How simple is Paticcasamuppada?! “Phassa” .. The importance of contact.

Abstract: “Contact” (phassa) represents the very gate through which all that can be experienced is experienced. Thus it is the gate through which both pleasure and pain enter through the body (six senses) into one’s mental world. If there was no contact, there would be no conditioned existence and no suffering (SN 12.24). The goal is … Continue reading How simple is Paticcasamuppada?! “Phassa” .. The importance of contact.


Meaning of Vedana & Reality of Vedananirodha

Meaning of Vedana: Neither Pali nor English are so clear on lexical matters associated with "feeling". In English, both "feeling" and "sensation" can be understood as descriptions of the mere registering of sensorial input; that’s actually why I prefer “emotion”, since it unmistakably points to something beyond contact, something psychological, which is the point of … Continue reading Meaning of Vedana & Reality of Vedananirodha


This website includes writings & talks & essays by Dhammarakkhita Bhikkhu (Mahaviveka).   Copyright © Dhammarakkhita Bhikkhu (Mahaviveka) You may copy, reformat, reprint, republish, and redistribute any material in this website on any medium whatsoever, provided you clearly mention in a clearly visible manner in your publication that it is taken from, and freely available … Continue reading Welcome!

A Buddhist Perspective on the Psychology of Prejudice

1. The mental roots of prejudice 1.1 Overview and method The Buddha adopted a radically pragmatic, down-to-earth methodology, in investigating the possible solutions to any psychological problem: He insisted that the root cause of that problem must be discerned. Otherwise, we end up engaging with this problem only on a symptomatic level. And while in … Continue reading A Buddhist Perspective on the Psychology of Prejudice

An Experiential Definition of Samadhi & Pañña

Samadhi is the absence of spontaneous reactionariness. So it is not the happening or advent of a new experience, but rather the cessation of one that is naturally and continually happening; which is spontaneous reactionariness, on both the bodily and mental levels, sensorially, emotionally, and conceptually. That is why it has been difficult to describe … Continue reading An Experiential Definition of Samadhi & Pañña

Transcendence Only

Transcendental ends are easier to reach than mundane ones. And the advantage of a transcendental solution is that it lasts. A mundane solution never lasts. And, in the first place, there are no mundane solutions. There are no mundane solutions to mundane problems.

Burmese translators of Tipitaka

There are in fact two significant -but not widely known- Burmese translators who translated many books from the sutta and abhidhamma pitakas into English. Their translations are in many instances much better than those done by PTS or contemporary translators, and they offer new interesting perspectives and understandings regarding the rendition of the difficult terms … Continue reading Burmese translators of Tipitaka

Sammāvimutti Sammāvisuddhi

True freedom and true purification can only be found in the transcendental realisation that nothing is free, nothing is pure! Nothing is independent. Nothing is unconditioned. Nothing is self-arising. True freedom and true purification can only be found in the transcendental realisation that "experience", bhava, enveloping the consciousness, the object of the will, all that … Continue reading Sammāvimutti Sammāvisuddhi

Ariyasaccā (What is Happiness?!)

The question "what is happiness?", despite of its serious significance, has only rarely been taken seriously enough. I think this is the case because, despite of the manifold definitions that are being proposed of happiness, no substantial and practical formulae are being provided as to the actual path of life through which to attain such happiness here and … Continue reading Ariyasaccā (What is Happiness?!)


With view to the actuality of suffering and eventuality of death, the only meaning of life has to be found in the belief that some liberation from suffering and death, is possible. Yet our belief in that very "possibility" of liberation from suffering and death is conditioned by the way we understand and experience that very … Continue reading `