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මුල් සිංහල වීඩියෝව සඳහා Play කරන්න
As Fear Increases, Time Decreases | Thiththagalle Anandasiri Thero
A Note on the Source Text: This translation was prepared from a transcript of the original video recording. As the source transcript may have contained inaccuracies, there may be variations between this text and the original audio, particularly in the spelling of personal names, the titles of Suttas, and the rendering of Pali verses.
Gemunu:
[Music] [Music] [Applause] Ayubowan. Welcome to our regular program, Sithuwili Sakmana. First and foremost, I believe we must express our gratitude for your feedback. We received a truly unexpected number of responses. When looking at these responses, we can actually categorize them into a few different types.
This is because many of those comments contained highly meaningful and profound ideas. A large number of enthusiastic people have joined us, eager to continuously inquire about these topics, to discuss them with the Venerable Thero, and to gain a deeper understanding. We must offer our boundless gratitude to them. First of all, Venerable Sir, may the blessings of the Noble Triple Gem be with you.
Thiththagalle Thero:
May the blessings of the Noble Triple Gem be with you. May you be well.
Gemunu:
We initially began our Sithuwili Sakmana program to facilitate a discussion on the higher teachings (Abhidhamma). We have already broadcasted two programs discussing this topic-
Thiththagalle Thero:
And I believe we have about eight more episodes already recorded, isn't that right?
Gemunu:
Yes,
Thiththagalle Thero:
We have those recordings. You will all have the opportunity to watch them very soon, actually.
Gemunu:
Absolutely. However, before broadcasting those episodes, the Venerable Thero suggested that we take some time in between to answer the questions we have been receiving.
Thiththagalle Thero:
When looking at the comment section, many who have previously studied the higher teachings (Abhidhamma) had expressed their deep joy and appreciation. In fact, a doctor even reached out and offered to print books for us. On the other hand, some individuals were criticizing one another, and many questions had been posted.
Gemunu:
Yes,
Thiththagalle Thero:
Gemunu and I discussed this and decided to encourage the audience to leave their questions in the comment section of every episode. We are not referring to unnecessary arguments. [Music] People ask questions simply because they do not know. Therefore, we must provide them with an answer to the best of our understanding, perfectly aligned with the teachings of the Buddha. They are welcome to ask questions regarding their mental struggles as well. It would be highly beneficial and much easier for us if the questions are directly related to the ongoing topic of the program. Moving forward, if there are questions in the comment section of any episode, we will make sure to answer them.
Gemunu:
Yes.
Thiththagalle Thero:
So, this particular episode will serve as a Q&A session conducted by the two of us. Now Gemunu has a lot of questions in hand, having taken screenshots of them. So, we can answer those. The intention here is to allow all of you to actively connect with this discussion. Sithuwili Sakmana is a new channel, and many people have already watched it. Therefore, I make a request to those who have tuned in: if you have listened and this Dhamma has touched your heart, please make sure to share it. Also, back when Gemunu and I did our very first program, we started with just about eight people. Back then, the trend was distributing DVDs; we didn't have the digital platforms we see today.
Today, you have the ability to take short clips from our YouTube videos and share them on your own pages. Just please ensure that you do not distort the teachings, and kindly include the YouTube link to our Sithuwili Sakmana channel. Furthermore, I must mention something else. Gemunu is producing this by bringing in three cameras, hiring an assistant, and spending a considerable amount of his own money. I deeply appreciate this effort. Truly, this is not an easy task for anyone.
When producing a program like this, Gemunu bears a significant cost. We bear these expenses. Because we are doing this in a recording studio, if anyone wishes to offer their sponsorship or support for this noble endeavor, Gemunu will provide my contact number. You can send me a message, and I will speak with you. That would make things much easier for us.
Moving forward, Gemunu, we are planning to take this program to the school level, and subsequently, to conduct the Sithuwili Sakmana program in prisons as well. Therefore, please make sure to post your questions. You ask them simply because you do not know, and we will certainly provide the answers. Similarly, feel free to share your thoughts, criticisms, or suggestions. By doing so, we can make this a truly interactive and dynamic program.
Gemunu:
[Music] [Music] Let me briefly remind everyone of two points we missed earlier. Number one is that we share short excerpts of this program on TikTok and on our Sithuwili Sakmana Facebook page. However, many people sometimes only watch those short clips and do not watch the full program. Consequently, they sometimes jump to conclusions, assuming the context or meaning on their own. Therefore, rather than making assumptions, please listen to the Venerable Thero's complete discourse, listen to the full dialogue, and engage with the entire discussion. Also, Venerable Sir, let us create a small community group on Facebook for this purpose.
Thiththagalle Thero:
People can form a support committee. Furthermore, a Venerable Nun (Bhikkhunī) is currently transcribing every one of these programs into a book. The first one is already written, and she is currently writing the second one. After that [Clears throat], a lay sister proofreads the entire text. Once checked, we compile one book for every four programs. We cannot teach the entirety of the higher teachings (Abhidhamma) simply using a whiteboard here.
Therefore, we have included diagrams and illustrations in these books to explain concepts such as the pure octad of matter (suddhāṭṭhaka) and the cognitive processes (citta vīthi). If someone steps forward to print these books, we would be able to distribute them to some people free of charge. If someone wishes to print a hundred copies, we will hand over all a hundred copies to them so they can distribute them. We have also provided a link, so people can follow along with the YouTube videos.
Similarly, Gemunu, the very first teaching I delivered has now been viewed by a million people. I will answer the questions related to that and discuss the outcomes. Today, we have Dhamma schools not only in Sri Lanka but also globally, such as in Australia. Yes, I believe we printed a substantial number of these books, but the first edition is actually completely out of stock now; we distributed around fifteen thousand copies of it.
The second book contains the teachings on the pure octad of matter (suddhāṭṭhaka) along with the corresponding illustrations. About ten years ago, the cost to print one of these books was only around one hundred rupees. In fact, it was Mr. Amissara who printed most of them for us. I have conducted classes in twenty-two locations for various Dhamma gatherings. These books have been distributed all over Sri Lanka in those places. Almost everyone there has a copy of these books.
Even today, people send me their blessings, mentioning that they use this book to teach in Dhamma schools. [Music] The higher teachings (Abhidhamma) is now a dedicated subject in Dhamma schools. It is also taught in Pali and Buddhist universities. Therefore, if anyone wishes, they can print these materials and distribute them. Alternatively, if someone wants a copy, they can provide their address and phone number. We can have it delivered directly to their home. We do not make any profit from this; we only charge the exact printing cost.
However, the printing costs are a bit higher nowadays. Also, if anyone wishes to print a hundred copies to distribute, we can arrange the printing for them. Or else, [Music] we can simply provide the PDF file for you to print yourself. There is absolutely no issue with that, as we do not expect any profit from this whatsoever. If anyone wants to print these books, we will give them the PDF, and they can print and distribute them freely. There is no problem at all. Therefore, please feel free to do so; it will bring great benefit to many people.
Furthermore, I have delivered many discourses based on Japanese Zen stories [Music]. These have also been compiled into small booklets. On Poya (full moon) days, Gemunu, lay devotees in many temples take these booklets and read them. There are temples in Sri Lanka that do not have many resident monks, yet there are groups of devotees who gather to observe the precepts (sīla). There are also those who have entered the monastic life through these teachings. So, let us join hands and do this together. However, only those who genuinely wish to contribute should do so.
If there are people listening with reluctance, I urge them not to help. They should first watch the programs, and only if a sense of deep faith and clarity (pasāda) arises in their hearts, should they offer their support. This message is specifically intended for those whose hearts have been inspired by the Dhamma.
Gemunu:
Yes. Additionally, in our description box, we have included the Sithuwili Sakmana Patreon link. If you wish to become a Patreon supporter, you can obtain a Patreon membership. If you would like to provide your sponsorship through that platform [Clears throat], that opportunity is also available to you.
Thiththagalle Thero:
Yes, there have also been requests for us to add English subtitles.
Actually, the person who was previously adding subtitles for us eventually ordained as a monk. He is currently ordained and residing in Thailand. Another person who took over adding subtitles also quietly entered the monastic life. So, it seems that everyone who started adding subtitles for these videos ended up ordaining before long! Therefore, if anyone possesses a strong knowledge of English, or even Japanese or Chinese...
I would very much like to have these teachings translated and shared among people of those languages. People with such skills can reach out to us; you can offer your support in that way as well. Just as we study physics in this universe without attaching a religion to it, we should approach this in the same manner. I present this not as a religion, but as a profound teaching about the mind. It is a science. The higher teachings (Abhidhamma) is an exceptional science that allows us to read and understand the world and the mind.
It is quite difficult to present this in an overly simplified manner. However, when it is translated into one's native language, it becomes much easier to learn. There are Sri Lankans with diverse language skills who listen to our sermons. If they reach out to us, we can send them the material, and they can translate it and share it within those respective countries. At present, I believe the very first discourse has been translated into about twenty different languages in various places.
However, we haven't been able to find people to continue the translations consistently. This is understandable, as they have their own work and commitments; it can take months for a person to translate a single book. Furthermore, the translation then needs to be proofread by another knowledgeable person. Therefore, if you know anyone with these capabilities, please inform them. If we can gather such support, we will be able to accomplish a tremendous, universal service through this endeavor.
Gemunu:
Yes, let us begin our discussion, Venerable Sir. By now, our audience has had the opportunity to watch two of our programs. In the second program, the Venerable Thero addressed some of the questions that arose from the first episode. I, too, brought forward certain questions during that second program. Therefore, there might occasionally be a slight break in the continuous flow of the topic here. However, [Music] at this very moment, you will receive an answer from the Venerable Thero for the questions you hold. Various monks express different views regarding impermanence (anicca), suffering (dukkha), and non-self (anatta). What is your perspective on this, Venerable Sir?
