An Introduction to the Dhamma

May this gift of Dhamma, dedicated to Sister Sudhamma

(Pauline Ofner, 1927 1979 ! "ho introduced the donors to the Path,
along "ith constant reminders to #$e mindful %o"&, 'e a 'lessing to
all(
#$etter than a thousand useless "ords, is one useful "ord
hearing "hich, one attains )eace(&
D*AMMPADA 1++


P,-.A/-
0he A'hidhamma is the higher teaching of the $uddha( It
contains the essentials of the $uddha Dhamma "ithout the need for
con1entional terminology( It deals directly "ith those elements
"hich constitute the e2act nature of our e2istence, and all 3uestions
of a con1entional nature are left aside( 0his should not deter one
from )lunging into the A'hidhamma ho"e1er( Once 'egun, the
A'hidhamma can lead us on to a 'etter understanding of the )ractise
of insight (1i)assana!(
A study of the A'hidhamma can 'e of immense 1alue to us in
coming of terms "ith the nature of life and understanding it in the
"ay of momentary e1ents( It is made clear that life e2ists as
moments only( 0he )ast moments ha1e gone, they cannot 'e made to
come 'ac4( 0he future has not yet come, so it does not yet e2ist( 0he
)resent moment is no" and is all that really e2ists( 0hrough the
study of A'hidhamma the moments of life are analy5ed into their
res)ecti1e factors of consciousness, mental factors and the o'6ects of
consciousness( 7holesome moments are distinguished from
un"holesome moments in such a "ay that "e can understand the
difference 'et"een the t"o and thus ena'les us to de1elo) more
"holesome in life( 0he A'hidhamma ena'les us to see the difference
'et"een all the different moments of life to 4no" that the moment
of seeing is different from the moment of hearing, that hearing is
different from thin4ing a'out "hat "e hear, that tasting is not the
same moment as smelling, that e1en the taste is not the same as the
tasting, and so on( 0he A'hidhamma assists us to understand this
momentariness of life( 8ife is 'ut a moment, conditioned 'y )ast
moments, arising for an instant then )assing a"ay again to 'e
follo"ed 'y the ne2t moment9s arising( 0"o consecuti1e moments
are ne1er the same(
0hese t"o essays ha1e 'een )u'lished in 'oo4 form to assist
those interested in the $uddha9s teachings to attain a general
understanding of the A'hidhamma and to aid in encouraging those
"ho "ish to )ursue further this )art of the $uddha "ord( 0his
1olume contains t"o essays of a general nature, a suggested reading
list for further study and an a))endi2 of the )aramattha dhammas
(a'solute realities!( 0hen a series of addresses around the "orld for
o'taining information and assistance(
0he first essay "as "ritten as an introduction to the to)ic of
A'hidhamma for a tertiary /om)arati1e ,eligious Study class in
Adelaide, South Australia( 0he second essay "as "ritten as
introductory article for a Dhamma )u'lication in *olland( 0hey 'oth
ho)e to )ro1ide a general 4no"ledge of the $uddha9s teaching as
contained in the A'hidhamma:Pita4a of the Pali /anon(
7e should a))ly oursel1es to the study of all )arts of the
$uddha9s teaching contained in the Pali /anon: to the ;inaya (the
'oo4s of disci)line for the Sangha!, to the Suttas (the 'oo4s of
discourses! and to the A'hidhamma( Our o"n clarification of the
teachings through reading, "ise consideration and contem)lation "ill
'e of much 'enefit to us and to all others "ho come into contact "ith
us( As "e understand more and more the $uddha9s teaching, "e "ill
'e more 4ind, more considerate and more harmless (in the true sense
of causing no harm! to all our fello" 'eings( It is ho)ed that this
small introductory 'oo4 "ill hel) to de1elo) that understanding(

Dhamma Study <rou),
%e" =ear,
19>+
$ang4o4(

A'hidhamma %otes

$y
?ill ?ordan and ,ichard <iles
7hat is A'hidhamma @

