Post on 10-Mar-2023
A GLIMPSE FORTRUTH
TO THE WORLD
Dr. Chit Nge
M.A, Ph.D(Doctor of Philosophy in Religious Sciences) LONDON.
Myat Publishing HouseNo(179), Shwe Phone Pwint Pagoda Road,
Kyauk-Ye-Twin Ward, North Okkalarpa Tsp,Yangon, Myanmar. Tel: 09-5136311
PUBLISHING HISTORY
First edition / September 2009
Novel Permit Number .... 3204960809 (21.8.2009)Cover Permit Number ....3204410809 (28.9.2009)
Cover design by Myo.
Published by ...Daw Moe Kay KhineCho Tay Tan Publishing HouseShwe Nanthar Ward, Pearl (3)Yangon,Myanmar.
Printed in Myanmar by :Daw Lu Lu AungMain offset, Reg No:6338.Yangon,Myanmar
Circulation - 500 copies
Distributor - chitngephilo@chitnge.comH.P - 09 5136311
A GLIMPSE FOR TRUTH TO THE WORLD
All rights reserved.Copyright© 2009 by Dr. Chit Nge.
chitngephilo@gmail.comchitngephilo@mail4u.com.mm
No part of this book may be reproduced or transmitted
in any form or by any means, electronic or mechanical,
including photocopying, recording, or by any informa-
tion storage and retrieval system, without permission
in writing from the Author.
Contact us : Myat Publishing House
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PREFACE
A BRIEF BIOGRAPHY OF AUTHOR
1.A GLIMPSE OF NEW INFORMATION
2.THE MISUNDERSTANDING AND
UNDERESTIMA
TION OF SCIENCE ON HUMAN POTENTIALITY
3.ARRIVING IS BETTER THAN TRAVELLING
4.THE LOOPHOLES OF SCIENTISTS
5.HAWKING WOULD BE DOUBLY WRONG
6.BUDDHISM MIGHT NOT BE AN
ORDINARY RELIGION
7.THE NATURE OF EPISTEMOLOGY
8.VISUALIZATION OF NIBBANA
9.SOME EPISTEMOLOGICAL PROBLEM
ix
xix
1
9
13
17
25
29
33
37
41
Contents
10.SCIENTISTS' DREAM, BUDDHISM'S
ACHIEVEMENT
11.A BOUT MY MASTER
12.THE PRACTICAL TECHNIQUE OF PRAC-
TICING VIPASSANA
13.THE METHOD OF HOW TO VISUALIZE
NIBBANA
14.THE NATURE OF THE PURIFIED
INTELLECTUAL EYE OF ARIYA
15.MY MASTER'S INSTRUCTION
16.IT IS A KIND OF STRICT RESTRICTION
17.THERE ARE FOUR POINTS ON WHICH
SOME DISAGREE WITH ME
18.SOME QUESTIONS AND I HAVE TO
ANSWER WELL
19.A GLIMPSE OF MY LIFE
47
53
59
65
71
77
81
89
97
135
PREFACE
My readers may be better than
concerning English literature as my
vocabulary is limited. And also I know
that my English is limited and not
enough to express the knowledge I had
learnt from my master. This
knowledge is a kind of knowledge
from the practical point of view.
So, I want to express my
knowledge and my feeling though my
vocabulary is limited. I lived with my
master ten years after sacrificing all
attachments of my family affairs and
I became one of the nearest disciples
of my master.
It is strange that the knowledge
concern with the practical practicing
Vipassana and sometimes the reliable
and true definitions terms. e.g.
Thamahta, Vipassana and Nibbana
itself. So, to my readers I want to give
information of that definition and
interpretation of Vipassana and
Nibbana itself.
So, I try to write such a book
though I am ready to admit that my
English is not sufficient to express all
philosophical interpretation of
Buddhism which I had learnt from my
master.
Thank you very much for your
taking consideration and interesting my
book though limited knowledge but
exact definition of practical practicing
ethical view.
This is a strange kind of new
book. A term “strange” means that
show the contrary thesis of scientific
knowledge. Everybody accept scientific
knowledge, even the Author accepts
scientific knowledge too. But when it
concern the knowledge of the world
beyond, it is beyond the range of
scientific knowledge. So, the Author
deals with religious affairs, especially
Buddhistic approach by the help of
meditation, concentration and
contemplation. So, it is a new kind of
strange book.
Actually science is favourable,
the Author, he accepts this idea but
there are some reasons that we can
construct objective knowledge without
using apparatus. It is very strange. It is
the new approach to truth. The Author
may be venturous approach to know
the truth. He studied science and
scientific method and then he tried to
overcome these methods by applying
Buddhistic teaching. And also he
declared what he had gained. It is also
strange.
Some people think that we
should not declare ourselves. The
Author is standing on the contrary
side. The Author declares himself as
the conqueror of searching for truth.
He gives some reasons that if he does
not conqueror the truth, he might not
right such a book. It is reasonable and
acceptable. We are to check his success
whether it is true or false.
He declares that through
practicing what the Buddha taught.
Human being can have some objective
knowledge that can penetrate the true
nature of everything. So consequently,
he may announce that he has ' T.O.E ',
it means Theory of Everything.
And also he establishes that
human being can have objective
knowledge without using instruments.
This means by sacrificing personal
attachments and subjective
impressions. We can construct the
purified intellectual intuitive wisdom.
It can penetrate the true nature of
truth as well as human being as well
as the whole Universe. So, it is a kind
of strange and new book. The reader
might feel something strange by
reading this book.
OK, Thanks you.
Dr. Chit Nge
M.A, Ph.D (Doctor of Philosophy in Religious Sciences) LONDON.
Dr. ChitNgewas born in Lake-San-
Khon village, Amarapura Township,
Mandalay Division. His parents are U
Chit and Daw Kyawt, and his real name
is Aye Ko.
A Brief Biography of Author
He got a master degree of
philosophy from Mandalay Arts and
Sciences University and serves as a tutor.
Afterwards he was ordained as a monk
with the nameof Saya Taw Nan Da Wum
Tha. He practiced Vipassana insight as
the closest disciple of teacher Saya Taw
U Ye Wa Ta. While performing monk
within tasks, he has done missionary
works and enjoyed literary f ield.
He visited Buddha-Ghar-Yar in
India and delivered six pieces of sermon
through All India Radio. The Saya Taw
submitted two papers: Contributions of
Buddhism towards the World
Thought and Cultural, and Buddhism
in a Changing World at International
Buddhists Conference (I.B.C)
organized by Japanese Temple.
Using many pen-names such as
A Shin Nan Da Wun Tha, Takatho
Phone Sint (M.A), Takatho Phone Tint
(M.A), Vum Glory and Chit Nge
(Philosophy). He wrote Buddhism,
Science and Philosophy. In 2002, one
of his publications “A Philosophy of
Free-will” won Buddhist literature
award. He also wrote articles of
Nibbana in Myanmar and English
languages and they were described on
Myanma Ahlin and The New Light of
Myanmar newspapers for ten days. The
book hewrote “Philosophy of Time” was
the bestseller in Myanmar.
In 1995, He acted as an external
professor in America. In 2005, He met
media persons concerning with his
Nibbana Book at International Business
Centre.
