Prepared by
John D. Hughes, DipAppChem, TTTC, GDAIE,
Anita Hughes, RN Div1,
Evelin Halls, DipForLangCorres
Pennie White, BA, DipEd
Abhidhamma Class No. 29, 7 January 2003
“Review of Abhidhamma Classes 13, 14 and 15”
The term right is a syncategormetic term. It cannot be used in English by itself. To be meaningful one should presuppose its corelative, without which it cannot have its full sense.
The word Right is considered an ethical term.
History of ethics reveals that first it was egoistic in nature and character and gradually in course of time it has become altruistic, hedonistic etc. etc.
Other ethical theories offering definitions on Right can be classified into two main classes, one because the particular act is approved by God or two the particular act is approved by majority of men.
These theories may be regarded as Attitude Theory.
Some philosophers have an eternalistic view of right action saying the meaning can be found in revelation of truths which have always existed.
The critical analysis of the term right brings the fact into light that the right action is surely done for the welfare of oneself and at the same time it is being directed to the benefit of others. Whatever result it brings forth right action is not the end.
Ultimate end of human life according to Buddha is to end the unhappiness and bring about the supreme state of happiness. Here right is right by itself and it springs from conscience - the pivot of all goodness.
The five groups need nutriment to be sustained. The type of nutriment you ingest affects your present citta and cetasika.
If you come into contact with wholesome nutriment what is the effect?
The five groups of existence are: rupa, vedana, sanna, sankhara and vinnanam. That is, materiality, emotions, perceptions, mental formations and mind.
There is not doubt that there are wholesome and unwholesome mental states. The student practices to strengthen the wholesome mental states, and for the unwholesome mental states to cease arising.
When each of the five groups come into contact with high nutriment then we become content and ready to learn. We are ready to unlearn and leave behind our unwholesome minds and unwise practices. We are ready to learn beyond what we already know and practise.
A person who has heard the Buddha Dhamma but does not put the teachings into practice can be likened to the person who has lit the lamp but does not open their eyes.
For Abhidhamma class 29 we revise:
Abhidhamma Class No.13, 17 September 2003 “lokuttara citta”,
Abhidhamma Class No.14, 24 September 2002
“cetasika”
Abhidhamma Class No.15, 1 October 2002
“akusala cetasika (Immoral Mental Concomitants).
The class notes for Classes 13, 14 and 15 are online at the Buddha Dhyana Dana Review Online, Volume 12
No. 5 at www.bdcu.org.au and www.bddronline.net.au
Reference: Barua, Amal (2002) ‘Ethical Import of the Term Right’ cited in Prajna, Vol IV No. I, 2002, Bodhgaya Temple Management Committee, Bihar, India.