Chapter (6) Various types of kamma:

Chapter (6) Various types of kamma:(need to correction)

        1. Kamma is classified in four ways , with four subdivisions in each group:
    Kamma is classified according to the time in which resufts are produced. There is Kamma which ripens in the same life-time; it is called Dithadhamma Vedaniyn Kamma which is the first of the 7 impulsive moments of consciousness, that is javana Citta, producing its effect during the present life-time.
There is Kamma which ripens in the next life; it is called Upap4ja Vedaniya Kamma which is the 7th or last of the seven impulsive moments ofjavana citta producing its offect or resuft in the next birth or next existance.
We then have kamma which ripen in successive births or rebirths. These are the remaining kammas, namely 2nd, 3nd, 4th, 5th and 6th of the seven impulsive moments of javana citta, which are called Aprapriya Vedaniya Kamma producing their respective effects or resufts in successive births or existences
These three types of Kamma are as bound to produce resufts as a seed is to sprout. But for a seed to sprout, certain auxiliary causes such as soil, rain and sun are required. In the same way, for a kamma to produce an effect, several auxiliary causes such as suitable circumstsneces and surroundings are requireed. ft sometimes happens that for want of such auxiliary causes Kamma does not produce any resuft. In that case, it is called Ineffective Kamma or Ahosi Kamma.

Light of Buddha Dhamma, Chapter (5) Physics, modenm science and Buddha teaching over 2500 years ago.

Chapter (5) Physics, modenm science and Buddha teaching over 2500 years ago.

        Now we come to the last of the Four Noble Truths: Dukkha Nirodha Gamini Patipada, that is the way that leads to Nibbans. It is set forth in the Noble Eightfold Path, which is a co~hensive plan of living in three divisions adopted by Theravadins of Burma, covering the external and internal factors that govern the progress of the individual from the first essential, which is that of holding right views to the last and highest, which is the attainrnent of right Samadhi or contemplative insight.
   

Light of Buddha Dhamma Chapter (4) Buddhism and modern thought

Chapter (4) Buddhism and modern thought 

     There are many indications of an awakening interest in Buddhism as a  system of ethics and philosophy in keeping with the modern thought and suitable for present day needs. Outside Buddhist countries, this awareness is showing itself in various movements for the study and propagation of Buddha’s teaching and more and more thinking people are turning towards it for solution of many a problems that perplex theni Most of us also believe that the fliture of mankind rests with Buddhism, for it is the path to purity which is also the path of peace, the only true and lasting peace for humanity. The dhamma taught by the Buddha does not ask us to accept in any supernatural agency or anything that cannot be tested by experience. That is why it is unique among the systems of phisolophy, religious, psychology and ethics, and the only form of religious teaching that can survive the critical examination of any scientific mind. The Buddha was the only religious teacher who was truly scientific in his

Light of Buddha Dhamma Chapter (3 ) Atom

Chapter (3)  Atom

    There are over one million kinds of thing in the world according to the scientific point of view. Each of them contains an element or more. Although the number of these elements is less than 100, in this phenormenal world man manipulates them to become objects of our sight, sound, smell, taste, touch contact etc., in our daily life. Element means solid mass, liquid, gas or vapour, but whatever it is it may be mixed or compounded with minute particles called atoms. These particles are so small that they cannot be seen even ifyou look at them with a most powerfill microscope. All atom having a specific kind of element in it is quite different from one having another kind of element. For an example, an atom having an element called iron in it has a different kind of form and a different kind of quality. All atom having copper, oxygen of any other kind of element is quite unmistakably differint in form and quality from other atoms. But in their effort to describe the form of an atom they had failed to come near the right one. According to their way of thinking atom was a soild mass looking very much like a tiny sand. In the present age of the modern science there is no foundation in the theory that atom is a solid mass. whatever it may be, if it becomes a minute particle after its composition with a specific kind of other element it is not a solid mass at all but a mere vaccun of
nothingness.
   