Thiththagalle Thero:
Yes. In truth, long before the Buddha appeared in India, the three concepts of permanence (nicca), happiness (sukha), and self (atta) were widely prevalent. Consequently, the three terms that emerged in direct contrast to those are impermanence (anicca), suffering (dukkha), and non-self (anatta). Is that clear? I have actually heard many discussions on this. In Sri Lanka, I have seen only a few Venerable Monks who convey the precise, accurate meaning that aligns perfectly with the words of the Buddha found in the Pali Canon (Tipiṭaka) [Music]. Many others tend to confuse these concepts. This confusion is not just a phenomenon of today. In fact, it is mentioned in a certain discourse that a Supreme Buddha appears in this world primarily to clarify and explain these three specific terms to all worldly beings.
As the stanza goes, "Aṭṭhakkhara tīni padā sambuddhena pakāsitā"—a Supreme Buddha appears in the world to illuminate three words comprising eight syllables. A Buddha does not arise in the world merely to enforce morality. That is to say, a Buddha's primary purpose is not simply to make people observe precepts and become virtuous. Therefore, these three terms are exceptionally profound. In truth, we could easily conduct about twenty entire programs focusing solely on these three words. They are that deep, and they are found everywhere throughout the Pali Canon (Tipiṭaka). Impermanence (anicca) and suffering (dukkha). Now, if we observe funerals in Sri Lanka, these terms are chanted everywhere. Ultimately, in Sinhala Buddhist environments and households, the moment the stanza "Aniccā vata saṅkhārā" (Impermanent, alas, are all formations) is chanted, people all around begin to weep.
Gemunu:
Yes.
Thiththagalle Thero:
That is usually the exact moment they are taking the coffin away, isn't it? Then, the Venerable Monks chant the stanza, "Aniccā vata saṅkhārā, uppādavaya dhammino, uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho" (Impermanent, alas, are all formations; subject to arising and vanishing. Having arisen, they cease; their calming is bliss). Right there, the word "anicca" (impermanence) is spoken. "Vata saṅkhārā" (alas, formations), "uppāda" (arising)... And then, in another place, it is stated:
"Sabbe saṅkhārā aniccā'ti, yadā paññāya passati, atha nibbindatī dukkhe, esa maggo visuddhiyā" (When one sees with wisdom that all formations are impermanent, one becomes disenchanted with suffering; this is the path to purity). Truly, the entire path to liberation (Nibbāna), the entire path of purification, rests upon these three words. These three words are so common that even our grandmothers, if they stub their toe, will exclaim, "Oh, aniccaṃ, dukkhaṃ!" (Oh, impermanence, suffering!). Many people refer to this as impermanence (anicca), suffering (dukkha), and non-self (anatta).
Now, Gemunu, to understand just how profound these three words are, we must look at how people generally perceive them. People think that the aging of this physical body, the decaying of houses and properties, and the wearing out of clothes represent this change, this impermanence (anicca). But a Buddha does not appear in the world simply to explain that a piece of clothing gets old. Any foolish person can understand that when you buy a garment, it eventually wears out. A mango ripens, a coconut ripens, a breadfruit rots.
That is not it. While that is indeed a form of impermanence, a Buddha does not need to appear in the world to explain that kind of impermanence. Any human being can understand that. It does not require profound wisdom to comprehend. A Buddha did not appear in the world to teach us to say, "Oh, it is impermanent," when our bodies decay and grow old. That is something any human being with two eyes, two ears, and a basic mind can understand.
A Buddha did not come into this world to explain impermanence in that superficial sense. "Pūjemi buddhaṃ kusumena nena" (I worship the Buddha with these flowers)... The Buddha did not come to explain the impermanence of a flower fading. The Buddha consistently addressed impermanence in two primary discourses, one being the Anattalakkhaṇa Sutta (The Discourse on the Not-Self Characteristic), which He preached to the five ascetics. We should discuss that one day; it is a profoundly deep discourse.
There was a three-month-long discussion with those five ascetics, wasn't there? During that time, Venerable Kondañña was the first to attain the fruit of Stream-Entry (Sotāpanna), following a deep discussion that lasted until dawn. [Music] As our Mr. Hadison says, he only grasped a fraction of it. During that first discussion, the other four ascetics understood absolutely nothing. That one individual succeeded because he had a slight inclination; his Brahmin tradition had already prophesied that this person could become a Buddha. The others did not accept His Buddhahood; they disregarded Him. They didn't even show Him respect. But he stayed until dawn. However, as the days went by, little by little, the others too were able to arrive at the Right View (Sammā Diṭṭhi) taught by the Buddha. It was after this that He preached the Anattalakkhaṇa Sutta. In that discourse, these three specific words—impermanence (anicca), suffering (dukkha), and non-self (anatta)—are directly discussed.
The Buddha consistently speaks of the concept of impermanence (anicca): "Rūpaṃ aniccaṃ. Vedanā aniccā" (Form is impermanent. Feeling is impermanent). He always applies the term "impermanence" in relation to form (rūpa), feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa). Therefore, if a person arrives at this profound vision of impermanence as revealed by the Buddha, it is an insight of wisdom (paññā) that is grasped by the mind, by a series of thoughts. It is a profound vision (dassana). It is an insight.
If one arrives at that point, the only thing that happens to them is the realization of liberation (Nibbāna). A friend of mine, when his father passed away, had printed on the funeral calendar: "May my father attain Nibbāna in every single life he is born into!" [Laughter] It is not that kind of Nibbāna. In reality, it means the journey through the cycle of rebirth (saṃsāra) comes to an end in this very life, accompanied by the profound realization of liberation where ignorance (avijjā) and craving (taṇhā) are completely eradicated. If you truly experience that vision of impermanence. Well, it is said that during the preaching of the Anattalakkhaṇa Sutta, all of them attained Arahantship. I want to point this out because I saw this question, and I want to explain it exactly as the Buddha Himself stated. It is not about what we say now; rather than my own opinion, what is most valuable to us is how the Buddha described this concept of impermanence. Right? Now, the foundation of this Buddha Dispensation (Sāsana) is what matters. Let me quote a passage I have here:
"Rūpaṃ bhikkhave aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti pajānāti." (Form, monks, is impermanent. Feeling is impermanent. Perception is impermanent. Mental formations are impermanent. Consciousness is impermanent. Seeing thus, monks, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with mental formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.') It clearly states that the journey is finished.
If one attains that vision of impermanence... Now, Gemunu, if you correctly perceive this form (rūpa) at this moment—and by "form," we are not referring to this physical body. Moving on from there, you can hear me right now, can't you? And then you see me. Don't you see me only after the hearing has ceased? Therefore, when we say the "ear" arises, it is not this physical ear. It is the experience of hearing. Where is that hearing ear when you are seeing? Where is the seeing eye when you are thinking? Where are they? That is the phenomenon in this world. We cannot say that a form exists, nor can we say it does not exist.
There is a process of formation (saṅkhata). The experience of hearing is formed. The experience of thinking [Clears throat] is also formed. It cannot be physically pointed out. It is a rapid process. However, because we can see this physical body, and because we are constantly thinking, we do not perceive the impermanent nature of these formations. Due to our delusion (moha), we constantly perceive this hearing, seeing, and perceiving as one continuous, unbroken process. We see it with the perception of permanence (nicca saññā).
The vision that shatters that dense ignorance (avijjā), that shatters that delusion and foolishness, is what is called impermanence (anicca). In truth, many monks who preach the Dhamma in Sri Lanka have not correctly understood this word of the Buddha. However, I must say that there are a few Venerable Monks who deliver truly excellent and accurate discourses. I am not speaking about those few Venerable Monks.
Others have confused, tangled, and distorted this concept for Buddhists. Ordinary Buddhists think that the fading of a flower is impermanence. Others think that the decaying of this physical body is impermanence. Still others think that getting divorced from a partner is impermanence. These are not the types of impermanence that a Buddha appears in the world to reveal. That is simply the nature of the world, and people are already aware of those changes.
What is being revealed here is that there is a process of formation, which must be grasped with extremely subtle wisdom. It is to this process of formation that the word "impermanence" (anicca) is applied. It is merely a word. It represents a profound vision of wisdom (paññā). Therefore, the very moment one arrives at that vision... Truly, if even one person listening to this discussion arrives at that vision, they will know that the liberation (Nibbāna) the Buddha speaks of is not merely a three-letter word.
They will realize that it is a true liberation (Nibbāna) that must be realized through direct experience. Here, the Buddha demonstrates that if one contemplates the impermanence (anicca) of form (rūpa), feeling (vedanā), perception (saññā), and mental formations (saṅkhāra), one lets go of form. It naturally falls away. One finds nothing substantial to grasp onto as "form." When one directs their mind to the impermanent nature of formations, they realize that previously, under the perception of permanence (nicca saññā), they perceived a solid form. They perceived a solid feeling.
We perceived a solid recognition. But when there is nothing left to grasp, letting go happens naturally. That is what the Buddha points out—the task is complete. That is to say, if such a profound vision arises, if penetrating wisdom arises, that instructed noble disciple (sutavā ariyasāvako) is no longer an ordinary worldling (puthujjana), a foolish person who understands nothing. A noble disciple is someone who possesses a truly noble and elevated mind.
Through profound understanding, they become disenchanted (nibbindati) with perception. However, this "disenchantment" does not mean wailing "Oh, aniccaṃ!" and beating one's chest over a dead body. The Buddha explains that when someone truly attains the vision of impermanence, they actually become deeply joyful and uplifted (pamudita). Their very blood element becomes purified. They experience a profound sense of lightness [Music].