Dr. Chit Nge studied science and
scientif ic methods and then he tried to
overcome these methods by applying
Buddhistic teaching. On 4 th December
2006, He was awarded the degree
doctorate of Philosophy in Religious
Sciences from London. And also he
delivered sermons with the title
of “Towards Nibbana” through Myanma
Radio and Television (MRTV-4) in 2008
to 2009.
Dr. Chit Nge (Philosophy) is
zealouslydriving for interestof Myanmar
and publication and provocation of
Buddhism. By establishing Chit Nge
(Philosophy) Performance Group since
1987 to today, he is training the youth to
become healthy and qualif ied ones.
Let’s study his out look in concept
and philosophy through his book giving
in Myanmar.
A GLIMPSE FOR THRUTH TO THE WORLD
1
A GLIMPSE OF NEW
INFORMATION
OR
NON-INSTRUMENTALSUCCESS FOR
SEARCHING TRUTH
One
Now I’m going to give new
information, the very new information
about searching for the Highest
Triumph of Human Knowledge.
Dr. Chit Nge
This term “The Highest Triumph
of Human Knowledge” can be traced
in the Hawking book which is A Brief
History of Time, his famous book. He
use the terms “The Highest Triumph
of Human Knowledge”, it’s mean
However
when we study scientific knowledge,
it can not be gotten because as you
know there are two fields in Physics.
Especially one is Relativity Theory by
Einstein and the other is Quantum
Mechanics by all, including Dirac,
Heinsberg, and Schrodinger.
2
A GLIMPSE FOR THRUTH TO THE WORLD
The two Theories are explaining
only their perspective respective pages.
Not for all. What I mean is that when
we are trying to have the Theory of
Everything (T.O.E) then the Relativity
Theory can not solve this problem. So
also Quantum Mechanics Theory
cannot solve this problem. Because as
you know Einstein theory is
concerning the very big one like the
Solar system, Milky Way and the
Planet. On the other hand Quantum
Mechanic Theory, it shows the minute
3
Dr. Chit Nge
details especially Atomic domain the
most fundamental particle nature.
So, these two theories till now
cannot be combined successfully. With
the result we have no knowledge of
Theory of Everything. This means we
are admit that we have not attained
the Highest Triumph of Human
Knowledge.
Here is very interesting
information that though scientific
knowledge cannot be explained the
Highest Triumph of Human
4
A GLIMPSE FOR THRUTH TO THE WORLD
Knowledge. On the contrary,
Buddhistic studies of the method to
attain Nibbana or in search of truth
can solve this problem. So, now here,
I’m going to explain the nature of
Vipassana or how to attain Nibbana.
As you know scientific
researches they use instruments. They
value much on instruments and
apparatus. Here, on the other hand, in
Eastern Philosophy especially
Buddhism and Myanmar, they don’t
use the instruments. They use only
5
Dr. Chit Nge
Concentration, Contemplation, and
Meditation. With the result they have
the Supernatural power; it can
visualize the true nature of everything
in the universe. So, this is the very new
information for you to have this kind
of the Highest Triumph of Human
Knowledge.
In Myanmar, there are so many
Arahut or so many Ariyas who realize
the nature of the Highest Triumph of
Human Knowledge. They are
enlightened and they realized the
6
A GLIMPSE FOR THRUTH TO THE WORLD
nature of the very most fundamental
substantial fundamental elements
what we call Nibbana. They realized
the nature of Nibbana, they could
visualize it by intuitive wisdom.
These are the things I want to
introduce and to give information to
you that in Myanmar there are some
Heroes or Supernatural who can
realize the nature of Nibbana. It means
they have attained the Highest
Triumph of Human Knowledge.
7
A GLIMPSE FOR THRUTH TO THE WORLD
9
Science use instruments and
apparatus. The reason why they use
instruments is that human beings are
inclining toward subjective sensations.
Two
THE MISUNDERSTANDINGAND UNDERESTIMATION OF
SCIENCE ON HUMAN
POTENTIALITY
Dr. Chit Nge
10
So they believe to use instruments in
order to have objective facts.
In this case, naturally human
beings are inclining toward subjective
impressions and personal opinions. It
is true, but when we realize these
inclinations toward personal
sentimental values, then we can have
objective knowledge to realize truly
the nature of subjective opinions. By
the help of Buddhistic training, we can
construct the knowledge which will
not rely on subjective impressions, but
A GLIMPSE FOR THRUTH TO THE WORLD
11
apart from subjective impressions by
constructing objective reasoning. In
Myanmar, according to Buddhism, we
have already succeeded and
conquered and already established the
method of “How to construct the
Objective Knowledge by not using
apparatus”.
Dr. Chit Nge, the Author tries to
prove it by the help of his Buddhistic
training and experiences. Now, he can
announce and establish that Human
Beings can construct Objective
Knowledge by the help of Buddhistic
Dr. Chit Nge
12
Training, not relying on apparatus. So
we can draw the conclusion that
Science underestimated Human
Potentiality and continued to
misunderstand Human Personality
and Potentiality. In Myanmar, some
Buddhists including the Author
himself can give evidence and proof
that Human Beings can construct
objective knowledge, not relying on
subjective opinions and personal bias.
A GLIMPSE FOR THRUTH TO THE WORLD
There is a saying that “Travelling
is better than Arrival”. Some Scientists
accept this saying. Sometimes they
even appreciate this idea. But, those
Scientists accept and believe this idea;
this is not a true proposition because
ARRIVING IS BETTER THAN
TRAVELLING
Three
13
Dr. Chit Nge
Scientists admit that they are on the
way of on going. This means they have
not arrived the goal.
As a logician, someone who has
not attained the goal has no right to
make comparison to the goal and the
traveling or arriving and traveling.
Scientists have not achieved the goal.
Sometimes they have no aims at all.
Max Born admitted that they have no
goal. Einstein seems to prefer that
Travelling is better than Arrival.
Hawking appreciate this idea such as
Travelling is better than Arrival. All of
14
A GLIMPSE FOR THRUTH TO THE WORLD
these Scientists are wrong. Because the
first thing they have no right to
compare the Arriving and the
Travelling unless they have arrived
their goals.
Buddhists, they achieved their
goals. So they can make the
comparison between achieving the
goal or Arriving and Traveling. Here
Buddhists, especially in Myanmar, they
realized that Arriving is better than
Travelling. The Travellers are like
those who are not wise enough, so the
15
Dr. Chit Nge
journey is too long for them. So we
Buddhists try to achieve this goal.
There are many Ariyas in Myanmar
who achieved the goal and we realized
that achieving the goal is better than
Travelling. So in this case, some
Scientists are wrong for the ideology
that Travelling is better than Arrival.
In my experiences, as a Buddhist when
I achieved the goal, the goal is more
preferable than Travelling. So it is
pitiful for Scientists who assumed that
“Travelling is better than Arrival”.
16
A GLIMPSE FOR THRUTH TO THE WORLD
Scientists are admirable. It is true
but in some cases, Scientists being
human, they have loopholes or weak
points. They neglect the religion.
Actually they do not understand the
nature of religion. When they neglect
17
Four
THE LOOPHOLES OFSCIENTISTS
Dr. Chit Nge
18
all religions, Buddhism is already
included. Here actually Buddhism is
very special. This means that
Buddhism is not like other religions.
