Comparative Religion

Abhidhamma in Daily Life by Nina Van Gorkom

By Nina Van Gorkom

Is an exposition of absolute realities intimately. Abhidhamma capability larger doctrine and the book's goal is to inspire the best program of Buddhism on the way to eliminate improper view and at last all defilements. Many phrases in Pali the language of early Buddhism are used and are outlined as they're brought. the publication is as a result compatible for rookies in addition to practising Buddhists. it really is distinctive and designated and a useful relief to unlocking the deep which means of the whole Buddhist canon and utilizing the idea to our day-by-day lives for the good thing about ourselves and others

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A citta which experiences tangible object experiences this through the bodysense. Through the mind-door citta are able to experience all kinds of objects. There can be only one citta at a time and citta can experience only one object at a time. We may understand in theory that a citta which sees has a characteristic which is different from a citta which hears, and that citta is different from a physical phenomenon which does not experience anything. Knowing this may seem quite simple to us, but theoretical knowledge is different from knowing the truth by one’s own experience.

When the citta is akusala, the feeling is also akusala, and when the citta is kusala, the feeling is also kusala. We may be able to know the difference between the characteristic of the pleasant feeling arising when we are attached to an agreeable sight 37 or sound, and the characteristic of the pleasant feeling arising when we are generous. The Buddha pointed out that lobha brings sorrow. When we have lose people who are dear to us or when we lose the things we enjoy, we have sorrow. If we are attached to a comfortable life we may have aversion when we have to endure hardship or when things do not turn out the way we want them to be.