All seven factors of enlightenment (satta bojjhaṅga) awaken within them. A person who has realized impermanence through profound wisdom remains incredibly joyful. Conversely, a person who merely intellectualizes impermanence by thinking about it is akin to a man whose wife passed away.Is that clear? The same applies to suffering (dukkha). The characteristic of suffering is something to be realized through wisdom. When one comprehends it through wisdom, they become profoundly joyful. I will take those specific discourses (suttas) and explain them separately later. That is the true higher teaching (Abhidhamma); directly, that is the ultimate Abhidhamma.
[Music] Next, if they realize the nature of non-self (anatta), they become joyful. They are always like a lotus bud that has blossomed beautifully despite growing in the mud. There is no worldly depression or despair in them. They do not feel a hateful aversion towards life. This is not about aversion; it is about true letting go. This is because they no longer find anything substantial to cling to. For so long, they thought there was something in this world to grasp onto, or something to push away.
They were caught up in various mental fabrications—thinking things either absolutely exist or absolutely do not exist. Now, wisdom has dawned, and the ultimate truth has been seen. They have attained Right View (Sammā Diṭṭhi). While we can try to express it in words, it is not merely words; it is a singular, profound experience. Having reached that state, they have crossed over the ocean of existence. Therefore, such a person does not live in despair; they are deeply joyful. They have attained this profound vision as a human being. The Buddha clearly explains this; there are discourses in the Saṃyutta Nikāya that detail how this joy arises simultaneously with the vision of impermanence.
People haven't even heard these discourses regarding the profound joy that arises alongside the vision of non-self (anatta) and the vision of suffering (dukkha). Through this Sithuwili Sakmana program, I will dedicate specific days to present these discourses one by one, explaining what the vision of impermanence truly is. Currently, people think that realizing impermanence, suffering, and non-self means eating very little, sleeping very little, wearing only one or two simple garments, driving a very small car, or just walking everywhere, and that this lifestyle itself is the realization of impermanence. It is nothing of the sort.
With that profound vision, one becomes deeply joyful. One blossoms like a flower. One attains true peace and liberation. Is that clear? These teachings are directly stated in the texts. The Buddha emphasizes that it is this profound vision that matters. If one arrives at such a vision, only then are they truly associating with the Master as a noble friend (kalyāṇamitta). Therefore, these teachings I am discussing are truly profound Dhamma. People have simply not heard this deep Dhamma.
In our Sithuwili Sakmana program, it will take an entire day to properly discuss just one of those discourses, along with other related topics. Therefore, I reiterate to the person who asked those questions, and to the many others who hold similar views: there are numerous discourses in the Sutta Piṭaka regarding impermanence. It is good to intellectually reflect on their meaning, but you must go beyond mere intellectual understanding and attain the direct vision. You cannot set a specific timeframe for that.
Even in this moment, a misunderstanding could arise. When a certain mental application occurs, when a Dhamma-oriented mental application arises, they truly do not perceive a solid "ear." If we simply say "it does not exist," it leans towards the extreme of nihilism. Rather, there is a process of formation. The statement "form is impermanent" points to the impermanence of that formation (saṅkhāra). Moreover, impermanence is not an isolated concept. The five aggregates—form (rūpa), feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa)—are all present within the very act of hearing, within the very act of seeing.
Is that clear? It is referring to that process of formation. That is exactly why the Buddha declared, "Sabbe saṅkhārā aniccā'ti" (All formations are impermanent). When the Buddha speaks of "all formations," He is not referring to trees, plants, houses, or properties. He is referring to the eye and form, the ear and sound. As I explained the other day, to a Buddha, that is the entirety of the "world." Anything beyond that which we call the "world" is merely an object of thought arising in the mind.
We assume that there is a solid world out there, or we assume there isn't. Those are merely mental objects, mental fabrications. The impermanence of that process of formation, as revealed by a Buddha, is exceptionally profound. It is extremely subtle. If any human being comes to this earth and, going beyond mere words, realizes that profound vision through wisdom (paññā), they will undoubtedly cross over this terrifying and harsh cycle of rebirth (saṃsāra). They will absolutely cross over. There is no doubt about it. We will be discussing these three words extensively in many places as we move forward.
Gemunu:
Very well, Venerable Sir. There is another question here: Before entering the womb, where did the thought process exist?
Thiththagalle Thero:
What exactly is the thought process, or rather, where did the mind (citta) exist?
Gemunu:
Where did the mind exist? I think there might be a slight typing mistake here.
Thiththagalle Thero:
Now, regarding the womb... The thing is, with the answers we provide to these types of questions, the only thing one can do is choose to believe them. They cannot physically see where they were before entering the womb, can they? Right? However, since the person asked, I will provide an answer, as people ask these things out of curiosity. But before I answer that, I must address another matter.
There has been a long-standing debate, with arguments on both sides, regarding whether the Buddha Himself actually preached this higher teaching (Abhidhamma) that people discuss today.
Gemunu:
I believe I have also faced some questions regarding this,
Thiththagalle Thero:
Which is why I am addressing it. What I am saying is, we truly do not know for certain. Gemunu, you were not there. I was not there. The people asking these questions were not there either. There is no physical evidence to definitively prove whether the Buddha said these exact words or not. Yes, we simply do not know.
All we have are the written texts. We believe that the Arahants preserved the Pali Canon (Tipiṭaka) through oral tradition and brought it down to us, and that this Tipiṭaka contains the true words of the Buddha. But we do not know for sure if someone else in India added to it, or if it includes elements from other eras, or exactly which parts were spoken by the Buddha and which were not. Can we definitively point that out? Even with the Kālāma Sutta, we cannot say with absolute certainty that it was spoken by Gautama Buddha.
Therefore, we rely on faith. Based on the available evidence and texts, we believe that the Buddha must have spoken these words. We truly do not know; we have never met the person known as Gautama Buddha. When you really think about it, He was a supremely great individual, but we have never met Him. So, our culture is built upon this faith. Now, people in the Philippines do not believe this. People in Russia do not believe this. They don't even know about it. They have no idea.
So, our entire culture is shaped by the influence we received from the temple through our parents. However, this is what I have to say: to those who claim that the Buddha did not preach the higher teachings (Abhidhamma), I say, well, someone must have formulated it, right? Have the people making these claims even read the seven books of the Abhidhamma? Do you know that there are seven books of the Abhidhamma? The last two books are the Yamaka Pakaraṇa and the Paṭṭhāna Pakaraṇa. And there are five other books before them.
When you look at these seven books, these seven treatises (pakaraṇa), they are written using ellipses (peyyāla). That means, for example, we say, "I went home." Right? Then, if we want to say, "I went to the bus," we just write "bus" and put an ellipsis mark underneath. Why? Because only the word "bus" changes; the rest of the sentence remains exactly the same, so we use an ellipsis. If we were to expand all those ellipses and write everything out fully, this room wouldn't be big enough to hold all those books! [Clears throat] It is that profound of a teaching.
So, if someone else formulated it—if, as they say, the Buddha didn't preach it, someone else must have created it, right? Whoever formulated it must absolutely be revered on par with a Buddha! Even today, science has advanced to quantum physics. Now, highly educated people... they are not satisfied with the basic, traditional teachings; they have read and explored these new, advanced concepts of the world.
Gemunu:
Yes, right.
Thiththagalle Thero:
When you examine those concepts, the higher teachings (Abhidhamma) goes far beyond even quantum physics. Therefore, the person who formulated it must have been an absolute genius, if it wasn't the Buddha! Right? Furthermore, people discuss how these cognitive processes (citta vīthi) work. Now, people who dream, they dream. To analyze a dream, we currently rely on theories developed in recent times by a few psychologists like Sigmund Freud or Carl Jung. But does anyone truly know or has anyone seen whether the concepts of the conscious and subconscious mind are actually true or false?
However, using the cognitive processes (citta vīthi), we can explain it beautifully. That teaching is, therefore, an incredibly profound teaching. Who taught it? We don't know for sure. But if he wasn't a Buddha, he was certainly a person equal to a Buddha. Otherwise, it must have been a mind far greater than Einstein's. It's not a small mind; it could have been a single genius or even a team of them.
Gemunu:
Yes, right.
Thiththagalle Thero:
They were a group of absolute geniuses. It's like the story about cryptocurrency in the world today, Gemunu. Cryptocurrency was created by someone named Nakamoto. Whether that's true or not, I don't know, but they say his wallet hasn't moved. My friends who are involved in this tell me these things. If I am wrong, please correct me in the comments. So, that wallet hasn't been touched. The value of the currency in those wallets is in the trillions today. It was created around 2012, I think, about 15 years ago, as a solution to the world's currency problem.
Now, no one actually knows who the real person is who created it, right? But everyone guesses that he must be a super genius. He must have known economics. He must have known many other things, and then he must have known programming. It must have been created by a highly skilled individual or a team who knew a vast array of things. It's amazing. right?
Gemunu:
Amazing
Thiththagalle Thero:
Right? Yes, that concept... yes, exactly. What is cryptocurrency compared to the higher teachings (Abhidhamma)? Now, in Sri Lanka, as far as I know, there was Venerable Nauyane Ariyadhamma Thero, Venerable Rerukane Thero, and a few other Venerable Monks who at least explored this, studied it, and even went to Burma to do so. Yes, the number of monks in Sri Lanka who have properly read even one of these books is actually very low. There might be a few, but the percentage is very low. And among laypeople, there might only be a handful.