Buddhism needs a lot of trainings and
well learned master. This means that
a well learned master can give true
instructions. Buddhism is very
practical. Scientists, they do not
understand these facts. So, they neglect
all kinds of religion including
Buddhism. As soon as they don’t take
interest in Buddhism, they have no
chance to realize Nibbana. Nibbana is
A GLIMPSE FOR THRUTH TO THE WORLD
19
actually existing there. We Buddhists
in Myanmar had good chances to
visualize Nibbana. That is the strange
point in the world, may be in the
universe.
Buddhism deals with Intuitive
Leap and Hypothetical Leap. You know
Inductive Leap, e.g. all crows are black.
This is a kind of Inductive Leap
because we have no chance to observe
all crows; we observe some crows and
they are black. And then by the
implication of Inductive Leap, we
Dr. Chit Nge
20
draw the conclusion “All crows are
black”. Like that all men are mortal.
This is “Inductive Leap”.
Intellectual Leap is something
like Copernican Revolution. In those
days, in the time of PTOLMEY – “The
Earth is center”, so Geocentric Theory.
In those days, it is to be accepted, but
then Heliocentric Theory was
introduced by COPERNICUS. So the
ideology of scientific assumption was
changed. Now they use Intellectual
Leap. By those we can have some ideas
A GLIMPSE FOR THRUTH TO THE WORLD
like Imaginary Time, Singularity by the
implication of EINSTEIN’S Law,
EINSTEIN’S Theory.
There is some Intuitive Leap.
That is human beings can construct
Objective Knowledge that can realize
the true nature of everything
objectively, not subjectively. That is
Intuitive Leap. It is already verified in
Myanmar, especially for Buddhists,
even than I’m one of the members who
gained success. And there is also
Hypothetical Leap. This means that
21
Dr. Chit Nge
the higher intuitive wisdom is greater
and wider. It can realize the true nature
of the universe, the human beings and
the role of human beings in the
universe.
So, as Scientists neglect all
religions including Buddhism, they have
no chance to realize Nibbana which is
the goal of Buddhists. By visualizing
Nibbana, we have the highest triumph
of the human knowledge. Though
Scientists dream that they want to have
the highest triumph of the human
knowledge, but they can’t because they
22
A GLIMPSE FOR THRUTH TO THE WORLD
neglect religions, especially they
neglect Buddhism and they neglect
Nibbana.
Here in Myanmar Buddhists,
including myself had already
conquered these stages and we have
visualized Nibbana. This means we
have the Highest Triumph of Human
Knowledge. We attained it by
practicing Vipassana, by the help of
well learned good master. That is the
point for human beings to have the
Highest Triumph of Human
23
Dr. Chit Nge
knowledge. So for this consideration,
Scientists are very pitiful in searching
for the Highest Triumph of knowledge
by neglecting Nibbana. That is
Buddhism.
24
A GLIMPSE FOR THRUTH TO THE WORLD
25
Five
HAWKING WOULD BEDOUBLY WRONG
Hawking would be doubly wrong
if he continues to accept or believe the
saying “Travelling is better than
Arrival”. Hawking once stated that it
was to be accepted that “Travelling is
Dr. Chit Nge
26
better than Arrival”. In this case, unless
he arrived his goal, he has no chance
or no right to compare Travelling and
Arriving. That is one point.
Another is when we try to achieve
our goal “Arriving is better than
Struggling”. We realize this contrary
thesis. So, if Hawking accept “Travelling
is better than Arriving”, he might be
doubly wrong. One is he has no right
to compare “Arriving” and “Travelling”
unless he arrive the goal. The second is
that those who achieve the goal realized
that “Achieving goal is better than
A GLIMPSE FOR THRUTH TO THE WORLD
27
Struggling”. So he might be doubly
wrong if he continues to accept the
saying “Travelling is better than
arriving”.
Once Einstein said, “God does not
play dice”. Actually “God not only play
the dice but also he throw them where
they cannot be seen”. Like these,
Hawking would be doubly wrong if he
continue to believe that “Travelling is
better than arrival” like Einstein.
A GLIMPSE FOR THRUTH TO THE WORLD
Buddhism is not an ordinary
religion. Most Scientists they ignore
Buddhism. It is their contradictory
character. Because someone who takes
interest in truth then he must take
interest in Buddhism. Especially,
29
Six
BUDDHISM MIGHT NOTBE AN ORDINARY
RELIGION
Dr. Chit Nge
30
Buddhism concerns with practical
training. If some religions are not
concern with true knowledge, then
Buddhism might not be an ordinary
religion. Buddhism must be apart from
ordinary religion, if religion does not
give true information.
In Buddhism a lot of training is
essential for truth seekers. In
Myanmar, we Buddhists take practice
seriously including myself. I had
practiced Buddhism seriously and to
some extent I am successful.
Consequently, I realize that Buddhism
A GLIMPSE FOR THRUTH TO THE WORLD
31
can give true knowledge. Now I realize
the true nature of the Highest Triumph
of Human Knowledge. Knowledge is
the goal of science, essentially may be.
By practicing Buddhistic training, I
have such kind of knowledge. It is
admirable and wonderful. But those
who are seeking for knowledge might
not take interest in our success. If it is
subjective and personal case then it
will be contradictory assumption.
Though who take interest in true
knowledge might take interest in
Buddhism which offers true
Dr. Chit Nge
32
knowledge. Here by dent of our
perseverance and struggling, we
realize The Highest Triumph of the
Human Knowledge. It means we
visualize Nibbana, which can be
visualized only by Buddhism. So it will
be fair and reasonable if someone who
takes interest in searching for truth
must take interest in Buddhism.
Buddhism should not be ignored,
because it is not an ordinary religion.
Buddhism is a kind of special religion,
which can offer true knowledge,
objective and also the Highest Triumph
of the Human Knowledge.
A GLIMPSE FOR THRUTH TO THE WORLD
33
Seven
THE NATURE OFEPISTEMOLOGY
As you know wherever there is
Knowing, there must be knower and
knowable things. Like that, wherever
there is observation, there must be
observer and observable phenomena.
Dr. Chit Nge
34
In practicing Vipassana, we
know the observable phenomena. That
is mind and body. Here, who is the
observer? That is the point to realize
why we are taking practice seriously.
In Vipassana, mind and body are
observable phenomena then who is the
observer. It is the self, “no”. It is the
other person, “no”. If we can answer
this question, it would be Ok to practice
Vipassana.
So also, when we are visualizing
Nibbana, who is the observer? Nibbana
A GLIMPSE FOR THRUTH TO THE WORLD
35
is the observable nominal. It is quite
true. The effect of visualizing: E.g.
Peace, Tranquility, Freedom …etc.
These are the result of visualizing.
Then, who is the observer? That is the
point. When we are trying to visualize
Nibbana, the Magga Nyana and Phala
Nyana would be the observer. It is very
clear. But when we are not ready to
visualize Nibbana, we must be
struggling.
We must be trying to make
observation then the observable
Dr. Chit Nge
36
phenomenal is well known, as you
know the mind and body. Who is the
observer? If we realize this question
then it will be OK or easy to practice
Vipassana.