Light of Buddha Dhamma Chapter (2)Anatta Dhamma

Chapter (2) Anatta Dhamma
    Then again in the Khuddka Nikaya the Buddha says in a similar vein:  “Anicca Vata sankliara uppadavaya dhammino uppa~itva nirojjhanti tesam vupasamo sukho”. It means that all compounded and conditioned things or phenomena are suffering; this connotes the ceaseless process of pancakkhandha appearing and disappearing without a stop, which is suffering. The cessation of the process of appearing and disappearing is bliss (Nibbana).
   

Light of Buddha Dhamma Chapter (1) Gotami and Abhaya Kumara Sutta

Chapter (1)

            I would like to bring to notice here a very interesting passage the Samkhitta Sutta of the Anguttara Atthaka in which the Buddha is said to have declared to Bhikkhuni Gotami the differences between the dhamma taught by the Buddha and those of

imitation and fraud:

Yeca kho tum Gotami dhamme najaneyasi

ime dhamma saragaya samvattanti, no viragaya

samyogaya samvattanti,  no visamyogaya 

acayaya samvuttanti, no apacayaya

mahicchataya samvuttanti, no appicchataya

asantutthiya samvuttanti, no santutthiya

sanganikaya samvuttati, no pavivekaya

kosajjaya samvuttanti, no viriya-rambhaya

dubbharataya samvuttanti, no subharataya ti

Ekam tena Gotami dha reyyasi.

Neso  dhammo neso vinayo

netam sattu sasanam ti.

            The meaning is: Gotami;

ေတာေလးဆယ္၀ိပႆနာ ကမၼ႒ာန္း

ေတာေလးဆယ္၀ိပႆနာ ကမၼ႒ာန္း

                  

      ယခုဆက္လက္၍ ၀ိပႆနာနယ္တြင္ ေတာေလးဆယ္ဟု ေက်ာ္ၾကားသည့္႐ုပ္နာမ္ ခႏၶာငါးပါးတို႔ကို အနိစၥေတာ၊ အနိစၥအျပားဆယ္ပါး၊ ဒုကၡေတာ ဒုကၡအျပားႏွစ္ဆယ့္ငါးပါး၊ အနတၱေတာ အနတၱအျပားငါးပါး အားလံုးေပါင္း ေလးဆယ္ေသာေတာတို႔ကို ကမၼ႒ာန္းအာ႐ံုတင္ကာ ႐ႈနည္းကို ေဖာ္ျပပါဦးမည္။ဤကမၼ႒ာန္း႐ႈနည္းသည္ အမွန္အားျဖင့္ မဟာသတိပ႒ာန္ ပါဠိေတာ္လာ ဓမၼာႏုပႆနာ

သတိပ႒ာန္းတြင္အကၽြမ္း၀င္ပါသည္။

                   ၎ကမၼ႒ာန္း စီးျဖန္းနည္းအတိုင္း ေန႔စဥ္ ညစဥ္ဆိုသလို ရြတ္ဖတ္သရဇၩာယ္ပါလွ်င္ ၀ိပႆနာလုပ္ငန္းတြင္ အထူးအက်ိဳးမ်ားမည္မွာ ေသခ်ာလွပါသည္။ ေတာေလးဆယ္ဟူေသာ မဟာသတိပ႒ာန္ဓမၼာႏုပႆနာ ကမၼ႒ာန္း႐ႈနည္းသည္ ၀ိပႆနာဥာဏ္ဆယ္ပါးအနက္ ပဋိသခၤါဥာဏ္မည္ပါသည္။ အရွင္သာရိပတၱၱရာမေထရ္ျမတ္သည္ ပဋိသမီ္ၻဒါမဂ္၌ နိဗၺာန္ကို ဤေတာေလးဆယ္ေခၚ အနိစၥဆယ္မ်ိဳး၊ ဒုကၡႏွစ္ဆယ့္ငါးမ်ိဳး၊ အနတၱငါးမ်ိဳးတို႔ျဖင့္ျပျခင္းျဖစ္ပါသည္။