Other people just listen to what someone else says from somewhere and repeat it, without even knowing what is actually taught in it. At the very least, the twenty-four conditional relations (paccaya) in the Paṭṭhāna... Now, the Paṭṭhāna is not just the twenty-four conditional relations; there are many other things in it. But they don't even know those twenty-four conditional relations.
Gemunu:
They chant the Paṭṭhāna all night long near temples and shrines-
Thiththagalle Thero:
Probably without knowing the meaning of what they are chanting. However, it is a profound principle. Now, we always say that for every mind (citta) to arise, an object (ārammaṇa) is needed. In the analysis of conditions in the Paṭṭhāna, this is called the object condition (ārammaṇa paccaya). Then, when one mind ceases, another mind arises, right? The condition between those two is discussed as the proximity condition (anantara paccaya) and the contiguity condition (samanantara paccaya). There are also the conascence condition (sahajāta paccaya), the prenascence condition (purejāta paccaya), and so on. A mind cannot arise on its own. It requires many causal factors.
Let's use a simple example. For a tree to exist on the ground, it needs the earth, right? That is one condition [Music]. Furthermore, just because the earth is there, the tree cannot survive; it also needs a taproot, right?
Just as a tree grows upwards, a tree must also grow downwards. Therefore, [Clears throat] the tree stands on the earth with the support of its taproot. There are other secondary roots as well, aren't there? It's not just the taproot; there are roots spreading all around. So, here is the tree standing on the earth, supported by the earth. All the factors that supported that existence have been detailed. These are the causal factors (hetu dhamma). Similarly, there are twenty-four conditional relations (paccaya).
When a mind (citta) arises in this universe, when it arises in a mental continuum (citta santāna), it requires a multitude of supporting factors. Those supporting factors are what have been detailed. "Ah, here is this mind." Now, let's say someone gets angry. "Here is the object (ārammaṇa) of this angry mind. These are the mental factors (cetasika) associated with it. Here is the conascence condition (sahajāta paccaya)." This has been thoroughly analyzed in the analysis of conditions (paccaya vibhāga).
Then, moving on from the mind... For instance, just before you came here, a doctor called, didn't he? He kept emphasizing that a diabetic patient must also reduce their mental stress. He said that the mind affects the body. What is that science? How exactly does the mind affect the body? Those mechanisms are detailed in the analysis of conditions (paccaya vibhāga). Now, I have explained these things; there are several videos on YouTube where I have taught this.
But the people asking these questions do not understand it. Is that clear? It is a profound subject. So, regarding the wisdom of the Buddha... we don't know who wrote it or who spoke it. The wisdom of that individual is something limitless. We casually refer to Him as a Buddha. I haven't seen Him, and the people asking haven't seen Him either. But the knowledge He left behind remains. When you analyze that knowledge, it is not a simple or easy thing. Now, if you take a country like Burma, they have searched for people with the greatest memory capacity in the world.
Out of the top nineteen people, all nineteen are in Burma. And all nineteen of them are individuals who have memorized this. Do you understand? They are the ones who have memorized this Paṭṭhāna Dhamma, this higher teaching (Abhidhamma). How do they memorize it? Out of billions of people in the world, they have the highest memory capacity. How much must they exercise their minds to memorize it? How much more must they exercise their minds to understand it? How much more to actually experience it? This is not an easy task.
At the very least, even if Gemunu and I do 500 episodes of this discussion program, we will only be able to explain the mind (citta), the objects (ārammaṇa), and a few mental factors (cetasika). If a young person develops a genuine interest in this, they would need to dedicate 10 to 15 years of their life, perhaps by going to a place like Burma or learning from the few Venerable Monks in Sri Lanka who truly know it, to even begin to grasp it. There are a few such monks. Otherwise, what are other people saying? They are speaking without knowing what it is.
Now, let's provide an answer to that question.
Gemunu:
Let's answer it.
Thiththagalle Thero:
The question asks, "Where did the mind exist before?" According to the higher teachings (Abhidhamma), the way this cycle of rebirth (saṃsāra) is explained is that it exists in conjunction with delusion (moha). When ignorance (avijjā) is the root cause, and subsequently craving (taṇhā) is the root cause, the continuum of the mind (citta paramparā) does not cease. As long as those two exist, much like a mother, a father, and their four children... what do these two do? They generate the mind [Music]. They are the two primary causes.
That is why the Buddha declared that ignorance (avijjā) and craving (taṇhā) are the mother and father of the cycle of rebirth (saṃsāra), the creators of saṃsāra. And those two are also mental factors (cetasika) existing within the mind. [Music] Now, let's consider this. Let's say we are in a deep sleep. In that deep sleep, let's say you, Gemunu, a human being... the dream is based on you, Gemunu. The dream exists with you as its foundation.
So, the dream appears to you because you are the root of it. Now, suppose you die in that dream. However, you do not wake up from the sleep. Right? Without waking up, you are born again. Let's say you are born somewhere else. You were in a house in Sri Lanka, but now you are born—having forgotten the previous dream—in a new dream in America. Right? You see yourself coming out of a womb.
You are born from a mother's womb. You are in the womb, and then you come out. And once again, it is Gemunu who is there. Then, in that dream, you die again as a child. You die again and become a butterfly. You see yourself as a caterpillar, moving like this [Music], existing there. Now, you still haven't woken up from the sleep. Within that sleep, Gemunu, how many such lives could you potentially see?
Gemunu:
Yes.
Thiththagalle Thero:
Well, no one can say for sure. It could be an infinite number. We cannot say it's just one, two, three, or four. Your true state is that of being asleep. Because this is a dream seen within a sleep. So, Gemunu, if I were to ask you this: suppose you experience about seven hundred thousand lives in that one state of being—we are just using an analogy here. You die and are reborn seven hundred thousand times. If you look at that dream from the perspective of the waking world, how many hours would you have been asleep?
Gemunu:
It could take as long as possible, right?
Thiththagalle Thero:
Ah, that is impossible to say. Within a single second... within a dream we see in a single second, we could potentially experience hundreds of thousands of lifetimes.
Gemunu:
It is possible.
Thiththagalle Thero:
Or, we could sleep for 12 hours and only experience two or three lifetimes. That is the nature of a dream. Sometimes during the day, we might doze off for a moment. People have these experiences. We might see a long, elaborate story and suddenly wake up, only to find that just one minute has passed on the clock. This is a dream; I am using this as an analogy.
I cannot directly explain what I know to people all at once, because those listening do not have enough data or background knowledge. I am explaining it in a language you can understand. Sometimes we fall asleep during the day, dream that we took our child to school, did all the chores, and came back, but when we wake up, we realize we were only asleep for a minute. We have seen an entire life story in just one minute sometimes.
Gemunu:
Yes.
Thiththagalle Thero:
Do you understand? Now, let me add another point here, something slightly unrelated to this. Now, we experience the fear of death, don't we? Let's say we die instantly in an accident. In that moment, a sudden fear and sorrow can arise in a split second, right? We measure this relative to the clock hours we have lived. We measure it with our minds. Relatively speaking, if we have lived for 30 years, let's say, that event might only take a second. But that single second can feel longer than those 30 years. Do you understand what I am saying?
Gemunu:
Yes.
Thiththagalle Thero:
The relativity of it. That means, as fear increases, time decreases significantly.
Gemunu:
It decreases. It decreases.
Thiththagalle Thero:
As happiness increases, time... Now, when we are very happy, we don't even realize how morning turns into noon and then into night, do we? But when we are in deep sorrow, it feels like time is standing still, doesn't it? The sorrow a person experiences in a given moment... this is the miracle, the relativity of it. Sometimes, a single second of sorrow can feel like an infinite eon (kappa). That is why people commit suicide, feeling, "I cannot face this."
[Clears throat] They might find it impossible to endure even that single second.
Gemunu:
Yes.
Thiththagalle Thero:
It feels like a second simply won't pass, as if the clock has stopped. Sometimes, three hours might pass, but it feels as if not even a second has gone by. This is the miracle of it. I will explain these things later. I am asking people to ponder this. This world we live in is not what we think it is, nor is it measured the way we think it is. This is a strange transaction that occurs with the mind.
It happens with the mind, with the mental continuum. Now, to answer the question that person asked using the higher teachings (Abhidhamma): it does not say that a single mind arises in a bhava. I saw that you, Gemunu, had posted a sutta with a certain monk the other day. The concept of a mind leading to another mind does not imply a "soul" (atta) concept. It describes a dependently arisen (paṭiccasamuppanna) process.
People do not even understand the meaning of the word "dependently arisen" (paṭiccasamuppanna). That is to say, the concept of a soul is one thing, and the analysis of the mind is another. In the profound analysis of the mind, it never shows a continuous existence. It does not show the mind existing even for a brief moment. It uses three specific terms: arising (uppāda), presence (ṭhiti), and dissolution (bhaṅga). A rebirth-linking consciousness (paṭisandhi citta) always arises immediately after a death consciousness (cuti citta) has ceased. When that mind ceases... remember you were at the end of a dream?
You were released from it, and as I said, you were born somewhere else, perhaps as a butterfly. Now, Gemunu, the final mind that arises in your mental continuum is called the death consciousness (cuti citta). Its meaning is the "final mind." After that mind, no further minds will arise taking your current physical body as their object. When that mind ceases, due to the proximity condition (anantara paccaya) and contiguity condition (samanantara paccaya), another mind must arise somewhere else.