A GLIMPSE FOR THRUTH TO THE WORLD
Now I’m going to explain or say
something about visualization
Nibbana. To visualize Nibbana, it can
be done only by Phala Nyana. “You
know it”. It is not by mind. That is very
37
Eight
VISUALIZATION OFNIBBANA
Dr. Chit Nge
38
important. That is (Htay Ra War Da) .
Mind cannot visualize Nibbana. Those
two entities cannot be combined. Mind
is (Thin Kha Ta) Changing, Nibbana is
(Ah Thin Kha Ta) Unchanging. So, mind
cannot enter into Nibbana. It is very
important. Only Phala Nyana can
visualize Nibbana. Phala Nyana is the
effect of Magga Nyana.
If you can cancel, cut off, sacrifice,
scratch out the tendencies or inclinations
toward sensation of mind and body, then
that power becomes Magga Nyana and
the effect of it which
A GLIMPSE FOR THRUTH TO THE WORLD
39
is Phala Nyana. Only Phala Nyana can
visualize Nibbana. While Phala Nyana
visualizing Nibbana, Phala Nyana
realizes the nature and the conditions
of the Nibbana which are Peacefulness
(Real Peace) and Tranquility and
Freedom (Real Freedom). They are
having the real freedom because they
are apart from the thirty-one planes.
Mind and body cannot be freed
entirely because they are the slave to
natural laws. Nibbana as well as Phala
Nyana, they are (Ah Thin Kha Ta). So
they are apart from the sensation. It is
Dr. Chit Nge
40
very strange in Buddhism. And also
this point cannot be understood by
non-Buddhists because Buddhism
differentiates between the two
phenomena and nomina. That is
Changing and Unchanging. That is
(Thin Kha Ta and Ah Thin Kha Ta) .
So when the Phala Nyana is
visualizing Nibbana, Phala Nyana is
free from mind and body and also free
from thirty-one planes and realizing
the conditions and the nature of
Nibbana which are Real Peace and
Freedom.
A GLIMPSE FOR THRUTH TO THE WORLD
41
There are some epistemological
problems concerning theory of
knowledge. E.g. some recognized the
mind as one and only one to realize all
kinds of conditions. In Buddhism, there
Nine
SOME EPISTEMOLOGICALPROBLEM
Dr. Chit Nge
42
can be not only the mind but also the
Phala Nyana can realize the conditions
of everything.
The mind can realize the
environmental factors about the
physical universe. However, if the mind
tries to realize himself, it cannot be the
direct observation. The mind can
observe only the image of the memory.
So, the mind cannot observe directly on
the spot. If the mind is observer, then it
can realize everything except himself.
If we try to realize himself, that cannot
be the direct observation. This means
A GLIMPSE FOR THRUTH TO THE WORLD
43
that it can realize only the memories.
In this case, in Buddhism, we accept
another: Phala Nyana which can realize
the mind and others. For ordinary
people, they accept one and only one
of the mind that can know everything.
With the result when they try to realize
themselves, there will be
epistemological problem.
So, in Buddhism, we divided into
two parts, one is the mind that can
realize the thirty-one planes of
existence and the other: the Phala
Nyana that can realize apart from the
Dr. Chit Nge
44
thirty-one planes of existence. That is the
difference between ordinary people and
Buddhists. Buddhists accept Phala Nyana
in order to realize not only the true nature
of mind and body and thirty-one planes
of existence but also the conditions of
Nibbana. Nibbana means Ah Thin Kha Ta.
It can be realized not by mind but by Phala
Nyana. So, only if when you accept this
second kind of knowing which is Phala
Nyana then you will understand
Buddhism.
Most of the people they don’t
understand Buddhism because they
A GLIMPSE FOR THRUTH TO THE WORLD
can’t accept the possibility of Phala
Nyana. It is very good and favorable for
Buddhists who realize that there can be
another thing as Phala Nyana to realize
the nature of not only the mind but also
the body and also thirty-one planes and
apart from thirty-one planes. So, if
human beings want to conquer the
epistemological problems concerning
knowing the mind, he must accept
Buddhism.
There are some advices that
“Buddhism should be extended to all”.
45
Dr. Chit Nge
It is a good idea but not the true one
because those who are not Buddhists
will not accept the Phala Nyana.
Consequently, they will not accept the
existence of Nibbana. That is the
problem.
So here, I have to conclude that
if we can’t accept the Phala Nyana,
then we cannot have the chance to
visualize Nibbana. That’s all.
46
A GLIMPSE FOR THRUTH TO THE WORLD
47
Ten
SCIENTISTS' DREAM,BUDDHISM'S ACHIEVE-
MENT
Science is much improved
concerning worldly affairs. However,
we are very sorry that Science does not
take interest in Buddhism. Though
Scientists dream to have “The Highest
Dr. Chit Nge
48
Triumph of Human Knowledge”, but
they can’t. It can be attained by the
Buddhism. I say this not because I’m a
Buddhist, but because it is the truth.
The Highest Triumph of Human
Knowledge cannot be attained by using
instruments. This kind of knowledge
can be attained by changing from
Subjective to Objective, from Personal
to Impersonal entirely. The key of this
method is to realize the subjectivism
of itself and then to cancel it according
to what the Buddha taught e.g.,
Suffering, Changing and Non-Ego.
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49
We have succeeded by this
method to attain Nibbana and then we
realize that this is the Highest Triumph
of Human Knowledge. So actually
what Scientists’ dream cannot be
attained by themselves, on the contrary
it can be attained by Buddhistic
Training. However, we need a good
master. That master must also attain
such kind of knowledge. That means
he must be Ariya. Only Ariya can teach
to attain Nibbana. So we Buddhists
believe in Ariyas. We feel sorry that
Scientists do not believe Ariyas. This is
Dr. Chit Nge
50
because they take interest in worldly
affairs only. Buddhisms take interest
in the world beyond.
It is very strange that the
powerful enlightenment can be
attained through practicing Vipassana,
not by the help of the instruments. We
know that concerning worldly affairs,
instruments are very useful. However,
concerning the knowledge about the
world beyond we need no instruments.
We need practice to cutoff the
inclinations towards the personal and
subjective sentimental values.
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51
In Myanmar including myself
had already succeeded this. This one,
I mention my name not because I want
to be famous, but because I tell the
truth and I am now a live. So, any
verification can be occurred before I
am going to die. That is the point why
I mention myself. Because I had
already attained such kind of
knowledge, I can challenge any
opposite opinions against Buddhism. I
have learned thoroughly under the
guidance of my good master. My
Dr. Chit Nge
52
master had already attained the
enlightenment to visualize Nibbana.
Sooner or later, I will write some
true facts about my master’s success.
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When I was going to be a disciple
of my master, he was already becoming
the fourth stage conqueror. It means
Ahrahat. This is the point that I was very
Eleven
A BOUT MY MASTER
53
Dr. Chit Nge
lucky and fortunate because I was being
taught by my master who had already
succeeded in Dhamma.
There is a place where my master
had conquered the last stage of
conqueror. That place is existed by the
side of Mandalay Pyin Oo Lwin Road.
On the right side, there is Shwe Sar Yan
pagoda and on the left side there is a
cave and Dhamma Thatedi Pagoda
(Constructed by my master at the foot
of the mountain) where my master
became Ahrahat.