A'hidhamma is a "ord from the Pali language, the language in
"hich the 0hera1adin records of the teachings of the $uddha ha1e
'een recorded and )assed do"n to the )resent day( 0he "ord is
com)osed of the t"o )arts, Aa'hiB meaning AhigherB or AgreaterB and
AdhammaB "hich means ArealityB or AtruthB (it can 'e loosely translated
as to mean Ae1erything "hich is realB!( So the "ord AA'hidhammaB
means the Ahigher truthB or Athe higher teachingB(
0he A'hidhamma itself is a collection of se1en 'oo4s of
teachings( It is the third of the three sections of the Pali /anon (the
collected teachings of the $uddha in the Pali language!( 0he three
sections areC:
1( 0he ;inaya Pita4a the rules of disci)line for mon4s and nuns
of the Sangha (the order!(
2( 0he Suttana Pita4a the collections of discourses, stories and
1erses deli1ered 'y the $uddha and his disci)les(
D( 0he A'hidhamma Pita4a the )hiloso)hical and analytical
summation of the teachings(
0he A'hidhamma consists of se1en 'oo4s( 0hese 'oo4s are named as
follo"sC:
1( 0he Dhammasangani the enumeration of all mental and
material )henomena(
2( 0he ;i'hanga the 'oo4 of treatises of all )henomena(
D( 0he Dhatu4atha: the discussion of the grou)s, 'ases and
elements of e2istence(
E( 0he Puggala)annatti: the descri)tion of indi1idual ty)es
of )ersons(
F( 0he Gatha1atthu: the discussion of )oints of contro1ersy
"ith schismatic sects(
H( 0he =ama4a: the 'oo4 of )airs of 3uestions(
7( 0he Patthana: the 'oo4 of origination, conditionality and
de)endence of all the )henomena of e2istence (this is the largest and
the most im)ortant A'hidhamma "or4!(
0he 'oo4s of the A'hidhamma then, analy5e in minute detail the
mental states and material states that com)rise "hat "e call our life
and "hat "e call the "orld( In the A'hidhamma analysis there is no
mention made of )ersons, )laces or o'6ects( 0his is 'ecause they do
not e2ist in the ultimate sense( 0hey are only mere con1entional
names and la'els for the )ur)oses of identification and
communication( In reality, all that e2ists is only material
)henomena and mental )henomena( 0he Pali "ord for mentality is
AnamaB and the "ord for materiality is Aru)aB( 0hat "hich "e call a
)erson, )lace or thing is in fact 6ust different ty)es of mental and
material )henomena occurring one after another "ith e2treme
ra)idity and gi1ing the a))earance of a coherent and lasting "hole(
0hrough the e2amination of the A'hidhamma it is made clear that
there are no coherent and lasting "holes, 6ust many different
moments of reality follo"ing on one after another and that "hat "e
call Athe "orldB is in fact a succession of these momentary
)henomena(
?ust as the "ord AchariotB is 'ut a mode of e2)ression for a2le,
"heels, chariot:'ody, )ole and other constituent mem'ers, )laced in
a certain relation to each other, 'ut "hen "e come to e2amine the
mem'ers one 'y one, "e disco1er that in the a'solute sense there is
no chariot( And 6ust as the "ord AhouseB is 'ut a mode of e2)ression
for "ood and other constituents of a house, surrounding s)ace in a
certain relation, 'ut in the a'solute sense there is no house( And 6ust
as the "ord AfistB is 'ut a mode of e2)ression for the fingers, the
thum', etc(, in a certain relation, 'ut "hen "e come to e2amine the
)arts one 'y one "e disco1er that in the a'solute sense there is no
fistI in e2actly the same "ay the "ords Ali1ing 'eingB and AegoB are 'ut
a mode of e2)ression for the )resence of the fi1e attachment grou)s
'ut "hen "e come to e2amine the elements of 'eing one 'y one, "e
disco1er that in the a'solute sense there is no li1ing 'eing there to
form a 'asis for such figments as AI amB or AIBBI in other "ords that in
the a'solute sense there is only mentality and materiality (nama and
ru)a!(
(from A0he Path of Purity 'y $uddhaghosa!