It could be in a mother's womb, or in a mass of phlegm; several such places of rebirth are described. Or it could be a spontaneous birth (opapātika). Therefore, the concept of the rebirth-linking consciousness (paṭisandhi citta) is a vast topic. It explains how the rebirth-linking mind generates the material forms of existence (bhāva rūpa), how it produces those forms in its very first moment. There is a profound analysis of that mind-moment (cittakkhaṇa). I have explained all of this in detail; if anyone wishes, they can go and watch my teachings on the Abhidhamma, where I have explained it systematically.
We will also explain this further in the future. So, this person is asking, what was the mind before that rebirth-linking consciousness? The mind before it is the death consciousness (cuti citta). That means, if someone is experiencing a rebirth-linking consciousness at this very moment, there was a final mind in their mental continuum somewhere else just before this. That final mind is called the death consciousness (cuti citta). Is that clear? Now, I will use an analogy for this, though I am still keeping it simple for you. It's like you are in a dream.
Now, this dream is that dense ignorance (avijjā), that dense darkness. Yes, nothing has happened to that darkness itself. It's as if within that darkness, one dream ended and another dream began. That means, if you were to wake up from that darkness, from that sleep, you would realize you only had one dream. However, within that single dream, there could be an infinite number of lifetimes.
So, within those dream lives, one dream breaks off and a completely new dream begins. Suddenly, you go from being a dog to being a human—the dreams are completely different, aren't they? The transition between those two states is what is analyzed and explained through these cognitive processes (citta vīthi).
Gemunu:
Venerable Sir, there is another question here: When we are asleep, how do objects of sound, smell, taste, form, and touch arise in our consciousness without the aid of the eye, nose, tongue, ear, skin, and so on?
Thiththagalle Thero:
[Music] Ah, that is correct. That is a very good question. As we progress further, this will become even clearer. In the higher teachings (Abhidhamma), Gemunu, this is explained through what we call the eye-door cognitive processes (cakkhudvāra citta vīthi). I plan to teach about these cognitive processes (citta vīthi) in the future. [Music] Simply put, if a continuum of mind arises relying on the eye, it is called an eye-door process (cakkhudvārika). In Pali, the eye is referred to as "cakkhu." [Music] Similarly, we have the ear, the nose, and so on. Right now, as we are here, the process occurring through your ear is called an ear-door process (sotadvārika). Therefore, the processes related to these five sense faculties are collectively known as the five-door cognitive processes (pañcadvārika citta vīthi). Beyond that, cognitive processes can also arise entirely independent of the five sense faculties. It is only when a cognitive process (citta vīthi) arises that we are able to recognize a world or any object (ārammaṇa).
That specific internal process is called the mind-door cognitive process (manodvārika citta vīthi). Now, when we say we fall asleep, what actually happens is simply that these five sense faculties shut down. That means, once we fall into a deep sleep, the eye-door cognitive process does not arise. The ear-door cognitive process does not arise. In a state of deep sleep, all five of these sense doors shut down completely. [Clears throat] However, just because those five doors shut down, we do not die, do we? The mind continues to take an object, and this underlying state is referred to as the life-continuum consciousness (bhavaṅga citta).
This life-continuum consciousness (bhavaṅga citta) takes the exact same object that was present at the moment of rebirth, and the mind continues to arise holding onto that object. So, while the life-continuum flows in this manner during deep sleep, the mind is still constantly arising and ceasing. This arising and ceasing mind continuously grasps that single, identical object, arising and ceasing, arising and ceasing, over and over again. It flows uniformly. However, from within this uniform flow, a mind-door cognitive process (manodvārika citta vīthi) can suddenly awaken.
A mind-door process occurs when a mental object (ārammaṇa) strikes the mind-consciousness (mano viññāṇa), interrupting that flow of the life-continuum consciousness (bhavaṅga citta). The mind then grasps that new mental object, and a new cognitive process arises. That specific mental process has the power to create entire worlds. And that is exactly what we call dreams.
Gemunu:
Yes.
Thiththagalle Thero:
Is that clear? That means, when a mental object (ārammaṇa)—perhaps from a memory or somewhere else—comes and strikes the mind, several mind-door cognitive processes (manodvārika citta vīthi) arise. That is exactly what we experience as a dream. Because the five sense faculties are shut down, we call it a dream. In reality, what is happening right now, while we are awake, is essentially the same kind of dream. The only difference is that because the eye-door cognitive processes (cakkhudvārika vīthi) are actively arising, we assume we are "awake." Truly, even though we receive visual objects through the eye and sounds through the ear, it is those mind-door consciousnesses (manodvārika citta) that actually fabricate these words and meanings. Therefore, when the external sounds are shut off, if a mental object—perhaps formed from memories of past sounds—comes and strikes the life-continuum consciousness (bhavaṅga citta), the mind grasps it.
The mind grasps that object, and mind-door cognitive processes arise. Those are what we call dreams. Now, at this very moment, people are thinking about the words I am speaking. You can hear them, can't you? That hearing occurs through the ear-door cognitive process (sotadvārika vīthi). But the moment that ear-door process ceases, numerous mind-door cognitive processes immediately arise from the life-continuum (bhavaṅga). It is through those mind-door processes, by strengthening perception (saññā), that we actually recognize, feel, and process everything. Right? That is why I say that even though people appear to be awake, they are actually asleep.
However, the person asking the question wants to know how this happens when those five sense doors are shut down. Well, it happens in the exact same way. Now, let's say I mention your mother. The image of your mother immediately appears in your mind. The image of the mother appears in the mind of the person who asked this question as well. The way that image is created is entirely through those mind-door cognitive processes (manodvārika vīthi). When such mind-door processes arise... it's like when we go to a movie theater. It's very dark inside, there are no lights, right?
So, just like watching a film in the dark, all five sense doors are currently shut down and "dark." Therefore, the mind sees the dream incredibly vividly, exactly as if living in the real world. When we are in a dream, we never realize it is just a dream, do we? [Music]
Gemunu:
Yes.
Thiththagalle Thero:
In a dream, we see the earth. In a dream, we see the sky. In a dream, we see trees and plants. At that moment, is it real or false to us? The sky we see in the dream feels completely real.
Gemunu:
Yes.
Thiththagalle Thero:
The wife we see in the dream feels real. The children we see in the dream feel real, don't they? It is only when we wake up that we realize it was a dream. [Clears throat] [Laughter] That is exactly how it happens. So, to the person who asked that question, if you wish to learn more about this, I have taught the eye-door cognitive processes (cakkhudvārika vīthi) and mind-door cognitive processes (manodvārika vīthi) separately within those 50 Abhidhamma lessons. Please go there and follow them slowly and carefully. Then you will understand for yourself exactly what is happening and what the true nature of this is.
Gemunu:
Someone is also asking: What is the difference between conventional truth (sammuti sacca) and ultimate truth (paramattha sacca)?
Thiththagalle Thero:
We discussed this in our very first episode, but let us briefly explain it again. Let's explain it briefly. Now, suppose we take... you have a phone right there. If you take that phone apart piece by piece, can you still call it a phone?
Gemunu:
No, you cannot.
Thiththagalle Thero:
Therefore, if that phone changes its identity when its existing form is broken down and divided, it is merely a convention. The world has conventionally agreed upon such shapes and forms as a "phone."
[Clears throat] Similarly, a certain shape and form has been conventionally designated as a human body. So, when you take it apart piece by piece, you can no longer call it a body.
Gemunu:
Yes.
Thiththagalle Thero:
After that, when the pieces are taken apart, the name attached to it disappears. Exactly. So, those conventions are very simple. If there are words conventionally agreed upon by the world to be used as a language, those are called conventional truth (sammuti sacca). Is that clear? Ultimate truth (paramattha sacca) means that when you analyze it further and further down, it cannot be divided anymore.
Just like in science, with quarks and electrons, they keep dividing and dividing, still searching for what is fundamentally there. If you go deep like that and reach a state that is indivisible, then external factors can no longer exert an influence on it.
Gemunu:
Yes.
Thiththagalle Thero:
It simply behaves according to its own nature. Things like that are what we call ultimate realities (paramattha dhamma). That is, relative to those conventional truths [Music]. So, 81 such ultimate realities are described in this higher teaching (Abhidhamma). They are categorized as consciousness (citta), mental factors (cetasika), matter (rūpa), and liberation (Nibbāna).
Matter (rūpa). Right? Next is the element of liberation (Nibbāna dhātu). It is because of ignorance (avijjā) and craving (taṇhā) that those other realities are caught up in a cycle of existence. When it comes to the element of liberation (Nibbāna dhātu), we cannot speak of it in those worldly terms. The ultimate truth in the world, the supreme ultimate reality, the highest ultimate reality, is only liberation (Nibbāna).
Gemunu:
Only liberation (Nibbāna). Very well, Venerable Sir. Also, [Clears throat] another question has been asked: "Respected Venerable Sir, why did the Buddha spend exactly seven weeks [after enlightenment], rather than six or eight weeks?"
Thiththagalle Thero:
Well, it is like this. Now, regarding the concept of a "week," or the calendar system of months, we actually do not know for certain. What did a "week" mean during the Buddha's time? For instance, if we consider the calendar system... [Music] Today, we use the English (Gregorian) system. It has 12 months. We also have our own Sinhala system. These are all conventionally agreed-upon things.
Gemunu:
Yes
Thiththagalle Thero:
So when we talk about the math of those 49 days, whether it was actually 49 days, 490 days, 10 days, or 9 days, we cannot say for sure. The scales and measurements of that era were slightly different. Just look at how much our own language changes. If we go back in time with our Sinhala language, how was the letter 'A' (අ) written back then, and how is it written today?
In the future, these things will continue to evolve. [Music] So, similarly, we cannot truly say whether it was exactly the 49 days as we measure them today, or if it was exactly seven weeks. Regardless, something must have occurred, or perhaps it didn't happen exactly like that and was woven into the narrative in later times. Whenever we talk about anything from the past, there are always two sides to it. There is a probability that the stated fact is exactly true, and there is a probability that it is not.
