Dawn of the Truth

  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...

  This article is based on a translation of an extract from a recent Dhamma discussion regarding the nature of inquiry and the perception of impermanence. The other day, we explored how to truly examine the mind and meditate with inquiry. A major obstacle surfaced: we often attempt to practice a "method" that is merely a conceptual label, rather than engaging with the actual method itself. I urged you to meditate on impermanence ( anicca ) to support your internal vision, rather than becoming entangled in terminology. The Paradox: Communication vs. Practice The Buddha disclosed the Dhamma to the world in a way it is easily communicated. In that sense, it is a "worldly practice"—it uses our language and our concepts. However, there is a subtle but vital distinction to be made: while the Dhamma is explained to the world so it can be understood, the actual practice should not be a "worldly" one. When we adopt a meditation method based on our worldly habits, i...