He said to the Buddha: ✏Pr❛②✱ ❧♦r❞✱ ✐s ✐t ♣♦ss✐❜❧❡ ❢♦r ✉s✱ ❜② ❣♦✐♥❣✱ t♦ ❦♥♦✇✱ t♦ s❡❡✱ t♦ r❡❛❝❤ ✇♦r❧❞✬s ❡♥❞✱ ✇❤❡r❡ t❤❡r❡ ✐s ♥♦ ♠♦r❡ ❜❡✐♥❣ ❜♦r♥ ♦r ❣r♦✇✐♥❣ ♦❧❞✱ ♥♦ ♠♦r❡ ❞②✐♥❣✱ ♥♦ ♠♦r❡ ❢❛❧❧✐♥❣ ✭❢r♦♠ ♦♥❡ ❡①✐st❡♥❝❡✮ ❛♥❞ r✐s✐♥❣ ✉♣ ✭✐♥ ❛♥♦t❤❡r✮❄✑ ✏❨♦✉r r❡✈❡r❡♥❝❡✱ ✇❤❡r❡ t❤❡r❡ ✐s ♥♦ ♠♦r❡ ❜❡✐♥❣ ❜♦r♥ ♦r ❣r♦✇✐♥❣ ♦❧❞✱ ♥♦ ♠♦r❡ ❞②✐♥❣✱ ♥♦ ♠♦r❡ ❢❛❧❧✐♥❣ ❢r♦♠ ♦♥❡ ❡①✐st❡♥❝❡ ❛♥❞ r✐s✐♥❣ ✉♣ ✐♥ ❛♥♦t❤❡r✱ ■ ❞❡❝❧❛r❡ t❤❛t ❡♥❞ ♦❢ t❤❡ ✇♦r❧❞ ✐s ♥♦t ❜② ❣♦✐♥❣ t♦ ❜❡ ❦♥♦✇♥✱ s❡❡♥ ♦r r❡❛❝❤❡❞✳✑ ✏■t ✐s ✇♦♥❞❡r❢✉❧✱ ❧♦r❞✦ ■t ✐s ♠❛r✈❡❧❧♦✉s✱ ❧♦r❞✱ ❤♦✇ ✇❡❧❧ ✐t ✐s s❛✐❞ ❜② t❤❡ ❊①❛❧t❡❞ ❖♥❡✿ ✬❲❤❡r❡ t❤❡r❡ ✐s ♥♦ ♠♦r❡ ❜❡✐♥❣ ❜♦r♥✳ ✳ ✳ t❤❛t ❡♥❞ ♦❢ t❤❡ ✇♦r❧❞ ✐s ♥♦t ❜② ❣♦✐♥❣ t♦ ❜❡ ❦♥♦✇♥✱ s❡❡♥ ♦r r❡❛❝❤❡❞✦✬ ❋♦r♠❡r❧②✱ ❧♦r❞✱ ■ ✇❛s t❤❡ ❤❡r♠✐t ❝❛❧❧❡❞ ❘♦❤✐t❛ss❛✱ ❇❤♦❥❛✬s s♦♥✱ ♦♥❡ ♦❢ ♣s②❝❤✐❝ ♣♦✇❡r✱ ❛ s❦②✇❛❧❦❡r✳ ✳ ✳ ❚❤❡ ❡①t❡♥t ♦❢ ♠② str✐❞❡ ✇❛s ❛s t❤❡ ❞✐st❛♥❝❡ ❜❡t✇❡❡♥ t❤❡ ❡❛st❡r♥ ❛♥❞ t❤❡ ✇❡st❡r♥ ♦❝❡❛♥✳ ❚♦ ♠❡✱ ❧♦r❞✱ ♣♦ss❡ss❡❞ ♦❢ s✉❝❤ s♣❡❡❞ ❛♥❞ ♦❢ s✉❝❤ ❛ str✐❞❡✱ t❤❡r❡ ❝❛♠❡ ❛ ❧♦♥❣✐♥❣ t❤✉s✿ ■ ✇✐❧❧ r❡❛❝❤ t❤❡ ✇♦r❧❞✬s ❡♥❞ ❜② ❣♦✐♥❣✳ ❇✉t✱ ❧♦r❞✱ ♥♦t t♦ s♣❡❛❦ ♦❢ ✭t❤❡ t✐♠❡ s♣❡♥t ♦✈❡r✮ ❢♦♦❞ ❛♥❞ ❞r✐♥❦✱ ❡❛t✐♥❣✱ t❛st✐♥❣ ❛♥❞ ❝❛❧❧s ♦❢ ♥❛t✉r❡✱ ♥♦t t♦ s♣❡❛❦ ♦❢ str✉❣❣❧❡s t♦ ❜❛♥✐s❤ s❧❡❡♣ ❛♥❞ ✇❡❛r✐♥❡ss✱ t❤♦✉❣❤ ♠② ❧✐❢❡✲s♣❛♥ ✇❛s ❛ ❤✉♥❞r❡❞ ②❡❛rs✱ t❤♦✉❣❤ ■ tr❛✈❡❧❧❡❞ ❛ ❤✉♥❞r❡❞ ②❡❛rs✱ ②❡t 31 ■ r❡❛❝❤❡❞ ♥♦t ✇♦r❧❞✬s ❡♥❞ ❜✉t ❞✐❡❞ ❡r❡ t❤❛t✳ ❲♦♥❞❡r❢✉❧ ✐♥❞❡❡❞✱ ❧♦r❞✦ ▼❛r✈❡❧❧♦✉s ✐t ✐s✱ ❧♦r❞✱ ❤♦✇ ✇❡❧❧ ✐t ❤❛s ❜❡❡♥ s❛✐❞ ❜② t❤❡ ❊①❛❧t❡❞ ❖♥❡✿ ✬❨♦✉r r❡✈❡r❡♥❝❡✱ ✇❤❡r❡ t❤❡r❡ ✐s ♥♦ ♠♦r❡ ❜❡✐♥❣ ❜♦r♥✳ ✳ ✳ t❤❛t ❡♥❞ ♦❢ t❤❡ ✇♦r❧❞ ✐s ♥♦t ❜② t♦ ❜❡ ❦♥♦✇♥✱ s❡❡♥ ♦r r❡❛❝❤❡❞✳✑ ✬ ✏❇✉t ②♦✉r r❡✈❡r❡♥❝❡✱ ■ ❞❡❝❧❛r❡ ♥♦t t❤❛t t❤❡r❡ ✐s ❛♥② ♠❛❦✐♥❣ ❛♥ ❡♥❞ ♦❢ ✐❧❧ ✭❞✉❦❦❤❛✮ ✇✐t❤♦✉t r❡❛❝❤✐♥❣ t❤❡ ✇♦r❧❞✬s ❡♥❞✳ ◆❛②✱ ②♦✉r r❡✈❡r❡♥❝❡✱ ✐♥ t❤✐s ✈❡r② ❢❛t❤♦♠✲❧♦♥❣ ❜♦❞②✱ ❛❧♦♥❣ ✇✐t❤ ✐ts ♣❡r❝❡♣t✐♦♥s ❛♥❞ t❤♦✉❣❤ts✱ ■ ♣r♦❝❧❛✐♠ t❤❡ ✇♦r❧❞ t♦ ❜❡✱ ❧✐❦❡✇✐s❡ t❤❡ ♦r✐❣✐♥ ♦❢ t❤❡ ✇♦r❧❞ ❛♥❞ t❤❡ ♠❛❦✐♥❣ ♦❢ t❤❡ ✇♦r❧❞ t♦ ❡♥❞✱ ❧✐❦❡✇✐s❡ t❤❡ ♣r❛❝t✐❝❡ ❣♦✐♥❣ t♦ t❤❡ ❡♥❞✐♥❣ ♦❢ t❤❡ ✇♦r❧❞✳ ◆♦t t♦ ❜❡ r❡❛❝❤❡❞ ❜② ❣♦✐♥❣ ✐s ✇♦r❧❞✬s ❡♥❞✳ ❨❡t t❤❡r❡ ✐s ♥♦ r❡❧❡❛s❡ ❢♦r ♠❛♥ ❢r♦♠ ✐❧❧ ❯♥❧❡ss ❤❡ r❡❛❝❤ t❤❡ ✇♦r❧❞✬s ❡♥❞✳ ❚❤❡♥ ❧❡t ❛ ♠❛♥ ❇❡❝♦♠❡ ✇♦r❧❞✲❦♥♦✇❡r✱ ✇✐s❡✱ ✇♦r❧❞✲❡♥❞❡r✱ ▲❡t ❤✐♠ ❜❡ ♦♥❡ ✇❤♦ ❧✐✈❡s t❤❡ ❤♦❧② ❧✐❢❡1 ❑♥♦✇✐♥❣ t❤❡ ✇♦r❧❞✬s ❡♥❞ ❜② ❜❡❝♦♠✐♥❣ ❝❛❧♠❡❞ ❍❡ ❧♦♥❣s ♥♦t ❢♦r t❤✐s ✇♦r❧❞ ♦r ❛♥♦t❤❡r✳✑ The Buddha taught people about the “world” and the way to reach the end of the world, that is, the end of suffering, dukkha.

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