Therefore, we must observe it from a balanced, middle perspective.
Gemunu:
Very well, Venerable Sir. [Startled] Someone else has asked: "If the world is an illusion, then who are we? Why are we here? Why were we born? If there is no 'us' as individuals, then what is the purpose of the mind and the five aggregates (pañcakkhandha)? Why did they arise?" Sajith also brought up these questions for the Venerable Thero in the next episode, so if you could answer this again...
Thiththagalle Thero:
That is actually a very good question. Now, the first part asks, "If the world is an illusion..." What is the exact question?
Gemunu:
"If the world is an illusion, then who are we?"
Thiththagalle Thero:
Right, it is like this. Now, at this very moment, while we are talking and answering questions, four people are traveling to the moon, aren't they?
Gemunu:
Yes. we are looking at the moon from a distance now.
Thiththagalle Thero:
We are looking at the moon from a distance now. So, based on their experiences, they tell us, "The moon is like this, the moon is like that, it is beautiful, this is the dark side of the moon," and they explain all these things. While that is a reality for them, for us, it is merely information, isn't it?
Right? Similarly, it is only a person who has fully understood the mind who describes it as an illusion. For someone who has not understood the mind, it is just another story; it is not an illusion to them. Sajith... Now, I say this to Sajith who asked the question: consider where you currently stand. You have not directly experienced this as an illusion. It was because the Buddha, through His own supreme wisdom (paññā), attained the vision of impermanence (anicca) regarding form (rūpa), feeling (vedanā), perception (saññā), and mental formations (saṅkhāra) that He preached the doctrine of non-self (anatta).
However, the wisdom of worldly beings has not yet awakened. They remain in a state where they perceive form as permanent (nicca), a source of happiness (sukha), and a self (atta). Therefore, the direct experience realized by the Buddha is one thing, and the experience of a person who has not heard the Dhamma and lacks that realization is entirely different. Then, that person who hasn't heard it before listens to the words of the one who has the experience. Even after hearing it, just like the journey to the moon, to them, it remains merely a set of words.
They might have a belief; out of faith in the person speaking, they might believe those words. [Music] But it is not yet their own direct experience. [Clears throat] Therefore, when your own wisdom is cultivated and sharpened, and when the vision of wisdom arises—seeing formations as impermanent (anicca), suffering (dukkha), and non-self (anatta)—it is only on that day that the concept of "an illusion" becomes a reality for you. For now, we just listen to the stories told by those who went to the moon, not knowing for certain if they are true or false.
That is not our direct experience today; we simply believe their experience out of faith. What you have believed is not your own experience. Right now, you are in a state where you perceive this as real. It is from this standpoint of perceiving it as real that you must begin your investigation. Until then, this talk of an "illusion" is just a story you heard from someone who went to the moon.
Gemunu:
Yes, he also asks, "Why are we here?"
Thiththagalle Thero:
When asked "Why are we here?", the answer to give is this. Now, [Music] when we say "we," one must figure out for oneself why one is here. Why one is here is something only one knows for himself.
Gemunu:
[Laughter] He also asks again, "Why were we born?"
Thiththagalle Thero:
Yes, he won't be able to find an answer to the question "Why were we born?" on his own. I will provide an answer for that.
We were born, truly, because of our desires. It is because of desire (craving/taṇhā) and ignorance (avijjā) that we... [Music] Now, why does this universal existence continue? Just as the existence of our earth appears to depend on the sun... if the sun were destroyed, we couldn't speak of an existence here. Similarly, it is because of the craving (taṇhā) in our minds and the delusion (moha)—the dense darkness of ignorance—in our minds that these continuums of consciousness (citta paramparā) continue to arise. Minds arise and cease.
We cannot definitively say that it exists, nor can we definitively say that it does not exist. It is a rapid, continuous process. It is because the causal factors (hetu dhamma) for that rapid process to arise are present that you have been born. So, as you listen to this Dhamma now, it awakens your wise attention (yoniso manasikāra) and wisdom (paññā). If your wisdom awakens, your causal factors will be destroyed. If the causes are destroyed, the effects will cease.
Therefore, why are you here? Because the causes are present.
Gemunu:
Ah, he also asks: "If there is no 'us' as individuals, then what is the purpose of the mind and the five aggregates (pañcakkhandha)? Why did they arise?"
Thiththagalle Thero:
Well, it's like this. "If there is no 'us'..." The answer goes back to what I just explained. [Clears throat] Now, imagine there is a scarecrow in a paddy field. However, to a certain person passing by, it might look like a real human being. Right?
Gemunu:
Not a scarecrow.
Thiththagalle Thero:
The person who built it knows, "I built a scarecrow." But to a bird, it's not a scarecrow, is it? The bird thinks it's a farmer standing there.
Gemunu:
Yes. a farmer waiting to catch it, waiting to harm it.
Thiththagalle Thero:
A farmer waiting to catch it, waiting to harm it. Exactly. If the bird actually realized it was just a scarecrow, what would happen? It would land right on top of it, eat the grain, and fly away! Right? In the same way, because the bird lacks understanding, when it perceives the scarecrow, it looks at it with the perception of a human being (manussa saññā). Similarly, you have not yet gained the understanding to truly recognize yourself.
Because of that, you are constantly looking at the mind and the world relative to your own perceived existence.
Gemunu:
Yes.
Thiththagalle Thero:
The very formulation of that question reflects that mindset. Exactly. So, you still... What was the third part of his question? Please read that question again.
Gemunu:
"If there is no 'us' as individuals..."
Thiththagalle Thero:
Yes, that's it. "If there is no 'us' as individuals..." To the person who built the scarecrow, and to the person who went up to it, touched it, and understood what it was, it's a scarecrow. But to the person who was deceived by it, is it a scarecrow or a human being? To the person who was deceived, it is a human being.
Gemunu:
A human being.
Thiththagalle Thero:
Yes, yes, it's a human being. Right. Now, sometimes when we see a banana tree swaying in the dark, we might think it's a demon (yakkha). To the person who thinks that, there is a demon there. But if he goes closer and touches it, he will realize it's just a banana tree. Therefore, I say to you, Sajith: go closer, investigate, and see for yourself. Until you do, that scarecrow will remain a human being to you. [Clears throat] That is exactly why you are searching.
Gemunu:
There is a second question here, quite a long one. I will read it out. [Clears throat] "Venerable Sir..." Yes, "Venerable Sir, to escape from this prison [of saṃsāra], is the key of Abhidhamma absolutely necessary?" Let's resolve these one by one, as it is quite long.
Thiththagalle Thero:
It is like this. Now, the Buddha... [Music] There was another question related to this. I will answer them together. Someone had asked—you probably have that question there, it was posted early on in the comments. Please find that question about what the Buddha preached. I will answer both together. A person had asked something along the lines of, "Did the Buddha preach that one must attain Nibbāna after obtaining such a difficult human life?"
Gemunu:
He says, "So, is it absolutely necessary to know the Abhidhamma to attain Nibbāna? Did the Buddha preach such an incredibly difficult Dhamma for a human being who has obtained this rare and precious human life in this terrifying cycle of saṃsāra, just to attain Nibbāna? That is impossible. All I can say is, I feel pity for that person."
Thiththagalle Thero:
Truly, I feel compassion for the person who posted that comment. Right? Now, I will quote the exact words of the Buddha from the Pali Canon (Tipiṭaka). To the person who posted that comment, whether you are a man or a woman, I urge you to go and read the Ariyapariyesanā Sutta (The Discourse on the Noble Search). In it, the Buddha, after bathing and resting in the hermitage of a certain Rammaka, recounts to the monks His experiences in searching for the truth in this life—the immense struggles He endured.
He explains how difficult it was. Then, He finally realized the truth, didn't He? After realizing the truth, the Buddha had this exact thought. It is recorded in the Ariyapariyesanā Sutta. Because that person asked this question, I will answer using the Buddha's own words. I took a screenshot of it because I didn't want to miss a single word.
Right? In it, these exact words are spoken: "Adhigato kho myāyaṃ dhammo gambhīro"—This Dhamma that I have realized is indeed profoundly deep. Now, who is saying this? The Ariyapariyesanā Sutta states that Gautama Buddha said this. Right? We must learn from the Buddha's words in the Tipiṭaka. Therefore, rather than giving my own answer, I am answering him with the Buddha's words.
He says, "Being born as a human is a great fortune." Yes, it is a great fortune, but he mistakenly thinks that this Dhamma must therefore be very easy. Many people think like that. However, the Buddha Himself says regarding the Dhamma He realized: "Adhigato kho myāyaṃ dhammo gambhīro"—This Dhamma that I have realized is profoundly deep. "Duddaso duranubodho"—It is hard to see and hard to understand.
When it is said, "Form is impermanent" (Rūpaṃ aniccaṃ), arriving at that profound vision is difficult. It is hard to comprehend, meaning it is very difficult to realize it directly, to see it exactly as it is. "Santo paṇīto"—It is peaceful. [Music] That means it is a state of complete cooling and liberation. It is sublime. "Santo paṇīto" means it is peaceful and sublime; it is the ultimate, the highest. "Atakkāvacaro nipuṇo"—Now, people can come and argue with the Buddha.
However, one cannot fully describe their own direct experience to another. It is "atakkāvacaro"—it is beyond the sphere of logical reasoning and intellect; it cannot be grasped by mere thought. It is an extremely subtle reality. "Paṇḍitavedanīyo"—It can only be understood by the wise. [Clears throat] So, the person who posted that comment seems to be lacking in wisdom, doesn't he, Gemunu? [Music] I say to him that it is because his wisdom is lacking that he thinks this must be very easy.