0he A'hidhamma also di1ides all the )henomena of
consciousness into moral or s4illful ty)es, immoral or uns4illful
ty)es, ty)es "hich are the direct result of )ast causes and neutral
ty)es "hich )roduce no effect( 0hrough this e2amination of
consciousness one esta'lishes also a moral and harmonious "ay to
li1e so as to 'enefit oneself and others in the course of life( Jltimately
through A'hidhamma one comes to understand reality as it is so that
ignorance of the true nature of reality can 'e eliminated fore1er and
there is no more cause for going on(

0he *istory of the A'hidhamma(

0he se1en 'oo4s of the A'hidhamma "ere "ritten do"n in )rint
in a))ro2imately 2F $(/( Pre1ious to this the entire Pali /anon had
'een committed to memory in 1erse form 'y grou)s of mon4s from
7+ years after the $uddha9s death in FE7 $(/( Of the se1en 'oo4s,
the first, second and se1enth are the oldest and "ere recited as they
stand today at the Second /ouncil of Arahants held in the first
3uarter of the Eth /entury $(/( 0he third, fourth and si2th "ere
com)leted 'y the time of the 0hird /ouncil of Arahants in a'out 2F+
$(/( and the fifth 'oo4 (the Points of /ontro1ersy! dates from the
third /ouncil( 0here "ere introduced to Sri 8an4a (/eylon! through
the arrangement of the son of Ging Aso4a, ruler of all India, shortly
after the 0hird /ouncil( .rom that time on they "ere considered
com)leted and not su'6ect to alteration in any "ay( Jnaltered co)ies
of the entire /anon ha1e e2isted in Sri 8an4a until the )resent day(
0he teachings of the A'hidhamma it is said "ere first taught to the
$uddha9s mother and residents of some of the hea1enly realms
during a )eriod of three months in the se1enth year after the
$uddha9s enlightenment( 0he $uddha also taught the A'hidhamma
to Sari)utta, one of his chief disci)les and the man reno"ned as the
second only to the $uddha9s( Sari)utta in turn taught the
A'hidhamma to the mon4s under his instruction, "hose role it "as to
memori5e and master it( In this "ay the se1en 'oo4s of the
A'hidhamma ha1e come do"n to us intact(

0he 0eaching of the A'hidhamma

0o attem)t to deal "ith the entire teachings of the A'hidhamma
in such a small s)ace is a difficult tas4( So only a short outline "ill 'e
attem)ted here(
0here are t"o 4inds of a'solute realities ()aramattha
dhammas!( 0hey are mental )henomena (nama! and )hysical or
material )henomena (ru)a!( %ama e2)eriences something( ,u)a
does not e2)erience anything( 7hen "e see, for e2am)le, then seeing
is a ty)e of namaI it e2)eriences the o'6ect of seeing "hich is colour,
1isi'le o'6ect or 1isi'le data( ;isi'le data is a ty)e of ru)a( It does
not e2)erience anything (this 'eing the characteristic of ru)a!( 0he
same goes for all of our fi1e senses seeing, hearing, tasting,
touching and smelling all e2)erience an o'6ect( 0he o'6ect of the
e2)erience (e(g(, 1isi'le data! is ru)a, "hich does not e2)erience
anything( 7e can then understand that seeing and 1isi'le data are
not the same thing( 0he same goes for hearing and sound, tasting
and fla1our, etc( Also, each ty)e of nama and ru)a are different from
each other( Seeing is not hearing( 0hey do not occur together, they
occur at different moments, although "e are under the im)ression
that they do occur together( 0he same follo"s for the rest of the fi1e
senses( .urther, each ty)e of nama or ru)a cannot occur 'y itself,
they can only e2ist in con6unction "ith other ty)es of nama and ru)a(
%ama (mentality! is di1ided into D 4inds( 0"o 4inds of nama are
conditioned and the third 4ind is unconditioned( 0he four 4inds of
a'solute realities are thenC
1( consciousness (citta!
2( mental factors or mental formations (cetasi4as!
D( materiality (ru)a!
E( ni''ana
%i''ana is the one 4ind of unconditioned reality( It is not
matter, it is not a )lace "here one goes, it has no form or sha)e or
solidity, it is not something that one unites "ith( It is a mental
)henomena, 'ut it is different from consciousness and mental
factors( It is unconditioned( 0hat means that there are no causes
"hich ma4e it arise( It does not 'egin and it does not end( It does
not e2)erience anything, 'ut it can 'e the o'6ect of e2)erience( It is
