ME39

Logical Reasoning
ME39 24-03-2011      (3:00 to 4:00)
(Class Notes Only)

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Three kinds of Logical reasoning can be distinguished. These are deduction, induction and abduction, according to western Philosopher. Given a precondition, a conclusion and a rule, that the precondition implies the conclusion, they can be explained in the following way; Deduction means determining the conclusion, it is using the rule and its precondition to make a conclusion. Induction means determining the rule, it is leaning the rule after numerous examples of the conclusion for following the precondition. Abduction means determining the precondition, it is using the conclusion and the rule to support that the precondition could explain the conclusion.

According to Buddhism, the Buddha was born in 6th century BC, his systematically developed a pragmatic, empirically based philosophy which he claimed would lead, its followers towards an enlightened existence. Buddhism is commonly called a religion, is based on logical reasoning and observation rather than spiritual faith. At the heart of Buddhist philosophy is the Buddha's enumeration of Four Noble Truths: “suffering, origin of suffering, cessation of suffering and path to cessation of suffering”. That is Theravada analysis. Here, logical analysis is six ways- “Sambandho ca padan ceti, Padatho padaviggaho, Codanā parihāro ca, Chabbidhā suttavannanā,” that is commentaries. Sambando is relationship, context is very important.

Abhidhamma is certainly very useful, the later Abhidhammiters brought the opinion of that the truth which the Buddha discovered is found only in the Abhidhamma Piṭaka, he had preached to Sāriputtra. The Buddha came out with the absolute truth (Paramatta desana). In the Abhidhamma, we can analysis- “Kusala Citta- unwholesome consciousness-12, Ditthigata sampayuttam is mean connected with 'wrong' view. Second logical analysis 6th century B.C.

Padan mean smaller, Surāsuranaroragā (that is, we can see one by one) sura+ asura+ nara+
uraga (we should be able to), Namo Buddhāya - Buddha+ta+ āya, Buddha+ āya. Nomo Po tvo ye (china) Bodhisattva.

Padatta- 'meaning of the word' 'analysis of the word' after the analysis, Codanā- complain (plaint), parihara- answer, chabbidhā- six course, vannanā- exclan mation.

“Monopubbangamā dhammā, manosetthā manomayā, manasā ce pasannena, bhisati vā karoti vā, tato nam dukkhamanveti, cakkamva vahato padam” (Dhammapada). Mind is the forerunner of all states, mind is chief, mind made are they. It one speaks or acts with wicked mind, because of that suffering follows one, even as the wheel follows the hoof of the draught ox.

How many words have this verse? This verse has been 20 words. One by one, here mano is pāda, pubbhangamā is pāda, that is analysis. Manopubbhangamā dammā- all mental phenomena have mind as, their forerunner in the sense that mind is the most dominant and it is the cause of the other three mental phenomena, namely feeling (vedanā), perception (saññā) and consciousness (viññāna) as their forerunner because although they arise simultaneously with mind they cannot arise, it mind dose not arise (The commentary). Manasā here means intention or volition (cetanā), volition leads one to the performance of volitional actions, both good and evil. This volition and the resultant actions constitute kamma, and kamma always follows one to produce results.

Cakkhupāla thera blindness was the consequence of his having acted within an evil intention in a previous existence. In this context, dukkha means suffering or physical or mental pain, misfortune, unsatisfactory mess, evil consequences, etc.

In the consciousness (mana or citta), the concepts of good and evil minds have already been explained namely, Kāmāvacara citta is 54, Rūpāvacara citta is 15, Arūpāvacara citta is 12, and Lokuttara citta is 8 or 40. The Kāmāvacara citta is the cause of the other three factors, they are Akusala is 12, Ahetuka is 18, and Sahetuka citta is 24. In the Akusala citta, Lobha (attachment) is eight, Dosa (heated) is two, and Moha (delusion) is two. Since citta arises together with different mental factor or etasikas. According to the above analysis the so-called being is composed of five groups- Rūpa (matter), Vedanā (feeling), Sañña (perception), Saṅkhāra (mental states) and Viññāna (consciousness).

"cetasika- ceta + s + ika ", that which is associated with the mind or consciousness is Cetasika (Sanscrit- Caitasika or Caitti). In the chapter on Cetasika "Ekuppāda- nirodhācaekālambanavattukā" {Ekuppāda, Ekanirodhā, Ekālambana, Ekavattuka}.

The fifty two states that are associated with consciousness, that arise and perish together with consciousness, that have the same object and basis as consciousness, are known (or learn) as Cetasika. In the Dhātu, that which carries its own characteristic mark is dhātu. They are so called since they are devoid of being or life (nissatta, nijjiva). For the sake of convenience three technical terms are used here. They are pañcaviññadhātu, manodhātu, mano-viññāna- dhātu. In all these meanings the word 'dhamma' is to be met with in the texts, the application of this term guna = quality, virtues, desana = instruction (Nahi dhammo adhammo ca), pariyatti-text; nissatta (devoid of being) and nijjīva (soullessness).

'Dhamman vā bhikkve decitaṁ'
Sodanā means question and parihāra means answer. Kusala is wholesome in the sense of being free from physical (body), and mental sickness though passions. Killing, stealing and sexual misconduct are bodily actions. Lying, slandering, harsh speech and vain talking verbal actions, and ill will, covetousness and false belief are mental actions. Citta and cetacika arises
together with, not different, but citta (mind) is the leader of thought, mind is the porāna.

     - Pubbanga is means going first.
     - manosetthā is means intention or volition (cetanā).
     - pasannena is means mental devotion (manopasāda).
     - karoti- physical.
     - bhāsati- versati.

by Ashin Indaka (kyone Pyaw)