Dawn of the Truth

  An extract from a discussion between Venerable Alawwe Anomadassi Thero and few lay disciples Knowing the Eye: An Inquiry into Consciousness Q: When we speak of "knowing of the eye," does it refer to what is known by the eye (form), or does "knowing the eye" refer to knowing an eye that already exists? Could it be both, since consciousness is inherently the nature of knowing? I’ve considered that if the eye doesn't know it is an eye, and the form doesn't know it is a form, how do we know anything? Does consciousness only arise when "I" creeps in, turning the eye and form into named conventions ( nama-rupa )? A: The Buddha preached the Dhamma with reference to our experiential world. Those who are not satyavadi (truthful) assume that things exist independently for an "I" to encounter. For such individuals, how a vimutti-kami (one desiring liberation) relates to the world remains beyond comprehension. The parlance of those who ...

  By Venerable Alawwe Anomadassi Thero   1. The Remembrance of the Five Aggregates The Buddha addressed the monks, saying: "Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti, sabbe te pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ." "Monks, whatever contemplatives or brahmins remember their manifold past dwellings (births), they all remember the Five Aggregates of Clinging (Pañcupādānakkhandha) or one of them." The Thero emphasizes that it is specifically the "Monk or Brahmin"—those seeking the truth—who can reminisce in this way to find the root of the problem. Ordinary people remember "stories," but the seeker identifies the issue of 'Self' (Mama) . Whether they remember a past life or just a moment ago, they are simply remembering Form (Rupa), Sensation (Vedana), Perception (Sanna), Formations (Sankhara), and Consciousness (Viññana) . They think, "In the past, I had su...

  The Wisdom of the Khajjaneeya Sutta A translation based on a discussion by Venerable Alawwe Anomadassi Thero : Version 2 The core of the Buddha’s teaching in the Khajjaneeya Sutta (SN 22.79) focuses on a radical shift in perspective: moving from seeing "things" (nouns) to seeing "processes" (verbs/actions). This shift dismantles the illusion of a solid self ( Sakkaya ) and the artificial duality of internal versus external. 1. The Nature of Consciousness and Naming In the Khajjaneeya Sutta , the Buddha defines consciousness through its function: “Vijanatiti kho bhikkhave, tasmā viññāṇanti vuccathi” > ( It cognizes, monks; that is why it is called 'consciousness'. ) Just as we use nouns like "table" or "chair" for communication, we use terms like "falling sick" or "dying." These are designations ( pannațți ), expressions ( vohāra ), and linguistic conventions ( nirutti ). We cannot have a name without a c...

                                     A translation based on a discussion by Venerable Alawwe Anomadassi Thero :      Version 1 This reflection explores the Khajjaneeya Sutta (SN 22.79) and the radical shift it demands: moving from seeing "things" (nouns) to seeing "processes" (verbs). By understanding how the mind constructs a "self" out of simple occurrences, we can dismantle the duality of internal/external. 1. The Nature of Naming: "Tasmā" (Therefore) In the Khajjaneeya Sutta , the Buddha defines the Five Aggregates through their function. For example: “Ruppatīti kho bhikkhave, tasmā rūpanti vuccathi” (It is afflicted, monks; therefore, it is called ‘form’.) The word Tasmā is the key. It tells us that a "Name" (like Form or Rupa) is only a label for an action that is already happening. We cannot have a name without a Siduweema (occurrence); we cannot say "co...