e2)erienced 'y su)ra:mundane consciousness, i(e(, the consciousness
that contains fully de1elo)ed "isdom( It is also im)ortant to note
that it cannot 'e understood intellectually( It can only 'y directly
e2)erienced "hen "isdom has 'een sufficiently de1elo)ed(
0he other 4inds of nama and ru)a are all conditioned, i(e(, they
all arise 'ecause of )ast and )resent causes( 0hey are all conditioned
'y one another(
/itta (consciousness! is of >9 different ty)es( /ittas are di1ided
into four categoriesC
1( Moral or s4illful consciousness (4usala citta! 21 ty)es
2( Immoral or uns4illful consciousness (a4usala citta! 12
ty)es
D( ,esultant consciousness (1i)a4a citta! DH ty)es
E( Ino)erati1e consciousness (4iriya citta! 2+ ty)es
Moral consciousness is di1ided according to "hether it is
accom)anied 'y )leasant or indifferent feeling, "ith "isdom or
"ithout "isdom and )rom)ted or un)rom)ted( 0he other 1D ty)es
of moral consciousness are nine of the meditati1e states and four of
the consciousness "hich e2)erience ni''ana( -2am)les of the first 21
"ould 'e moments of generosity to"ard other 'eings, moments of
restrain from lying, 4illing or stealing, moments of res)ect for "ise
)eo)le, moments of insight into the true nature of things or moments
of meditati1e a'sor)tion )racticing tran3uility meditation(
0here are 12 ty)es of immoral or uns4illful consciousness( 0hey
are also di1ided according to "hich feeling they are accom)anied 'y,
"hether they arise "ith or "ithout "rong 1ie"s (of reality! and
"hether they are )rom)ted or un)rom)ted( 0hose ty)es of immoral
consciousness arising "ith attachment are accom)anied 'y )leasant
or indifferent feeling "hile the t"o arising "ith a1ersion (either
)rom)ted or un)rom)ted consciousness! are accom)anied 'y
un)leasant feeling( 0here are t"o ty)es of ignorance accom)anied 'y
indifferent feeling, one "ith dou't and one "ith restlessness(
-2am)les of immoral consciousness "ould 'e "hen "e get angry,
"hen "e are 'ored, "hen "e are de)ressed, "hen "e are a'sor'ed in
'eautiful things, "hen "e 4ill or steal or lie to )eo)le or "hen "e are
restless(
0hey are DH ty)es of resultant consciousness (i(e( the result of
)re1ious s4illful or uns4illful deeds!( 7hen "e see, hear, taste, smell
or touch )leasant or un)leasant o'6ect it is result( Also there are
again 9 ty)es of resultant consciousness e2)erienced in the
meditati1e states, and E ty)es "hich arise at the moments of
e2)eriencing ni''ana(
0hey are finally 2+ ty)es ino)erati1e consciousness( In
o)erati1e means that they ha1e no effect in terms of cause and result(
0hey occur in the sense:door and in thought )rocesses of enlightened
'eings and again in 9 of the meditati1e states(
/itta is the chief mental )henomena of e2)erience( So in seeing,
for e2am)le, the function of the moment of seeing (citta! is to see the
o'6ect( /itta is the chief e2)eriencer(
0he other category of nama is the cetasi4as (or mental
formations!( 0hese mental factors arise accom)anying each moment
of e2)erience (each citta!( 0here is not one moment of e2)erience
occurring "ithout at least some of them( 0heir function is to add to
the e2)erience each in their o"n "ay( -ach cetasi4a or mental factor
has its o"n s)ecial characteristic 'y "hich it is recogni5ed and
function "hich it )erforms( .or e2am)le, the characteristic of conceit
is haughtiness and self:)raise is its function(
0here are F2 different ty)es of cetasi4as( Some e2am)les of
them are feeling, )erce)tion (or memory!, contact, intention,
attention, effort, interest, desire: to: do, restlessness, attachment,
conceit, hate, en1y, a"areness, confidence, detachment, 'alance of
mind, concentration, 4indness, com)assion( 0hey arise "ith each
moment of consciousness in grou)ings of certain ty)es( .or e2am)le,
4indness and hate cannot occur together at the same moment,
restlessness and 'alance of mind cannot occur together, com)assion
and conceit cannot occur together, etc( 0here are se1en of these
mental factors "hich occur "ith e1ery moment of consciousnessC :
they are contact, feeling, )erce)tion (or memory!, intention,
concentration, )sychic life and attention( 0hey are called the
uni1ersal cetasi4as( 0here are H )articulars (i(e( they occur "ith