However, after enduring immense struggles for six years... let's set aside the stories of the past and the immense merit He had accumulated. That Supreme Being, who abandoned the ignoble search (anariyapariyesanā) and undertook the noble search (ariyapariyesanā), felt after His realization that understanding this is no easy task. Even explaining it is incredibly difficult. I myself struggle immensely to bring the words of the Buddha and explain the scope of what I have understood through my own experience.
Actually experiencing it is far more difficult than that. [Music] Therefore, because we are human beings, we must strive to accomplish this difficult task. The Sithuwili Sakmana discussion aims to provide some help and support for that endeavor. So, I urge the person who wrote that to abandon that mindset immediately. If you think it is easy, listen to a sermon from someone, and then claim you have realized the truth, you have likely grasped onto something else entirely, mistakenly believing you have attained the Buddha's realization.
Similarly, there are many people in society today who claim to have attained Nibbāna very easily; there are even people who listen to our sermons and misinterpret them, seeking a cheap, easy path. Right? Furthermore, there are those who preach distorted versions of Buddhism, saying things like "the Āni Sutta means this or that," and claiming they are completely liberated. Yet, if their dog dies, they cannot bear it. They cry and wail. Only their words claim they are liberated. There are many such people.
It is to such people that I say: you must investigate this Dhamma, you must search for the truth, and you must possess a balanced, neutral mind. For instance, some people criticized you for sitting with your legs crossed like that, didn't they? You mentioned that you have a back problem. So, those people don't think from the other person's perspective; they don't consider, "Why is he sitting like that today? Perhaps he is in pain." [Laughter]
Right? So, in any situation, they ask, "If this happened, then what about that?" When someone tightly grasps onto one single idea, one object, or one perspective, they cannot let go of it. How foolish is it to cling to something and, from that narrow foundation, assume one is absolutely right? It is utterly foolish. Therefore, for such foolish people, arriving at wisdom is not easy. The very first quality of a person approaching wisdom is having a balanced, neutral mind.
Gemunu:
Yes.
Thiththagalle Thero:
That means if they see a number '6', they must have the mental capacity to realize that it's not just a '6'; from the other side, it could look like a '9'. They must understand that the difference in perception arises because two people are looking at it from two different sides.
Gemunu:
Yes.
Thiththagalle Thero:
When one arrives at that neutrality, they do not become attached to what someone else thinks about how they cross their legs, nor do they become attached to their own thoughts. Their mind is incredibly clear and uncluttered. Their perspective is vastly broadened.
In such a mind, there is a tremendous amount of space for wisdom (paññā) to grow. It is for those people that this supreme Dhamma, this profound Dhamma, this Abhidhamma is intended. Right? It is to those people that the Buddha speaks. That is exactly why He finally said, "Paṇḍitavedanīyo"—it is something that can only be realized by the truly wise. Now, let's go back to that question.
Gemunu:
Yes, let's move forward. Yes, he asks if the "key" of Abhidhamma is absolutely necessary.
Thiththagalle Thero:
Then some ask if the "key" of Abhidhamma is necessary. I will answer that. In truth, to awaken one's wisdom [Clears throat] and to develop profound thinking, the Abhidhamma itself might not be strictly necessary for everyone. If someone hears even a very brief word of the Buddha, and if they can properly... it's like this analogy. Right? Take this example. You know there are detectives, right? People who solve unsolvable murder cases, unsolvable robberies.
Now, imagine a master thief. Right? He pulls off a heist wearing gloves, leaving absolutely no evidence, not even CCTV footage. Now, the ordinary investigators... they can't even begin to imagine what happened.
Gemunu:
Yes, they have to bring in someone like Scotland Yard. [Laughter]
Thiththagalle Thero:
Then, when a brilliant investigator like that arrives, he first looks around to see if he can find any data or clues.
He has no data. So he looks at the time this happened, he looks at the circumstances... [Music] Then, using a level of thinking that ordinary people don't possess, he starts to reason, "This could have happened this way, or it could have happened that way." What do we call that? He is thinking; he is applying a specific cognitive process, a way of thinking. Now, this is not a way of thinking related to the Dhamma. It is a way of thinking applied to catching a thief or a murderer, where he thinks on a level that ordinary people cannot even fathom.
Then, while the rest of the world thinks these things are impossible, this investigator unexpectedly goes and finds the evidence. And once he finds it, everyone accepts, "Ah, so this is exactly how he did it." Look at that—even when no evidence was left, even if it happened during the rain and no footprints could be found, even if dogs were brought in and couldn't find a scent...
When an investigator thinks through it and finds the truth, imagine the power of his cognitive ability, his capacity for reasoning! He must have started with some tiny clue and thought it through, step by step. And imagine the immense struggle he went through just to follow that one clue! [Music] While others couldn't even find footprints, this person, starting from that single clue, thought deeply, investigated along that path, and finally caught the culprit.
We would say that investigator has a brilliant, penetrating mind. In the exact same way, Gemunu, a person walking the path of Dhamma needs a specific way of thinking, a profound cognitive approach. To spark that thinking, the Buddha's words, or even a single word from a liberated person, can be enough. That single word is sufficient for them to think deeply, follow the path, and cross over to liberation. Right? It doesn't necessarily have to be the Abhidhamma. It could be a story told while pointing at a flower.
For example, there is a story in Zen Buddhism where a master takes in two disciples. They were brothers, and they trained together for seven years. This particular Zen master had a rule: if he felt like it, he had the right to kill his disciples. They could only become his disciples under that condition. That means, "If you come to me as a disciple, I am telling you now, if I feel like it, I will kill you. Stay if you agree, otherwise leave."
He only accepted them as disciples after they granted him the right to take their lives. So, these two agreed. They were willing to give up even their lives for their master in order to attain 'Satori'—which in Zen Buddhism means attaining Right View (Sammā Diṭṭhi). For seven years, the master didn't preach a single sermon to them. He just let them live comfortably. After about seven years, the master announced that he was going to kill one of them.
He took a sword—one of those Japanese swords [Music]—and gave them a checkerboard. He gave them the board and said, "I will kill the one who loses." [Laughter] He was only going to kill one of them, the loser. That was it. [Laughter] Now, he hadn't preached any Dhamma, and they had probably forgotten the original reason they came. But they had made a promise, giving him the right to kill them. So, the two disciples started playing the game.
The two disciples [Music]... Now, Gemunu, tell me, are they moving the pieces, or are they moving their lives?
Gemunu:
It's their lives.
Thiththagalle Thero:
It's their lives, isn't it? Right? It's like a guy like Trump saying, "I'll give Israel and Iran a board; you two play, and I'll kill the loser." A master could be crazy like that. But there is a profound story within this.
Gemunu:
Yes.
Thiththagalle Thero:
Right. Now the pieces have become their reality. They are not just moving pieces; they are moving their very lives. [Laughter] Right? Now, that is the final game of their lives. So, the two of them are playing. As they play, what happens? Eventually, it comes down to the very last two pieces. They reach the point where only two pieces are left. Now, one must absolutely capture the other's piece. Otherwise, the other one wins, becoming the 'king' and winning the game. Now, let's say you are the one about to win, and I am the one about to lose.
Now, for seven years, it was just the two of us. We ate together, drank together, and lived our lives completely together. Now, all those memories come flooding back: "If I capture his piece now, the person beside me is finished." Their strongest bond is these seven years of shared memories, and it's all about to end in an instant. Now, either he kills him... and the master is standing right there with the sword, watching. The moment the piece is captured [Clears throat], he will kill him.
Now, the other guy, holding his piece, is thinking, "It's over." He knows that anyone loves their own life. Even if it's a friend or a mother, ultimately, we are most attached to our own lives. So he thinks, "Even though he's my friend, he will definitely capture my piece." Now, the one about to lose knows, "He has the chance now." The other guy thinks, "How can I do this? If I make this move, he's finished."
But then the other guy thinks, "It doesn't matter," and prepares his mind for death. Now you see, there are two distinct cognitive processes at work here. Yes, now the checker piece is the Dhamma. The piece is life. Is it death, or is it life? So, caught between life and death, both of them are deep in thought. Then, he is about to make his move. The time limit is running out. In the very last second before the time is up, the other guy thinks, "I won't make the move. I will change my piece." In that final moment, he thinks, "Okay, the master will kill me now." By changing his piece, he chooses death. Right? Instead of capturing the other's piece, they both embrace death. At that exact moment... I have explained this story before. Its deeper meaning is incredibly profound. It's not just a checkerboard up there. The master takes the board, splits it in two, and walks away. Their cycle of saṃsāra is over.
Right? He truly "killed" them both. [Laughter] Right? That is what it means. He actually killed them both. It was a profound cognitive process for both of them. That is the mark of a skillful master. So, for those two, what was the checkerboard? It was the Dhamma. That is the point I want to make here: the checker piece is the Dhamma. The moves they made were the Sutta Piṭaka, the Vinaya Piṭaka, and the Abhidhamma. [Laughter] That is why I say, a person doesn't necessarily need all these words to reach wisdom. Even a single word from our Sithuwili Sakmana discussions might be enough. If a person with profound thinking hears it, their wisdom could awaken. Right? And for someone whose thinking is not yet developed...
...these words help to develop their thinking, to increase their inner merit, and to cultivate their wisdom. Every word spoken here is not about the ordinary world. We weren't just talking about a checkerboard just now. Similarly, he asks if the Abhidhamma is necessary. Yes, for those individuals, that was their Abhidhamma. That is how I define Abhidhamma. That checkerboard was their Abhidhamma.