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However, my master caught quiet
and took interest in only Dhamma.
Consequently, no one knew about my
master really except the nearest
disciples including myself. This is the
point which some of my
contemporaries criticize me that why I
declare that is “I had visualized
Nibbana”. It is true that most of the
Ariyas; they do not declare their success.
May be I am the only one who declare
openly. This is because I have to say it
clearly. Because this age is practical age
and a wide circle of verifications arrive
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Dr. Chit Nge
whenever there is new exploration in
Dhamma. So, I boldly and bravely declare
that I had already visualized Nibbana. I
have the ability to explain it thoroughly,
logically, reasonably about the nature of
Nibbana as well as about the nature of
visualizing Nibbana with Phala Nyana.
There is some ethical teaching not
to say openly about one’s success in
Dhamma. But in some cases exceptionally
we are to announce if we are true. My
case is a special case. If I am a true truth-
seeker who visualizes Nibbana, then I must
announce it
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openly. With the result I have to
face some criticisms openly before I am
going to die. That’s why I say this fact
openly with the result of appreciation
of truth and truth seekers. My master
taught me Vipassana and the method
of practicing Vipassana in search of
truth. I tried my best as an obedient
disciple. Slowly and gradually I
became Ariya and had the chance to
visualize Nibbana as my wonderful
experience.
In some places, I explain it a little
bit about my success. However, some
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Dr. Chit Nge
readers did not accept my
announcement. I do not rely on their
comments; but what I care is “what I
have declared must be true”. That is my
conviction and my belief with full of
confidence.
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59
Twelve
THE PRACTICALTECHNIQUE OF
PRACTICINGVIPASSANA
As you know wherever there is
observation, there is in need of
observer and observable phenomena.
When we observe specific worldly
affairs, we need observer as human
Dr. Chit Nge
60
beings and observable phenomena as
natural events.
Observing means to have
information about the observable
phenomena. It is easy concerning
worldly affairs only but the method of
practicing Vipassana is something that
concern with the knowledge of the
world beyond.
So, when we are taking
meditation i.e. making observation
about mind and body, the observable
phenomenal is mind and body. The
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observing method is by applying three
characteristics of beings such as
Suffering, Changing and Non-ego. But
who is the observer? That is the point
to discuss seriously because most of the
truth-seekers (Yawgis) do not realize
which is the observer while taking
meditation. It is sure that the observer
might be neither ‘ourselves’ nor
‘others’. It is very important to practice
practically and truly.
So, the truth-seekers are in need
of good master. This means the master
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Dr. Chit Nge
must already gained concerning
Dhamma. This means the master must
be Ariya. Only then he can teach the
disciples truly and systematically.
Here, to practice Vipassana we have
already known that the observable
phenomena must be mind and body.
It is easy and then the method of
practicing Vipassana which means the
observing method may be applying
three significant characters such as
Suffering, Changing and Non-ego.
This is also very clear for serious truth-
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seekers. But which is the observer? It
is very important to have true
definition and interpretation about
this kind of observer. The only thing
‘what we can realize’ is that kind of
observer might be explained clearly by
the good master.
I will discuss about this kind of
observer in near future.
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65
Thirteen
THE METHOD OF HOWTO
VISUALIZE NIBBANA
There are two kinds of elements
such as substantial phenomenal
element and substantial nominal
element. In pali terms “Thin Kha Ta
Dart and Ah Thin Kha Ta Dart”.
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66
Human beings are concerning with Thin
Kha Ta Dhar Tu. It means substantial
phenomenal elements. We have mind and
body. With this mind and body, we cannot
enter into Nibbana because Nibbana is at
the end of this kind of mind and body.
And also Nibbana would not accept this
kind of Thin Kha Ta Dhar Tu such as
mind and body.
It is the problem though who wants
to visualize Nibbana and with their Thin
Kha Ta Dhar Tu or mind and body. They
have no potentiality to enter into Nibbana.
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67
Here those who are searching for
truth can visualize Nibbana by the help
of Good Master. That master must be
Ariya or must be the one who can
visualize Nibbana as an Ariya.
Here, only Ariyas realize the
nature of Ah Thin Kha Ta Dhar Tu
which means nominal world or
Nibbbana. Good master can explain
the nature of Nibbana. Not only they
can explain the nature of Nibbana but
also they can explain the way to
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68
Nibbana such as “How to visualize
Nibbana?”.
There are two kinds of Ariya.
One is they can visualize themselves
but they cannot teach the other how
to visualize and how to enter into
Nibbana.
Another kind of Ariya is not only
they can visualize Nibbana but also
they can teach the others or their
disciples such as “How to visualize
Nibbana?” These kind of masters are
heroes who take practicing Vipassana
seriously. In
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order to visualize Nibbana we must
have Phala Nyana. The beginners
cannot have Phala Nyana. In this case,
the good master will teach and help
us to construct Phala Nyana. That is
very important.
Some criticize me that whether
it is true that the master helps to
visualize Nibbana really. Some people
think that they can have the ability to
visualize Nibbana if they tried hard
enough. However, in this case, though
the one who tries seriously, if he has
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Dr. Chit Nge
no good master, he cannot have the
ability to visualize Nibbana. Because
he has only mind and body and he has
no Phala Nyana. That is very important
in Buddhism. I will explain these facts
later.
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When we are going to take
practice Vipassana, we use purified
intellectual eye of Ariya. It is very
important. Most of the truth-seekers
Fourteen
THE NATURE OF THE PU-RIFIED
INTELLECTUAL EYE OFARIYA
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Dr. Chit Nge
do not understand this point. We must
be aware of this fact.
Mind and body are to be
observed. So, they are observable
phenomena. They are not the observer.
The observer must be with the purified
intellectual eye of Ariya. So, from
where should we have this kind of
purified intellectual eye of Ariya? It is
clear that our good master will offer
this kind of purified intellectual eye
of Ariya.
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A good master had already
conquered the four noble truths. He
had some powers to give his disciples
such kind of purified intellectual eye
of Ariya.
So, I have to say again and again
that we are in need of good master if
we are going to take meditation such
as Vipassana and the way to Nibbana.
Nibbana can be visualized by the help
of good master.
Ordinary people have only
minds and bodies. When they become
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Dr. Chit Nge
Buddhists, they find some good master.
When they meet him, they become the
disciple of that master. The master will
teach them how to construct Magga
Nyana and Phala Nyana. Without this
no one can take practice Vipassana.
If we are going to concentrate
by mind, then it will become
Thamahta(Samahta). It is just
concentration. We must have also
contemplation; we must use the
purified intellectual eye of Ariya
giving by our good master.
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So, I say repeatedly that
Vipassana truth-seekers must have
good master. Some criticize me that
"We do not need good master". It is a
false assumption. Without the help of
good and conquerable master, we
cannot be Ariya. Because we have only
minds and bodies, that is not enough
and sufficient to practice Vipassana.
Vipassana concerns with the
purified intellectual eye of Ariya. So,
this is the point that if someone wants
to be successful in practicing
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Dr. Chit Nge
Vipassana, he must have the purified
intellectual eye of Ariya giving by the
good master.