)articular states of consciousness!, there are 1E immoral factors, 19
'eautiful factors, D a'stinences, 2 illimita'les (com)assion and
sym)athetic 6oy! and one further factor, "isdom and 4no"ledge(
0he final category of a'solute realities is material )henomena or
ru)a( 0here are 2> classes of ru)a, 1H 'eing classified as su'tle and
12 as gross( 0here are the four great elementsC:
1( element of earth, or solidity
2( element of "ater, or cohesion
D( element of fire, or tem)erature
E( element of "ind, or motion
0he four great elements al"ays arise "ith those ru)as "hich are
4no"n as the deri1ed ru)as( 0he deri1ed ru)as are the )hysical
sense:organs of eye:sense, ear:sense, taste:sense, etc(, and the sense:
o'6ects of color, sound, smell and fla1or( Other e2am)les of ru)a are
the male or female characteristic, heart:'ase, nutriti1e essense (food!,
s)ace, lightness, 'odily intimation, s)eech intimation, etc( All that
matter consists of is these 2> different ty)es of ru)a in different
com'inations(
7hene1er "e see, hear, taste, smell or touch an o'6ect, that
e2)erience, as "as mentioned 'efore, is resultant: consciousness
(1i)a4a:citta!( It is the result of a deed )erformed at some time in the
)ast( 0he area of cause and result (4amma and 1i)a4a! is most
im)ortant in A'hidhamma( 0o sort out e2)erience into cause and
result can cast our li1es into a much clearer )ers)ecti1e(
0he $uddha enumerated ten ty)es of moral and s4illful action
and ten ty)es of immoral or uns4illful action through 'ody, s)eech or
mind( Moral action, "hene1er )erformed, "ill al"ays 'ring a
)leasant result at some time in the future( Immoral action "ill
al"ays 'ring an un)leasant result( 0he ten immoral actions areC:
1( 4illing
2( stealing
D( se2ual misconduct
E( lying
F( slandering
H( rude s)eech
7( fri1olous tal4
>( co1etousness
9( ill "ill
1+( "rong 1ie"
0hese ten ty)es of action "hene1er )erformed, no matter "hat
the 6ustification that "e ma4e for them, are al"ays immoral actions
and ca)a'le of )roducing an un)leasant result( 0his means that
a'ortion, mercy:4illing, insect destruction, ta2:dodging, a'usi1e
s)eech, etc(, are all immoral actions( It is current in this society and
has 'een in many societies throughout history for men and "omen to
6ustify certain deeds "hich they consider in their 'est interests (for
e2am)le, to ta4e the li1es of other )eo)le in "ars! 'ut in fact, the
$uddha )ointed out that destruction of other 'eing9s li1es is ne1er to
the "elfare of oneself or the other 'eing( 0he 6ustification for 4illing
is 6ust thin4ing, 'ut the actual moment of 4illing is al"ays immoral
and ne1er to any'ody9s 'enefit( 7e ha1e un)leasant moments in our
li1es and "e ha1e )leasant moments( 7e ha1e sic4ness, disease,
accidents, our hus'ands or "i1es lea1e us, )eo)le sometimes a'use
us, they misre)resent us, our electrical gadgets 'rea4 do"n, our
'odies "ear out, our children lea1e us( 7e meet friendly )eo)le, "e
recei1e gifts, "e ha1e a strong 'a'y, "e ha1e good eyesight, "e ha1e a
'eautiful )artner, "e li1e in a )leasant house "ith 'eautiful children(
All of these things ha))en to us 'ecause of deeds )erformed at some
time in the )ast, "e don9t 4no" "hen( 7e li1e our li1es around the
)leasant results that "e "ish to recei1e( 7e "ant a nice house, "e
"ant )eace and 3uiet, "e "ant an e2cellent record collection, "e "ant
to see only the 'est films, "e loo4 for"ard to delicious, "ell:)re)ared
food( $ut these things come to us only 'ecause of moral deeds "e
ha1e )erformed in the )ast( 0he only "ay to recei1e more of this is
not to clim' o1er the ne2t man, not to cheat on ta2, not to lie a'out
our 3ualifications, not to a'use other )eo)le, 'ut to 'e 4ind,
res)ectful, generous, honest and u)right in character( 0he $uddha
taught 3uite clearly that it is deeds in the )ast that determine our life
situation right no"(
0here are 1+ ty)es of moral actionsC
1( generosity
2( restraint (from lying, 4illing, etc(!
D( mental de1elo)ment (tran3uility and insight!
E( res)ect (for teachers, )arents, the $uddha, etc(!
F( ser1ice ('eing hel)ful!
H( sharing of merit ("ith 'eings in other )lanes!
7( re6oicing in othersB merit
>( listening to Dhamma
9( teaching Dhamma
1+( straightening one9s 1ie"s (understanding!
