off. (khantivada Jataka) 
7) Truthfulness (sacca) fulfillment of one's promise.
    He acts as he speaks, he speaks as he acts. (yatha vadi tatha kari)
8) Resolute determination (Adhitthana)
   No matter what happen to him, he never turn away from his goal.
  Never give up no matter how hard is.
 9) Loving-kindness
 10) Equanimity (Upekkha)
     means discerning rightly, viewing justly, looking impartially without attachment, aversion or without favour, disfavour.

14) The roots of evil


Lobha, Dosa, Moha
(Eight immoral consciousness base on lobha)
(Two on dosa and two on moha    Total 12
Ten Demeritorious deeds   3+4+3=10
Dosa----killing, harsh speech, ill-will
Lobha--Sensual misconduct, jealousy
Moha ---wrong view,
Dosa, lobh, Moha----the rest deed.
Three roots of wholesoem deeds.
Alobha, adosa, amoha-------{   } exception.
The rest can write the same ways.


15) Bases of Mindfulness (Four)


 1) Contemplation on the body. (kayanupassana). Breath. Physical movements, hardness, softness, heat, cold, etc.
 2) Contemplation of feeling. (Vednanupassana). Pleasant, unpleasant and neutrial feelings
 3) Contemplation on mind (Cittanupassana). The mind with lobha, dosa, moha.
 4) Contemplation on dhamma (Dhamma nupassa) knowing five hindrances when they arise etc.
* Mahasatipathana Sutta


16) Four ways of showing favour (Catu sangaha vatthu)


  1) Dana liberality
  2)Peyavacca, kindly speech
  3) Attattha cariya, beneficial action
  4) Samanatthata, impertiality
  
Four types of perserverance (Cattari Sanmappadhani)


17) Six kinds of Temperaments (Carita)


1) Lust full Temperament (Raga carita)
2) Hateful Temperament (Dosa carita)
3) Ignorant Temperament ( Moha carita)
4) Devote Temperament ( Saddha carita)
5) Intellectual Temperament (Buddhi carita)
6) Discursive Temperament (vitakka carita)
Meditation on disadvantages of the body suits for the 1st person, loving kindness for 2nd . Contemplation on the attributes of the Buddha suits for 4th one and anicca, dukkha, anatta for the 5th. Meditation on breath for the last one and 3rd one. In fact, meditation on breath is for all six.


18) Five fold higher knowledges (Panca Abhinnana)


When once the aspirant succeeds in cultivating the Jhanas, he can, without difficulty develop these higher knowledges.
1) Divine Eye (dibba-cakkhu)
2) Divine Ear (dibba- sota)
3) Reminiscence of past births (pubbe nivasnussati)
4) Thought-reading (Paracitta vijanana)
5) various psychic powers (Iddhivida)
*It is also called super normal or supernatural powers.





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