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77
Fifteen
MY MASTER'SINSTRUCTIONS
When I was one of the nearest
disciples of my master, I had learnt a
lot. Especially my master used to teach
us who want to be successful, you must
do seriously and work hard. So, most
Dr. Chit Nge
78
of our nearest disciples try hard to
some extend, we are successful
respectively. So I realized that who
wants to practice Vipassana, a good
master is essentially needed because we
are to work along the unknown field.
So, guiding principle of a good master
is very important.
Our master taught us to realize
the Changing nature. This means the
changeable phenomena including
psychic elements. Once my master said
that you must beware of Changing, you
do not rely on them, you must be apart
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79
from them, you must not inclining to
them, and you must have the power to
scratch out the tendencies for these
Changing.
At last our master taught us
Changing will lead you the way to
Nibbana. We try hard in order to realize
the nature of truth. Slowly and
gradually we become expert to practice
Vipassana. Consequently, we will gain
a lot of things by practicing Vipassana
under the guidance of our good master.
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81
True Vipassana can be practiced
by only Buddhist. Some said that
Dhamma can be practiced by all
religions. It is wrong. Concerning
Vipassana training, Non-Buddhist
Sixteen
IT IS A KIND OF STRICT RE-STRICTION
Dr. Chit Nge
82
cannot take practice truly. Because when
they take Vipassana truly, they cannot be
Non-Buddhist. They must be Buddhist
because the one who takes practice
Vipassana might be controlled by the
shade of Buddha’s Tharthana. So, as soon
as they take Vipassana truly then they
become Buddhist.
On the other hand if they are not
Buddhist they cannot practice Vipassana
truly. It is very important. When we are
taking practice Vipassana truly, we are
in need of Magga Nyana. Magga Nyana
can be inherited from
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83
the successful master who was an
Ariya.
Puthujjan cannot take practice
Vipassana without the help of master’s
instruction. The good master has to
handover a kind of Magga Nyana. By
the help of this kind of Magga Nyana
one has to take practice Vipassana
truly. This is strict restriction. There is
no other way.
Only Buddha can have
enlightenment, Magga Nyana and
Phala Nyana by himself. The other
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84
persons cannot have Magga Nyana
and Phala Nyana by themselves. He
must be given by his good master who
had gained successfully as an Ariya.
Some Buddhists are appearing to
be generosity. They let the Non-
Buddhist to practice Vipassana.
Actually it cannot be the case. When
one is going to practice Vipassana, he
must be Buddhist because he must be
under the shade of Buddha’s
Tharthana. And also he has to
appreciate of Guna of Buddha. So, he
becomes Buddhist. And also one of the
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85
good buddhist master will give him
some instruction and the nature of
Magga Nyana to criticize himself as a
part of natural phenomena.
This is the fact that Non-
Buddhist cannot practice Vipassana so
long as they are not Buddhist. It is a
kind of strict restriction and it is clearly
defined that Non-Buddhist cannot
practice Vipassana truly. A Non-
Buddhist can be Buddhist and then he
takes practice Vipassana truly. It is OK.
Unless he become Buddhist, he has no
chance and no right to practice
Dr. Chit Nge
86
Vipassana because practicing Vipassana
means accepting the Guna and kindness
of Ariyas who are the disciples of Buddha.
When we take practice Vipassana
truly and practically then we understand
this. Some are studying literature only
without practicing Vipassana practically.
And also they expect that Non-Buddhist
can take practice Vipassana. It is their
wrong, misunderstanding and
conception. The strict instructions and
laws are already described in Buddhistic
teaching.
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87
So, we can open the door for
other religions to become Buddhist but
we cannot open the door for other
religions to practice Vipassana without
changing and becoming Buddhist. This
is the point which is very important. It
can be realized only when the one
practices Vipassana practically under
the guidance of successful master.
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89
1) One is that they said “One should
not be announced to be an Ariya even
though he is really an Ariya”.
I said that if someone is
successful in Dhamma and he believes
Seventeen
THERE ARE FOUR POINTSON WHICH SOME
DISAGREE WITH ME
Dr. Chit Nge
90
himself that he is an Ariya then he has
the right to announce it openly, if he
likes. That is one point that some
people disagree with me.
I said that one should not
announce as an Ariya, if he is only a
Puthujjan. For the sake of popularity
and donation, one should not tell lies
that he is an Ariya. But if he is really
Ariya and he believes himself to be
Ariya then he has the right to say
openly wherever he likes.
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91
2) They said that Non-Buddhists can
practice Vipassana and can be
successful.
I said that Non-Buddhists cannot
take practice truly Vipassana. Because
if one is going to take practice
Vipassana truly, he must appreciate the
Guna of Buddha. One who appreciate
the Guna of Buddha slowly and
gradually, he will become a Buddhist.
So, only Buddhists can take practice
Vipassana truly.
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92
If he has no idea to apply and to
appreciate the Guna of Buddha, he
cannot take practice Vipassana which
was taught originally by the Buddha.
In this case they said that everybody
can take practice Vipassana truly and
can be successful and then Non-
Buddhists can be successful by
practicing Vipassana, even though
they are Non-Buddhists. So, I said that
only Buddhist can take practice
Vipassana truly. That is the second
point on which some disagree with me.
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93
3) There is a third point; we need
Good Master when we are going to
practice Vipassana truly. Some said
that we can take practice Vipassana
truly by ourselves.
I said “With the help of Good
Master who has already gained to be
an Ariya can help his Disciples or
Yawgis or Truth-seekers to practice
Vipassana how to take contemplation”.
But some people thought that we can
do by ourselves and we can be
successful and become Ariya. Here, I
said Ariya can only judge whether one
Dr. Chit Nge
94
is Ariya or Puhtujin. Puhtujin cannot
judge one is Ariya or not. So, we are in
need of Good Master who is to judge
our conditions truly. So, we need the
Good Master. That is the third point.
4) There is last and final point on
which some people disagree with me
is that Good Master teaches us how
to practice Vipassana with the
purified intellectual eye of Ariya.
In this case, the Master explains
that how Ariyas find to observe from
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95
their perspective of Ariya. Puthujjans
look everything on the perspective of
Puthujjana. That is the difference. So,
the master will give him knowledge
how to observe the mind and body as
the natural parts with not by
Puthujjana perspective but by the
purified intellectual eye of Ariya. These
are the different views with me and
the others. So, they try to against me.
I explain them logically and
reasonably. I explain to be acceptable
discussion to those who think
reasonably. But if they do not agree
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96
with me, I will try to understand them.
As for me, I believe on my belief. I try
to conclude that they do not try to take
practice practically. So, they are against
with me.
If someone who tries practically
in order to have some vision and in
order to know the way to Nibbana
practically, then he would have some
inclinations towards my conviction. I
hope so.
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97
Q (1) You said “You are
successful in Dhamma” This means
hat you are Ariya. You declare like this.
Eighteen
SOME QUESTIONS ANDI HAVE TO ANSWER
WELL
Dr. Chit Nge
98
You know most of the Ariyas do not
declare themselves as Ariyas though they
are actually Ariyas. Why you declare
yourself even though you know that most
of the Ariyas did not used to announce to
be an Ariya?
A (1) Yes, I declare like this and it
is true that I know most of the Ariyas do
not declare openly. In this case, I declare
like this not because for the sake of my
popularity, fame and glory but because I
want to appreciate the
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99
Guna of Buddhism and I’m taking
pride to be a Buddhist. And also there
can be actually true Ariya, if they take
practice Vipassana truly and seriously.