Some of these ten ty)es of actions are ones that are not 1ery
)o)ular these days( ,es)ect for the teachers and )arents, and for
other9s o)inions, is something "e don9t )ractice 1ery much( Sharing
of merit is not )racticed at all in "estern countries today( It is
something difficult for us to understand since "e don9t admit the
e2istence of other realms of 'eings( 0he last three ty)es are
concerned "ith the teaching of $uddha:dhamma( 7hen "e teach,
listen and understand sincerely then this is a moral action(
Gamma (or 4arma! can also 'e understood more )recisely as the
cetasi4a or mental factors call intention (cetana!( 0here is intention
arising "ith e1ery moment of consciousness as it is a uni1ersal
mental factor( 7hen intention is strong enough to moti1ate deeds
through 'ody or s)eech then the intensity of intention (cetana! is
stronger( 7hen intention moti1ates one of the ten ty)es of moral or
immoral actions through 'ody, s)eech or mind then it is called
4amma 'ecause it is strong enough to )roduce a result at some time
in the future(
$irth and death are dealt "ith in minute detail in the
A'hidhamma( 0he $uddha taught that life or e2istence is a cyclic
)rocess "ith 'eings dying and )assing on to other e2istences
according to their moral and immoral deeds( 0his is different from
other teachings containing the )rinci)le of re'irth "hich maintain
that a 'eing can ne1er 'e 'orn into a more un)leasant e2istence that
their )resent one( 0he $uddha maintains that life, far from 'eing
necessarily )rogressi1e, can for many 'eings 'e a destructi1e and
do"n"ard )rocess( *e li4ens it a "heel turning around and around
"ith no end to it( $eings are e1er re)eating mista4es or )erforming
deeds due to their ignorance of the "ay things are "hich "ill 'ring
them more and more unha))iness in the future(
0he $uddha enumerated D1 )lanes of e2istence through "hich
'eings continually )ass according to their deeds( 0here are E "oeful
or unha))y )lanes, the human )lane, H )lanes of angels (or de1as!
and 2+ )lanes of 'rahmas or gods( -2istence in all of these )lanes
has one thing in common, it is tem)orary, it does not last( A 'eing
'orn into any )lane of e2istence has to e1entually )ass out of it and 'e
re'orn else"here( So then hea1en is not the end of it all, it is only one
)lane of e2istence from "hich a 'eing must e1entually fall again to a
lo"er e2istence( 8ife in the hea1enly )lanes is of course e2ceedingly
)leasant and 'lissful and lasts for a long, long time com)ared to
human e2istence(
0he lo"er unha))y )lanes consist of the hell realms in "hich
there is constant suffering, the realm of titans "here 'eings are
constantly fighting one another, the realm of unha))y ghosts "here
'eing "ander a'out in em)ty landsca)es "ithout food or drin4 or
"ander a'out (after their death as a human 'eing! follo"ing family
and friends or homes they once li1ed in, una'le to communicate "ith
the )eo)le they 4ne", and de)endent u)on those humans "ho
remem'er them for food and drin4( .inally, the animal realm "hich
is all the 'irds, animals, insect, fish, etc(, that "e see or don9t see
a'out us( 7e all )ass 'ac4 and forth through these realms
continuously from ha))y to unha))y and 'ac4 again, round and
round "ithout end(
0he $uddha also e2)lained that there has 'een no 'eginning to this
"heel, to the round of 'irths, and there "ill 'e no end as long as there
is ignorance of the true nature of life(
0he "orld "ithout end is this round of 'irth and death( %o
'eginning can 'e seen of those 'eings hindered 'y ignorance, 'ound
'y cra1ing running through the round of 'irth and death( ?ust as if a
man should cho) u) all of the stra"s, 'oughs, t"igs and lea1es in
India and )iling them together should lay them in a hea), s3uare 'y
s3uare, sayingC A0his is my mother, this is the mother of that mother
of mineB, :still unsu))lied "ould 'e the mother9s of that man( %ay, to
su))ly them all, the stra", 'oughs, t"igs and lea1es in this India
"ould come to an end and 'e used u), ere this "ere done(
(from the <rou)ed Discourses, ii, 17>!
0he details of the death )rocess at the time at "hich a 'eing dies
and ta4es re'irth else"here in another life are as follo"s( In the last
thought )rocess 'efore death a deed )erformed some"here in the
)ast surfaces (it can 'e from this life or any other life! and 'ecomes
the o'6ect of that thought )rocess( If there is no deed strong enough
at that moment, it "ill instead 'e a ha'itual thought )attern of some
sort that 'ecomes the o'6ect of that last thought )rocess( 0hen
according to our reaction to that deed or thought, "hether it 'e a
"holesome reaction or an un"holesome reaction (4usala or a4usala!
