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What is the meaning of reality? - Dhamma Wheel

What is the meaning of reality?

A discussion on all aspects of Theravāda Buddhism
SarathW
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Joined: Mon Sep 10, 2012 2:49 am

What is the meaning of reality?

Postby SarathW » Mon Aug 12, 2013 4:52 am

It appears that there are four realities (conditioned and unconditioned) according to Abhidhamma.
Q1)What is the pali word for the reality? What it means?
Q2) Why Nirvana is called Unconditioned reality?


===========================
Some information relating to above question:
Four Ultimate Realities (Paramattha Dhammaa)
1)Consciousness (Citta) – conditioned reality
2)The mental factors (Cetasika) i.e Feeling or sensation (Vedana) and Perception (Sanna) which are arise as a result of consciousness (samkhara) – conditioned relaity
3)Material form (Ruppa) –This includes body, sex and seat of consciousness. The body-decade is composed of the Four Primary Elements –Extension, cohesion, heat, motion (Pathavi, apo, tejo, vayo) – conditioned reality
4)Nirvana (Nibbaana) – Nirvana is an unconditioned reality. All other three are conditioned realities.


"The Abhidhamma in Practice", by N.K.G. Mendis. Access to Insight, June 7, 2010, http://www.accesstoinsight.org/lib/auth ... el322.html.
“As the lamp consumes oil, the path realises Nibbana”

Virgo
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Joined: Sun Feb 14, 2010 10:52 pm

Re: What is the meaning of reality?

Postby Virgo » Mon Aug 12, 2013 5:01 am

Hello Sarath,

Those are excellent questions. May I suggest, since this is an Abhidhamma classification which you ask about, that you ask the question in the Abhidhamma, or Classical forums, where you will receive replies rooted in understanding of the texts, rather than here where people will give all sorts of replies rooted in their general understanding which may not be taking the actual Abhidhamma into account.

In the meantime, this will help explain it, and is a clear and very short read:

:namaste:


Kevin


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Cittasanto
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Re: What is the meaning of reality?

Postby Cittasanto » Mon Aug 12, 2013 8:15 pm



He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.


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