In this age, we need evidence and
proof. We should not play Volleyball.
So, I declare myself openly and directly
that I had gained and became Ariya
successfully. That is my reason.
Q (2) Why you want to be Ariya?
How much you have sacrifice to
become Ariya?
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100
A (2) I want to become Ariya because
Ariya has the chance to visualize
Nibbana. Nibbana is the goal of
Buddhist. I want to know it. So, I try
my best. I sacrifice and scratch out
some tendencies towards worldly
sentimental values which will stand
against becoming Ariya.
Slowly and gradually, I am
successful and I had scratched out
inclinations towards worldly
emotional affairs. Now, I have the
power that can sacrifice these
attachments. I am worth
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101
doing and practicing Vipassana
seriously and truly under the guidance
of my Master. Now, I am well satisfy
with my success.
Q (3) Who is your master?
How did you know your master was
an Ariya i.e. the last stage conqueror?
A (3) My master is U Ye Wa Ta.
Before I was going to be his disciple,
my master had already conquered the
last stage. When I became his nearest
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102
disciple, I realized that his
temperamental attitude towards
Buddha’s Tharthana was serious and
he entitled to be appreciated. I realized
that he had objective reasoning. Slowly
and gradually, I became to know that
my master had conquered the last
stage.
I studied Buddhism practically
and took practice Vipassana seriously.
With the result I had intuitive
hypothesis that my master was genius
and he had already gained Dhamma.
I
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103
believe very well and I try for my sake
to be an Ariya. And then consequently,
I realize the nature of Nibbana and
have the power to visualize Nibbana
and these glories want to my master
who taught me about Buddhism and
about true Vipassana practically.
Q (4) If you think you are an
actually Ariya, then can you help
others to become Ariya?
A (4) Yes of cause, I can do. But
it depends not on me but on them. The
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104
problem is whether they believe it or
not that I can help them to become
Ariyas. If they believe, then on behalf
of me I can help them. If they do not
believe, then I cannot help. That is the
actual conditions between us.
Q (5) How long did you take
time to visualize Nibbana?
A (5) Not so long, only a bit of
minutes (a few minutes). This is
because I used to visualize Nibbana
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105
every now and then not daily but
hourly except some specific situations.
Q (6) How would you give
evidence and proof that you are an
Ariya?
A (6) I have no idea to give
evidence and proof. My aim and object
is to take meditation, contemplation
and have the chance to visualize
Nibbana for my sake of internally. I
do not rely on external impression but
for some specific occurrence. I discuss
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106
with this succession in Dhamma. My
aim and object and main intention are
to practice Vipassana and to visualize
Nibbana. That’s all.
I don’t mine whether some
would recognize me or not. That is not
my concern. That is up to their opinion
and judgement. So, I am not bother
about giving evidence and proof. But
when I have to discuss openly for the
benefit of truth-seekers and to
appreciate the glories of Tharthanar.
I discuss this openly and I say logically
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107
about my success to those who think
reasonably.
These writings intend to the
world. I try to do for the good of
Myanmar and Buddhism as well as
Tharthanar. It is my aim and object
and my intention. So, I declare to the
world that we had conquered in
searching for truth and I am one of
the evidences which stand the result
of our success searching for truth i.e.
true knowledge i.e. may be a kind of
specific knowledge.
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108
So, Myanmar has succeeded in
searching for the Highest Triumph of
Human Knowledge for which scientists
dream.
Q (7) Do you believe really that
the Method of searching for truth is
more preferable than the world’s?
A (7) Yes, I believe so.
I am one of the evidences which
stand the result of our success
searching for truth i.e. true knowledge
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109
i.e. may be a kind of specific
knowledge.
So, Myanmar has succeeded in
searching for the Highest Triumph of
Human Knowledge for which scientists
dream.
These pages I meant to the world
specifically in according with my topic.
Myanmar had succeeded in searching
for knowledge. So, the world might not
look down on us, concerning
education and scientific knowledge.
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I try to improve myself to be
higher and brighter and lighter and
wider the scope of knowledge
concerning Dhamma. I go nowhere to
have confirmation for my success. This
condition is very good for me. I can
stay with peace and taking meditation
and contemplation by myself. I stay
peacefully with my Dhamma and
satisfy with my world. This appears
that I am nobody.
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111
Q (8) If someone said that you
think too highly of Buddhism and on
the contrary you underestimate
scientific knowledge then how will you
retort?
A (8) I know science. Science
rejects Nibbana. However, scientists
dream to have the Highest Triumph of
Human Knowledge. By practicing
Vipassana under the guidance of good
master according to what the Buddha
taught, we realize the nature of
Nibbana.
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The one which realizes the
nature of Nibbana is the purified
intellectual intuitive wisdom which we
call Magga Nyana and Phala Nyana.
These are the Highest Triumph of
Human Knowledge to which is
scientist's dream. So, we appreciate
Buddhism.
We criticize scientific knowledge
objectively. We do not underestimate
its value. We value it for the sake of
worldly affairs. For the knowledge of
the world beyond only Buddhism can
help us. That is my reason.
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113
This is the reason why I prefer
Buddhism. I practice Vipassana
seriously and practically. I realize that
Nibbana is actually existing out there
as the world beyond.
They appreciate that if
something is actually existing out there
then it is being interested. However, we
know that Nibbana is existing out there
actually but they do not take interest.
They declare that Religions
cannot give true knowledge. They deny
accepting Religions and they recognize
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Buddhism as one of the Religions
because they reject all Religions.
Buddhism is automatically included.
By practicing Vipassana
according to Buddhism, we can have
Magga Nyana and Phala Nyana. These
purified intellectual intuitive wisdom
are sign of the Highest Triumph of
Human Knowledge. So, from the
Buddhistic point of view, they seem to
be contradictory.
In one place they announce that
they want to have the Highest Triumph
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115
of Human Knowledge, in another
place they reject Religions including
Buddhism. With the result they reject
to have the Highest Triumph of
Human Knowledge.
In one place they accept if
something is existing actually out there
then they want to take interest, in other
place they do not take interest in
Nibbana as well as all Religions. It
seems to be contradictory and contrary
for the Buddhistic logician. So, I cannot
appreciate them in this case. Though
Dr. Chit Nge
116
their research gives a lot of benifits to
the worldly affairs and the knowledge
of the Universe. They give us
information truly.
And then we have applied
scientific method for the development
of our social and worldly affairs.
However, concerning the knowledge
of the world beyond, they give nothing.
Buddhism can give truly and fully. So,
we appreciate the Guna of Buddhism
and Buddha. That’s all.
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117
Q (9) It is true that you are
inclining towards the Eastern
Philosophy. It would seem to the reader
that you do not value the Western way
of thinking. Please give some reasons.
A (9) The difference between
Eastern Philosophy and Western way
of thinking is that Eastern way of
thinking tries to observe internally. But
on the other hand, the Western way
of thinking tries to observe externally.
When we observe the external
world, we know some information
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118
about the external world, then we can
arrange something concerning the
external world.
Science is successful in giving
information about the external world.