"e "ill 'e 'orn in a ha))y realm if it is "holesome or an unha))y
realm if it is un"holesome( .or e2am)le, if "e 4illed some'ody
during this life and that deed is the o'6ect of thought at that last
moment and "e react to it "ith regret or a1ersion then that is an
un"holesome reaction( 0he follo"ing moment is called death:
consciousness (cuti:citta!( 0hat is the last moment of life( 0he ne2t
moment is called 'irth:consciousness ()atisandhi citta! and that is
the first moment of life for the ne" 'eing( 7hen the last )rocess "as
un"holesome then the re'irth is in an unha))y )lane, say as a dog(
0hat )atisandhi citta "ill 'e the moment of conce)tion in the "om'
of the mother(
7e ha1e no control o1er this )rocess( 7e cannot determine
"here "e "ill 'e 'orn ne2t( 7e cannot arrange things so that at our
death the right things "ill occur to us and "e "ill o'tain a ha))y
re'irth( 7hate1er )ersons surround us or hel) us they cannot
determine our last thought )rocess( It de)ends u)on deeds in the
)ast "hat ha))ens to us at death( It is further deeds that determine
our 'ody, the family "e are 'orn into, "hether "e "ill 'e "ealthy or
not, "hether "e "ill die at an early ageI e1erything that "e
e2)erience is 'ecause of deeds in the )ast( =ou can see then ho"
im)ortant an understanding of moral and immoral deeds is( 7ithout
this understanding 'eings "ander through life sometimes doing the
most atrocious things to each other( All of this ha))ens through
ignorance of the true nature of the la" of cause and effect(
0he )rocess 'y "hich one comes to understand the truth is also
e2)lained in the A'hidhamma( 0here are four stages of
enlightenment( 0hese four stages are called, first the stream:"inner,
second the once:returner, third the ne1er:returner and fourth the
fully:enlightened one( At the first stage, a 'eing has eliminated the
first three fetters "hich 'ind one to the "heel of e2istence( 0hese
three fetters are "rong 1ie" ("hich is an incorrect 1ie" of the "ay
things are, i(e(, that there is a self, that there really are )ermanent
)eo)le and things rather than 6ust momentary )hysical and mental
)henomena!, dou't (a'out the truth of the Dhamma! and adherence
to rule and ritual (that there is a method or a techni3ue or something
"hich one )erforms that "ill lead one to enlightenment!(
Stream"inner (sota)anna! means one has entered the stream to final
enlightenment and that there are no more conditions to 'e 'orn in a
lo"er )lane than of a human 'eing( A once:returner (sa4adagami!
lessens his attachment and a1ersion( *e is called once:returner
'ecause he can return only once more to the human )lane( A ne1er:
returner (anagami! eliminates t"o further fetters, these 'eing sense:
desire and a1ersion( *e has no more desire for sense:o'6ects and no
more disli4e for un)leasant things( 0he ne1er:returner does not
return to the human )lane again( If he dies as an anagami he is 'orn
into a god realm "here he attains final enlightenment( 0he last stage
is the fully enlightened one (the arahant!( *e has eliminated the last
fi1e fetters "hich 'ind him to the "heel of e2istence( 0here are
attachment to e2istence in the form:god realms, attachment to
e2istence in the formless:god realm, conceit, restlessness and
ignorance( $ecause of the first of these t"o fetters 'eings are 'orn
into the god realms( 7hen they are eliminated there is no more
desire for any e2istence at all( 0here are then, ten fetters "hich 'ind
us to the "heel of e2istence(
7hat ha))ens to an arahant "hen he dies@ *e has eliminated
all un"holesome tendencies from his character including the desire
to go on 'eing 'orn( *a1ing 'ecome enlightened during this life, he
"ill die at the time "hen his lifes)an has e2)ired( Since there is no
more desire to go on, "hen the last moment of life for the arahant
finishes it is not follo"ed 'y another re'irth consciousness( 7hen "e
die, it is immediately follo"ed 'y another moment (of the ne2t life!I
"hen an arahant dies, that is all( %o more e2)erience( %o more
re'irth( 0his is called 'y the $uddha the only true )eace(
0here are three more as)ects "hich should 'e discussed: 0he
8a" of De)endent Origination, the three 'asic characteristics of
e2istence and the .our %o'le 0ruths(
De)endent Origination is the $uddha9s e2)lanation of ho"
states of e2istence come to 'e and ho" they condition each other(
States arise de)endent on each other in this "ay:
De)endent on ignorance arises 4armic acti1ities
De)endent on 4armic acti1ities arises consciousness
De)endent on consciousness arises mind and matter (nama:
ru)a!
De)endent on mind and matter arise the si2:fold 'ases (the F
senses and thin4ing!
