In being aware of nama and rupa which appear, such as seeing, visible object, feeling or thinking, we can prove to ourselves the truth of the Buddhas teachings; we can prove that the objects experienced through the six doors are impermanent and non-self. The truth will not be known if one follows other people blindly or if one speculates about the truth. We read in the Kindred Sayings (IV, Salayatana-vagga, Third Fifty, chapter V, 152, Is there a method?) that the Buddha said:
Is there, monks, any method, by following which a monk, apart from belief, apart from inclination, apart from hearsay, apart from argument as to method, apart from reflection on reasons, apart from delight in speculation, could affirm insight thus: Ended is birth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter?The same is said with regard to the doors of the ear, the nose, the tongue, the body and the mind.
For us, lord, things have their root in the Exalted One Well indeed were it if the meaning of this that has been spoken were to manifest itself in the Exalted One. Hearing it from him the monks will remember it.
There is indeed a method, monks, by following which a monk could affirm insight And what is that method?
Herein, monks, a monk, seeing an object with the eye, either recognizes within him the existence of lust, aversion and ignorance, thus: I have lust, aversion and ignorance, or recognizes the non-existence of these qualities within him, thus: I have not lust, aversion and ignorance. Now as to that recognition of their existence or non-existence within him, are these conditions, I ask, to be understood by belief, or by inclination, or hearsay, or argument as to method, or reflection on reasons, or delight in speculation? Surely not, lord.
Are these states to be understood by seeing them with the eye of wisdom?
Surely, lord.
Then, monks, this is the method by following which, apart from belief a monk could affirm insight thus: Ended is birth for life in these conditions there is no hereafter.
When we study the Abhidhamma we should keep in mind the purpose of the Buddhas teachings: the eradication of defilements through the wisdom which realizes the phenomena appearing through the six doors as they are. Through this method there will be an end to the cycle of birth and death. We should remember that the Abhidhamma is not a theoretical textbook but an exposition of realities appearing in daily life. We learn about nama and rupa; we learn about cittas which each have their own function in the sense-door process and in the mind-door process. There are sense-door processes and mind-door processes time and again, and objects are experienced by cittas arising in these processes. If there is awareness of characteristics of nama and rupa when they appear, the panna is developed which can eradicate defilements. This kind of wisdom is deeper than any kind of theoretical knowledge.
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