A GLIMPSE FOR TRUTH TO THE WORLD

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.

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Circulation - 500 copies

Distributor - [email protected] - 09 5136311

A GLIMPSE FOR TRUTH TO THE WORLD

All rights reserved.Copyright© 2009 by Dr. Chit Nge.

[email protected]@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

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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


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


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


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

Dr. Chit Nge

8


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


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.


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


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


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


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


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


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


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


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.

Dr. Chit Nge

28


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


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.


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


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.


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


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.


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


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


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


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.


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.


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.


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.

54


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

55

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

56


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

57

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.

58


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


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

61

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-

62


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.

63

Dr. Chit Nge

64


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”.

Dr. Chit Nge

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.


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

Dr. Chit Nge

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


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

69

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.

70


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

71

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.

72


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

73

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.

74


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

75

Dr. Chit Nge

Vipassana, he must have the purified

intellectual eye of Ariya giving by the

good master.

76


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


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.

Dr. Chit Nge

80


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


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

Dr. Chit Nge

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


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.


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.

Dr. Chit Nge

88


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.


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.

Dr. Chit Nge

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.


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


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

Dr. Chit Nge

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.


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


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?

Dr. Chit Nge

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


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

Dr. Chit Nge

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


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

Dr. Chit Nge

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


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

Dr. Chit Nge

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


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.

Dr. Chit Nge

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


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.

Dr. Chit Nge

110

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.


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.

Dr. Chit Nge

112

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.


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

Dr. Chit Nge

114

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


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.


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

Dr. Chit Nge

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.


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,

Dr. Chit Nge

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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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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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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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

Dr. Chit Nge

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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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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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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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.

Dr. Chit Nge

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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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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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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


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.

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Dr. Chit Nge

134


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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

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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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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

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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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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.

Dr. Chit Nge

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A GLIMPSE FOR TRUTH TO THE WORLD

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