De)endent on the si2:fold 'ases arises contact
De)endent on contact arises feeling
De)endent on feeling arises cra1ing
De)endent on cra1ing arises gras)ing
De)endent on gras)ing arises 'ecoming
De)endent on 'ecoming arises 'irth
De)endent on 'irth arises decay, death, sorro", lamentation,
)ain, grief and des)air
0hus arises the "hole mass of suffering(
7e can see then that at the root of it all is ignorance( 0hat is
defined as ignorance of the .our %o'le 0ruths( 0he .our %o'le
0ruths state thatC
1( 8ife is unsatisfactory or suffering (du44ha!(
2( Suffering arises 'ecause of desire(
D( 0here is a )ath leading to the cessation of suffering(
E( 0he )ath leading to the end of suffering is the -ightfold
Path(
7hen one does not understand these truths directly one is
su'6ect to continual re'irth in the "heel of e2istence( 0he -ightfold
Path "hich is the "ay leading to the end of suffering is these eight
factorsC: ,ight understanding, ,ight 0houghts, ,ight S)eech, ,ight
Action, li1elihood, ,ight -ffort, ,ight Mindfulness, ,ight
/oncentration(
It could 'e )ointed out that the -ightfold Path is often taught as
a A)athB "hich one follo"s 'y de1elo)ing each of the factors )iece 'y
)iece until there are all )erfected( In the A'hidhamma it is made
clear that the -ightfold Path is in fact only momentary )henomena
li4e e1erything else( 0he -ightfold Path is not a A"hole )athB "hich
one follo"s, 'ut at the moment that a "holesome moment of "isdom
(the "isdom that understands the true nature of things! arises then it
is accom)anied 'y the -ightfold Path factors as mental factors
(cetasi4as!( .i1e of these factors accom)any e1ery moments of true
"isdom( 0he "hole eight occur together only at the moments of
enlightenment(
.inally, the $uddha also e2)lained that there are three things
characteri5ing all elements of e2istenceC: this is, they are du44ha
(they are unsatisfactory, there is no lasting satisfaction in them!, they
are anicca (they are im)ermanent, they do not last e1en for a
moment! and they are anatta (there is not a lasting )erson, self or
something in anything, they are all em)ty of self!(

7hat is *a))ening ,ight %o"@

=ou may "onder "hat is the )oint of all these classifications( Are
they of any use to one in coming to understanding the truth of the
"ay things are@ 7hen the A'hidhamma enumerates lists of ty)es of
consciousness and lists of ty)es of matter this is so that one can
understand that this is all that there really is right no"( 7e sit and
"e tal4 and "e thin4 and "e mo1e a'out 'ut "e do not reali5e that
our sitting and tal4ing and thin4ing, etc(, are in fact conditioned 'y
many different things( 7hen "e sit do"n ho" do "e 4no" that "e
are sitting@ =ou may say, #7ell, it is o'1ious, isn9t it@& $ut AsittingB is
4no"n 'ecause of different e2)eriences through the 'ody:sense and
the eye )erha)s, and "e remem'er that these e2)eriences "hen
occurring all together are con1entionally 4no"n as sitting( It is, in
fact, a ty)e of ('ody:sense! consciousness "hich e2)eriences
hardness through the 'ody, seeing "hich sees and memory "hich
remem'ers "hat "e are doing( $ody:sense, seeing and memory are
all ty)es of nama "hich are conditions( 0hey are each different and
each ha1e different functions( *ardness is a ty)e of ru)a (matter!( It
cannot 4no" anything a'out anything( *ardness is not a seat( ASeatB
or AchairB are con1entionally la'els "e gi1e to other sets of e2)erience
through different senses( %one of these e2)eriences is a )erson
sitting( -ach is different( -ach e2)erience occurs at a different
moment( So in reality no A)ersonB e2ists "ho is AsittingB on a AchairB(
0here are 6ust different realities occurring one after another through
different senses( 0his may still not seem clear, 'ut )erha)s if "e
a))ly this 4no"ledge to all of our life, "e can see that )ain, for
e2am)le, is 6ust un)leasant result (of deeds in the )ast!, that the
a1ersion to )ain is 6ust nama, that the un)leasant feeling "hen there
is )ain is also 6ust nama( 7hen )eo)le insult us, it is 6ust sound
a))earing through the ear( It is only "hen "e see and hear AthingsB
"hich "e don9t li4e that "e ha1e all our )ro'lems, "orries, strife and
"oe( 0o understand A'hidhamma is to understand that there is 6ust
seeing, hearing, thin4ing, touching, tasting, etc(, 'ut no )erson in
them( 0his 4no"ledge as it de1elo)s, ultimately 'rings us release
from this unsatisfactory "heel of e2istence(
0o finish, a 3uote from A0he Path of PurityB 'y $uddhaghosa, a
'oo4 recogni5ed as the greatest "ritten summary of the 0hera1adin
teachings in e2istence todayC
As long as a man is 1ague a'out the "orld,
A'out its origin, a'out its ceasing,
A'out the means that lead to its cessation,
So long he cannot recogni5e the truths(