Prepared by
John D. Hughes, Dip.App.Chem., T.T.T.C., GDAIE,
Anita Hughes, RN Div.1,
Evelin Halls, Dip.For.Lang.Corres.
Pennie White, B.A. Dip.Ed.
Abhidhamma Class No. 18, 22 October 2002
saddha
saddha (Pali) = faith, confidence, non-fogginess
In this lesson, we learn we can better translate saddha as:
By its means they have faith (saddahanti), or it itself is the having of faith or it is just the act of having faith (saddahana), thus it is faith (saddha). Its characteristic is having faith, or its characteristic is trusting. Its function is to clarify, like a water-clearing gem, or its function is to enter into, like the setting out across a flood. It is manifested as non-fogginess, or it is manifested as resolution. Its proximate cause is something to have faith in, or its proximate cause is the things beginning with hearing the Good Dhamma (Saddhama) that constitute the factors of stream-entry. It should be regarded as a hand [because it takes hold of profitable things], as wealth, and as seed. (Bhadantacariya Buddhagosa, no date)
This week we continue to study the first sobhana cetasika, saddha to develop our understanding because without saddha we are not practicing.
It is explained in “The Foundations of Education” (1962) that learning theorists differ considerably in their conclusions about the processes and mechanisms by which an individual learns, however, there are a number of principles which most, if not all, would be in agreement though often for different reasons. These principles are:
a)motivation: There is greater likelihood of learning taking place when an individual is motivated.
b)practice: Repetition facilitates learning.
c)past experiences: Past experiences contribute to efficiency in learning.
d)level of maturation: Learning is accomplished more readily and tends to be more enduring when the activity involved is appropriately geared to the learner’s physical and intellectual level of development.
e)activity: Learning is an active process, in the sense that it is accomplished by the learner and not automatically by some kind of transmission from the teacher. Activity is essential for learning.
f)reinforcement: The possibility that learning will occur is greater when different ways of responding or behaving are followed by different conditions.
g)transfer of learning: Behaviour or responses learned in one situation may transfer to, that is be available for use in, other situations.
Now that you are familiar with the underlying principles of learning, apply them to improve your learning now. Do not use torpor (middha) that makes you unsuccessful in rote learning.
You need merit that respects accumulation of learning knowledge to learn saddha cetasika but merit by itself does not get you out of ignorance without confidence. This is explained further by Bhadantacariya Buddhaghosa in The Path of Purification:
Now this wheel of the round of rebirths with its hub made of ignorance and craving for becoming, with its spokes consisting of formations of merit and the rest, with its rim of aging and death, which is joined to the chariot of the triple becoming by piercing it with the axle made of the origin of cankers, has been revolving throughout time that has no beginning. All this wheel’s spokes (ara) were destroyed (hata) by Him [the Buddha] at the Place of Enlightenment under the Bodhi tree, as he stood firm with the feet of energy on the ground of virtue, wielding with the hand of faith the axe of knowledge that destroys kamma – because the spokes are thus destroyed he is accomplished (arahanta) also.
This is because conceit (mana) has been overcome.
To know that the Buddha, the Dhamma and the Sangha is correct is right view. However, you need saddha to follow the path. Bhadantacariya Buddhaghosa proves a definition of faith in The Path of Purification:
By its means they have faith (saddahanti), or it itself is the having of faith or it is just the act of having faith (saddahana), thus it is faith (saddha). Its characteristic is having faith, or its characteristic is trusting. Its function is to clarify, like a water-clearing gem, or its function is to enter into, like the setting out across a flood. It is manifested as non-fogginess, or it is manifested as resolution. Its proximate cause is something to have faith in, or its proximate cause is the things beginning with hearing the Good Dhamma (Saddhama) that constitute the factors of stream-entry. It should be regarded as a hand [because it takes hold of profitable things], as wealth, and as seed.
In Pali language, saddahanti or saddahati means to believe; to have faith
In Pali language, saddahana is a verb, it means believing or trusting
In Pali language, saddhama or saddhamma means true doctrine
We prefer and will use Bhadantacariya Buddhaghosa’s threadings. This is a better description of saddha than what we have given in Abhidhamma Class No. 17. The Oxford words do not quite capture the thread of meaning.
The Method of Buddha Dhamma is not the method of the dictionary.
Sometimes we are in fog but unaware of this fog. Our eyes glaze over, our throat dries up from the dankness of the air. What can wake us to this situation?
If you are in a small boat on the sea in the night surrounded by dank fog and you hear the fog horn of a ship sounding as it is approaching, please heed this warning of your true situation without saddha. You may cognate your fogginess.
If you heed my warning to you then you will become alert to the habitual fogginess you repose in and take evasive action.
Conclusion
For our purposes, saddha means:
have faith (saddahanti),
the having of faith or it is just the act of having faith (saddahana),
faith (saddha),
its characteristic is having faith,
its characteristic is trusting,
its function is to clarify, like a water-clearing gem,
its function is to enter into, like the setting out across a flood,
it is manifested as non-fogginess,
it is manifested as resolution,
its proximate cause is something to have faith in,
its proximate cause is the things beginning with hearing the Good Dhamma (Saddhama or Saddhamma) that constitute the factors of stream-entry,
it should be regarded as a hand [because it takes hold of profitable things], as wealth, and as seed.
References:
Brown, Lesley (Ed.) (1993) “The New Shorter Oxford English Dictionary”, Clarendon Press, Oxford.
Bhadantacariya Buddhaghosa (no date) The Path of Purification (Visuddhimagga), Bhikku Nanamoli (translator), Singapore Buddhist Meditation Centre, Singapore, pp. 140, 207.
Connell, W. F., Campbell, W. J., Debus, R. L., Howie, G, et al (1962) “The Foundations of Education”, Ian Novak, Sydney, pp. 137-141.
Mon, Dr. Mehm Tin (1995) “The Essence of Buddha Abhidhamma”, Mehm Tay Zar Mon, Yangon.
Further Reading
Bhadantacariya Buddhaghosa (no date) The Path of Purification (Visuddhimagga), Bhikku Nanamoli (translator), Singapore Buddhist Meditation Centre, Singapore, pp. 146.