Can anyone suggest good book on abhidhamma…well explained and we’ll realistic…
With day to day life examples…
Please…
And thanks
I highly recommend this one:
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The Mexican monk and the lady have a nice video series.
https://www.youtube.com/@anatomyofthemind-abhidhamma
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This book has a lot of Abhidhamma and daily life examples.
The Perfections
Leading to Enlightenment
by Sujin Boriharnwanaket
Translated by Nina van Gorkom
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Can u suggest any book which explains the patthana
There are English translation of patthana but I need explanation to…
Thanks
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This book is an excellent introduction to the 24 conditions explained in the Patthana.
The-Conditionality-of-Life.pdf (473.6 KB)
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NVG: Since the kusala kamma which produces
nama and rupa at the moment of birth can be of different degrees, the mental result and
the bodily result it produces can also be of different degrees. We can see that human beings
are born with different mental and bodily capacities. Some people are beautiful, some ugly,
some are apt to few illnesses, some to many illnesses. When one is born with pa~n~n¯a, there
are conditions to develop it during one’s life, even to the degree of enlightenment.
This paragraph is from same book …
And if this is the case …
How one should count the degree…
Is degree mean frequency of kamma e.g. how frequently one has made donations.
Or to whome one has made donations (arhat, Buddha’s)
One may have performed 100 good kammas (donation)and 50 bad kammas (anger )…
But there might be chance that at the death one bad kamma will be picked.
So result will be of one bad kamma or of accumulated 50 bad kammas?
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For birth in the human realm it is always a kusala kamma done in the past which conditions the patisandhi citta (rebirth consciousness). Which kamma conditions it depends on many factors - but it is only one kamma. It might be one very strong kamma or it might be habitual kamma that has the opportunity to be the condition.
If one did some major akusala kamma like killing a parent then that is so strong that it will condition rebirth in hell in the next life. King Ajatasattu killed his father Bimbisara but later studied Dhamma and ws a great supporter of the Sangha - he even had his builders prepare the place where the 500 arahats rehearsed the teachings at the first council. Despite so much meritorious deeds he was reborn in hell. However the Commentary says he will become a PaccekkaBuddha in a future life.
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Ven. Rāhula … 
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About object condition…
If there is any object and to
- get a chance to experience that object
- to come in vicinity of that object to experience it
- length of pleasure
- amount of pleasure
All this things are actually depends on kamma and that’s why vipaka ???
If u have done kamma which support that object to menisfest for u and supportive kamma to enjoy that object then only u can enjoy that object right???
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Great to see you considering these points Mrunal.
Here is the section from Conditionality of Life:
We may be inclined
to think that we can choose the objects we experience. Even when it seems that we can
choose, the experience of objects is still conditioned. When the conditions are not right,we cannot experience a particular object we wish to experience. For example, we may long
for the flavour of apple and we start to eat it, but the inside may be spoilt and instead of a
delicious flavour we taste a bitter flavour. Or we turn on the radio in order to hear music,
but then we cannot hear it because the radio is out of order or the noise outside is too loud.
Several conditions work together for the experience of a particular object. For example,
when hearing-consciousness arises, it is kamma which produces the vipakacitta which is
hearing, as well as the earsense which is the doorway and the physical base of hearing.
If kamma had not produced earsense one could not hear. Sound which impinges on the
earsense is experienced not only by hearing-consciousness but also by other cittas arising
in a process, each having their own function while they experience sound. In each process
of cittas javana-cittas arise which are, in the case of non-arahats, either kusala cittas or
akusala cittas.
The more we learn about the different paccaya the more we see how conditioned and impermanent it all is. Then we begin to break down life into moments.
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The suttas mention indriyabhāvanā MN 152) ( the development of the faculties)
“Ānanda, how is there the supreme development of the faculties in the Noble One’s Discipline? Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. 1353 He understands thus: ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. But that is conditioned, gross, dependently arisen; this is peaceful, this is sublime, that is, equanimity.’ The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him and equanimity is established
How to get to this level of understanding?
By understanding whatever appears- Abhidhamma in daily life. Then gradually the difference between concept and reality is discerned. Just different jatis – the akusala, kusala, vipāka, kiriyā – and all of them conditioned as explained in the Pattana; anicca, dukkha, anatta. So the Abhidhamma and Suttas are all in unison.
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I start form this YT also and Nina van Gorkom’s books.
Personally, I recommend this for starter pack.
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