Most of the people appreciate the role
of scientific knowledge for worldly
affairs and social dealings. From my
point of view, I also appreciate
scientific knowledge as the useful
technique to give human society the
true nature of external world.
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119
However, when we are to
approach the truth or the Highest
Triumph of Human Knowledge,
Western way of thinking is not
enough. Especially Western way of
thinking and making observation
needs a lot of instruments and
apparatus.
On the other hand, from the
perspective of Eastern Philosophy, we
do not use apparatus and instruments.
On the contrary, we observe ourselves,
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120
our psychic element and we observe
internally without using apparatus.
This is the difference between
the way of thinking of Eastern and
Western. In the long run, Western
Philosophy is ended in Uncertainty
principle gained by Heisenberg or by
virtue of Quantum Mechanics.
In Eastern Philosophy especially
in Buddhism, we try to observe
ourselves. With the result we have
some purified intellectual intuitive
wisdom. This means the Highest
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121
Triumph of Human Knowledge or in
other words Magga Nyanna and Phala
Nyanna.
The line of demarcation between
the Eastern and Western depend on
using apparatus and without using
apparatus, observing external physical
world and observing internal psychic
world. That is the difference.
I stand on behalf of Eastern
Philosophy and at last after I have
training repeatedly according to
Buddha’s teaching. Then by the help
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122
of my good master, I realize that
Buddhism can give us the Highest
Triumph of Human Knowledge. These
are my reason.
Q (10) The world seems to be
satisfied with scientific knowledge, but
you are not. Please explain why you
are not?
A (10) The world seems to
appreciate scientific knowledge and
me too, but the only thing what I mean
is knowledge about the world beyond.
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123
Science does not take interest in the
world beyond. However, we, Eastern
people cannot ignore the world
beyond. In order to know about the
knowledge of the world beyond, we
need take meditation and
contemplation. These are the
essential steps in order to reach our
goal.
Though we appreciate
scientific knowledge concerning the
worldly affairs, scientific knowledge
would not be give us true guidance
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124
to find thetruth about the world
beyond. So, to some extend we
appreciate scientific knowledge, but it
is not sufficient for human beings to
have the Highest Triumph of Human
Knowledge i.e. to visualize Nibbana
Buddhism's goal. Being a Buddhist, I
try to visualize Nibbana this can teach
us under the guidance of Buddhistic
teaching. So, we feel that scientific
knowledge is not sufficient for human
beings especially for religious persons.
Q (11) Instruments are very
useful for scientific observation. Did
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125
you agree with scientific method
which uses apparatus for observation?
A (11) I accept scientific
knowledge and scientific observation
method to have some information
about human being and its
environment. But, these instruments
are very useful before we try to observe
about the world beyond.
So, when we are searching for
truth about the world beyond we do
not need to use these instruments and
only take internal meditations and
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126
contemplations. This is the difference
between Buddhistic method and
scientific method.
Science uses and relies on
apparatus and instruments all the time.
Buddhism relies on internal analysis
of psychic elements by taking
contemplation. Scientific method does
not realize that human being can have
the objective knowledge without using
instruments. This can be understood
through practicing Vipassana under
the guidance of Buddhism.
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127
So, In the long run, Buddhistic
ideas are successful and scientific ideas
are limited only for worldly affairs not
for the world beyond. Our goal, aim
and object are to enter into Nibbana.
So, do not use apparatus, we use
concentration, meditation and
contemplation.
That is the difference between
the world and the world beyond,
science and Buddhism, Western way
of thinking and Eastern Philosophy.
That’s all.
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128
Q (12) Can you explain which is
the point that make Buddhism more
preferable than Science and why?
Please give reason.
A (12) There are many points and
characters those make Buddhism more
preferable than Science. The method
of Buddhism is to purify oneself. The
method of Science is to observe the
environmental factors, the Universe
and the physical nature.
Here, Buddhism tries to purify
himself without using instruments and
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129
apparatus. On the other hand, Science
uses apparatus in order to have
objective information about the
Universe.
Here, Buddhism has good
hypothetical assumption that human
can be objective if we try train
ourselves systematically. Science
presumes that by the help of the
instruments, we can have objective
knowledge.
Human beings are inclining
towards the subjective opinion. So,
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130
science must use instruments in order
to have objective information about the
Universe or about human beings. Here,
Buddhism pays attention to the
potentially of human beings to have
objective knowledge. Science has no
aim and object to construct human
being himself to have objective
knowledge.
They assume that objective
knowledge can be obtained by the help
of instruments. That is the difference
between Buddhism and Science.
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131
Gradually under the guidance of
Buddha, we take practice internally to
purify ourselves with the result we are
already purified and the power that
can purify the mental diseases or
subjective inclinations or personal bias.
All these kinds of inclining towards the
misjudgment are canceled by the help
of practicing Vipassana.
On the contrary, science has no
aim and object to construct himself to
have objective knowledge, they rely on
instruments. Consequently, in the long
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132
run, they are to face that the apparatus
disturb the observable phenomena
with the result they cannot observe the
nature as it is in detail.
Buddhism, it tries to purify
oneself and in the long run it is
successful and it has the power that
can see everything objectively. So, in
order to have objective knowledge both
ways are aiming at, but Buddhism do
not use the instruments on the
contrary, science uses instruments. At
last, Buddhism is right and it can
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construct objective knowledge while
science gives up to have objective
knowledge in detail. So, Buddhism is
more preferable than science
concerning with the most profound
substantial nature of the phenomena.
OK, Thanks you.
Dr. Chit Nge
M.A, Ph.D
(Doctor of Philosophy in Religious Sciences)
LONDON.
133
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135
I have written some facts and
knowledge that I had learnt from my
master during ten years while I was
the nearest disciple of my master and
A GLIMPSE OF MY LIFE
Nineteen
Dr. Chit Nge
136
lived with my master after leaving my
family to their faith.
Now, I am trying to practice
Vipassana seriously because of my old
age. Here, I can give a true information
that my knowledge of Dhamma is
greater and greater, better and better
growing into remarkable improving.
This may be the fact that I might not
have done wrong as some of my
enemies blamed on me and criticized
with false information and misjudge
on my life.
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137
I do not rely on their impressions
and I try by myself because I know the
true method how to take meditation. I
have a strong desire to share this
knowledge to my truth-seekers, and
occasionally whenever I have some
chance, I have given some lectures
about Dhamma and the way to
Nibbana. Some may take interest and
some may not. That is their concern
and what my role is to share my
knowledge of Dhamma which had
been handovered by my master. I lived
with my master about ten years as a
Dr. Chit Nge
138
close disciple and my master left when
it seems for me becoming satisfactory
conditions in Dhamma.
I live in accordance with my
master’s teaching and try my best to
be more improving concerning the
knowledge of the world beyond. This
is a glimpse of my life.
These are some points which my
master taught about Vipassana, Ariya,
Ahrahat and Nibbana itself. I love
Dhamma and I appreciate those who
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139
take practice Vipassana the way to
Nibbana.
try my best to give true
information and Dhamma for them by
writing these notes as much as I can.
This is the end of my writings for this
portion and I have to say till we need
again somewhere somehow. OK,
Thanks you.
Dr. Chit NgeM.A, Ph.D
(Doctor of Philosophy in Religious Sciences)
LONDON.