Right? Isn't that so? I don't use the word "Abhidhamma" just to refer to the seven books, or the specific words written inside them. The supreme word that generates that hard-to-realize wisdom of the Buddha—that is Abhidhamma to him. That is Sutta to him, that is Vinaya to him. Right? That is why I say, when a person contemplates the Paṭṭhāna, they can realize the Dhamma. So, that is correct.
Right? Next, I must tell him this. Now, I started teaching this in 2013. I taught this for two years... and now I have taught it in about 25 locations across six districts in Sri Lanka, and in about 20 to 30 countries worldwide. Right? By teaching just this... Now, I have also taught the Sutta Piṭaka to monks in Sri Lanka, and certain things have happened through that. But Gemunu, I believe there are over 500 people who have ordained as monks simply by listening to this teaching. I have met them.
They always say, "I went to the forest monastery. It was after listening to this that I came to ordain. This is how I found the path." So, if those people hadn't heard the Abhidhamma, perhaps they still wouldn't have turned towards this search for the truth. Now, there is a place in Polonnaruwa. The monk there came and told me that over 50 people have ordained there, and they are waiting for me to visit. Over 50 people have ordained. I haven't even seen them. The senior monk there used to be a school teacher; he came across these teachings, listened to them, went and preached the Dhamma, and over 50 people ordained under him. He also teaches using a whiteboard.
There are many other stories like that as well. So, regarding the Abhidhamma... the Abhidhamma that I taught, even though I used the standard terms taught in Dhamma schools and regular schools, there is a much deeper narrative within it. That is why people continue to listen to it; even today, 100 or 200 people listen to it every day. There is a reason they listen. There is a specific method in how it was taught.
If they hadn't listened to it through that specific method, they wouldn't have been able to cross over. Just recently, someone left a comment on this very video saying, "We watched the memory verses. I only just discovered Venerable Thiththagalle Thero, and I have already finished listening to 18 Abhidhamma lessons." Now, not everyone who listens to this ordains as a monk. However, in terms of giving, generosity, and completely transforming their lives, I have enough experiences to write hundreds of books.
Many monks preach sermons and complain that there are no results. I never tried to simply build a "virtuous society." I don't have a desire to transform all of Sri Lanka. However, I have changed people's behaviors and their mindsets through this teaching. That is what I call Abhidhamma. Therefore, the answer to his question is that, in a certain situation, a person can cross over using a checkerboard.
Sometimes, a person's path might be cleared through this specific teaching. So, there is no single, absolute answer to that. I cannot say, "You must listen to this." At the same time, I cannot say, "Do not listen to this." There are thousands of people whose lives have been transformed by this, and their stories could be written down just like the Tipiṭaka. The lives of these people... [Music]
Gemunu:
The question continues, Venerable Sir. I will read the next part.
[Clears throat] "In some stories from the Buddha's time, certain people attained realization the moment they heard just a word or two, because their wisdom was highly developed. Did they attain realization without knowing the Abhidhamma? Or did they, in that very moment, also realize the Abhidhamma and gain a complete understanding of their own mind?"
Thiththagalle Thero:
Now, this is the thing. People think that "Abhidhamma" is just a massive collection of words.
Gemunu:
Yes.
Thiththagalle Thero:
Conventionally, it is indeed a massive collection of words. But as I explained, the answer to this lies in the story of the checkerboard. That single word spoken by the Buddha is enough to engage their profound thinking, to guide them towards the deathless state, to help them understand their ego, and to eradicate craving. They engage in a profound cognitive process. Remember the analogy I gave about how an investigator uses his thinking to catch a thief? In the same way, they engage their thinking and solve the ultimate mystery of their own existence. That person possesses a mind, a brain, with an immense capacity for imagination and insight.
Gemunu:
Yes.
Thiththagalle Thero:
If everyone had that sharp capacity for insight, everyone would cross over with just one word. The Buddha preached thousands of discourses, and Venerable Ānanda memorized all of them, yet Venerable Ānanda only attained Arahantship after the Buddha's passing (Parinibbāna). [Laughter] Do you understand? So, it is relative to each individual. There are different types of people. Even today, there are such people.
They possess profound thinking. They are very rare flowers. They are not found everywhere. Right? When such people encounter even a small clue, they have a way of thinking that ordinary people do not see. They think deeply about it. They contemplate it intensely. After that intense contemplation, wisdom (paññā) arises, and that is what remains. Not every human being has that capacity.
That capacity can be developed. To develop that capacity, one must cultivate wise attention (yoniso manasikāra). One must reduce one's ego and engage in altruism. A person with a lesser capacity for deep thought must make many sacrifices. Then, over time, a profound capacity for thinking develops within them. If we connect this back to the previous analogy: imagine someone who cannot catch a single thief. Now, he stays close to the master investigator. The master tells him, "Think like this. Think like this. Think like this." After about thirty years of being close to him, he too becomes an excellent detective. Yes, what happens through these types of discourses is that we show people how to think. We show them different angles and perspectives. As they progress in this manner, a profound pattern of thinking naturally and unknowingly forms within them.
Gemunu:
Giving an example, he says: "For a child studying A-Level Physics, the goal is simply to get an 'A' grade. They are taught the Physics relevant to the A-Level syllabus and trained to answer those questions. However, teaching them every single physics theory and concept in the world would only exhaust their brain and become an obstacle to reaching their goal, wouldn't it? When we learn the higher teachings (Abhidhamma), we acquire additional knowledge, but even without that specific knowledge, are we not able to realize the truth? I am asking, if liberation (Nibbāna) is a course of study, is the Abhidhamma a compulsory subject?"
Thiththagalle Thero:
This is how I would answer that: if liberation (Nibbāna) is a course of study, the compulsory subject is not the Abhidhamma. The compulsory subject is the profound thinking capacity within oneself. Without that profound thinking, one cannot even approach the gateway to the course called liberation (Nibbāna). [Music] Is that clear? Now, imagine taking a child who hasn't been to grade one or grade two, who hasn't been taught anything from a basic school primer, and suddenly placing him in an advanced Physics class. What would it be like for him?
Gemunu:
It would sound like Greek.
Thiththagalle Thero:
That is exactly what happens to such a person. Therefore, [Music] you cannot extract a gem from a mine all at once. You have to dig from the surface and work hard to reach it. That is why the Buddha's teachings emphasize effort (viriya). If the person who wrote this comment thinks in that manner, it seems he is hoping to somehow succeed without going through grades one, two, and three! [Laughter] So, there are no shortcuts to liberation (Nibbāna). The Buddha Himself demonstrated this through His own words.
After the Buddha realized the Dhamma, He felt that it could not easily be taught to others. It is not easy; when put into words, people tend to confuse it. Right? Therefore, it is profoundly difficult to see. Only a truly wise person will be able to see it. And a wise person is never a lazy person. He constantly searches. Because there is wisdom (paññā) within a wise person, he investigates. He searches and searches. He works hard and exerts immense effort (viriya). When he receives a teaching, he does not simply let it go. His ultimate goal is to cross over. Let us take the Buddha Himself as an example; He went to the teacher Āḷāra Kālāma, but that did not yield the final result, did it?
Gemunu:
No.
Thiththagalle Thero:
However, He didn't just stay away, assuming from the very beginning that it would yield no results. He wanted to search for the ultimate truth. He went to him [Āḷāra Kālāma], thinking he might be able to help. Then He went to Uddaka Rāmaputta. After that, He engaged in the severe ascetic practices (dukkara kiriyā) that were prevalent within the Indian culture of that time. But He did not find the truth there, did He? Now, imagine if He had simply thought from the very beginning, "These things are useless," and just sat there doing nothing, thinking, "I will become a Buddha anyway." Because His Buddhahood had already been prophesied, hadn't it? But after He was born, did He just sit back and do nothing? No. That is the true nature of such supreme beings. To such supreme beings, when they encounter a profound teaching like this, it is like sweet honey to their ears. They search relentlessly. So, as they continue their search, even if none of their previous methods worked, as a direct result of that relentless seeking, they are able to cross over through a profound new realization. However, if He had not searched at all, He would never have crossed over.
Gemunu:
He would not have found it.
Thiththagalle Thero:
That is exactly what I am saying.
Gemunu:
Venerable Sir, since we have now exceeded the one-hour mark, shall we...
Thiththagalle Thero:
Yes, there are still a few more questions remaining.
Gemunu:
Let us conduct another program and answer the rest of them as well, shall we? Very well, Venerable Sir. May the blessings of the Noble Triple Gem be with you.
Thiththagalle Thero:
May the blessings of the Noble Triple Gem be with you.
Gemunu:
May the blessings of the Noble Triple Gem be with you.
Original Source (Video):
Title: බය වැඩි වෙනකොට කාලය අඩු වෙනවා - පූජ්ය තිත්තගල්ලේ ආනන්දසිරි හිමි | Gemunu Jayantha Wanninayake
https://youtu.be/kFLHPcX_loU?si=e6RlYYreyXsMv59t
Disclaimer
The translations shared on this blog are based on Dhamma sermons originally delivered in Sinhalese. They have been translated into English with the help of AI (ChatGPT & Gemini AI), with the intention of making these teachings more accessible to a broader audience.
Please note that while care has been taken to preserve the meaning and spirit of the original sermons, there may be errors or inaccuracies in translation. These translations are offered in good faith, but they may not fully capture the depth or nuance of the original teachings.
This blog does not seek to promote or endorse any specific personal views that may be expressed by the original speaker. The content is shared solely for the purpose of encouraging reflection and deeper understanding of the Dhamma.
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