The five precepts elements

http://www.yellowrobe.com/practice/the-five-precepts/216-what-are-the-five-precepts-and-how-to-take-it.html

The way to adjudge the 5th precept (stop to drink intoxicants)

People 5th precept has not broken when drink a very low alcohol because the alcohol has not enough to make your unwholesome consciousness arise after drink.

This precept have 4 elements to done. You already done the last 3 elements, except the first "Mada-niyam -- intoxicants". (Patu-kamyata-cittam -- chanda to drink, chanda is not desire, and you have chanda to drink anything in that glass).

My reply is very difference from the others because I decided this from these all conditions:

1. pali included amajjasaññī (innocent of that beverage), too.
2. commentary said "must broken by unwholesome consciousness", but the elements of sikkhapada have not Madanīyasaññī .
3. This sikkhapada also not included in 10 akusalakammapatha, too. But it is in 5 sikkhapada, that can let people go to niraya.

So the way to broke this precept should be unwholesome consciousness, that arise after drink, because of that drinking. And that unwholesome consciousness must can be done someone in 10 akusalakammapatha, too.

However, there are some significant difference between vinaya's commentaries, that most were author by upali-etadagga at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century,  sutta&abhidhamma's commentaries, that most were author by sariputta-aggasavaka at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century, and sub-commentaries, that were translated by dhammapala at about 11th-century:

vinayapitaka: majje amajjasaññī pivati, āpatti pācittiyassaฯ amajje majjasaññī, āpatti dukkaṭassaฯ amajje vematiko, āpatti dukkaṭassaฯ

upali

Samatha and vipassana in enlightened night of bodhisatta

In abhidhamma's commentary said "samatha people already saw some part of anicca and dukkha, except anatta" (so they try to get out off samsaravatta, too). But they didn't choose to develop vipassana. They didn't chosen to always clearly comprehend anicca and dukkha. They try to just pause unwholesome consciousness by samatha instead. Samatha people just divert attention from unwholesome consciousness's object to wholesome consciousness's object.

So bodhisatta, who already have jhana, just meditate the method that samatha people haven't chosen, develop clearly comprehend in anicca and dukkha to access insight anatta, the most part that just buddha can done.
Anapanassati in anapanassati sutta have 16 steps:

• 4 first steps of anapanassati are samatha.
• 12 last steps of anapanassati are vipassana.

In the enlightened night of bodhisatta, he meditate samatha and vipassana. Based jhana of pubbenivasanussati and cutupapata is samatha. Asavakkhaya is vipassana.

Each jhana step of bodhisatta have 4 first steps, and after get out of each jhana have 12 last steps.
These method are called yuggalanaddha and samathapubba.

Reference from vinaya mahavibhanga veranjakanda, mahavagga bodhikatha, patisambhidamagga, anapanassati sutta's commentary, ayatanavibhanga's commentary, and visuddhimagga.

Difference Between Ultimate truths And Conventional truths

The separator, between them, are causes (to arising), and imagination.

Ultimate truths are not imagination, because they are effects that arise by their own causes. Except nibbana, ultimate truth, is the opposite of the other causes and effects, because nibbana is the cause of finshing of all causes and effects.

Conventional truths are imagination. They never arise and vanish. They just become to be the objects of consciousness, never arise.

Consciousness imagine conventional truth objects by some ultimate truths and some conventional truths, that it had known before. So the conventional truths never arise in real situation. But ultimate truths arise in real situation by their own causes, because they are effects, not just imagination.

The 1st-7th and first half of 8th chapters of abhidhammatthasangaha describe Ultimate truths.

The last half of 8th chapter of abhidhammatthasangaha describe Consciousness truths.

http://www.palikanon.com/english/sangaha/sangaha.htm

What is Buddhist reality?

Question: 

If the Buddha said that ultimate reality is really non-self (anatman), or empty of inherent existence (sunya), then why did he bother to talk about human beings and other “provisional” things?

Answer:

Your question mean nothing in present, in the past, and in the future.

But buddha mean present thing is nothing in the past, and present thing is nothing in the future.

Ultimate realities of human being are causes and effects.

Nibbana ultimate reality is perfect finished of causes and effects.

Anatta is uncontrollable to being or nothing. There are just causes arising to make effects. And effects vanishing because of causes vanishing. No self, no atta.

Ultimate realities all is anatta. Ultimate realities of human being is present, past (present of it's past) and future (present of it's future). They are present because of their causes arising. They are past because of their causes vanishing. They are future because of their causes still possible to arise.

Nibbana ultimate reality is no time because it has not any cause, so no any effect, too.

What is "insight" in Buddhism?

There are many types of happiness and suffering around the universe. So, there are many wisdom to gain insight about causes and effects of them (hap&suf) to avoid suffering and to take happiness.

Sīla wisdom (sammādiṭṭhi that arising with sammāvācā-magga, sammākammanta-magga, sammāācīva-magga) gain insight of physical immoral acts by bad consciousnesses, that are causes of the worst kāma-suffering (4 apāya realms).

Samādhi wisdom (sammādiṭṭhi that arising with sammāvāyama-magga, sammāsati-magga, sammāsamādhi-magga) gain insight of kāma-consciousnesses, that are causes of the whole kāma. Because whole 11 kāma (4 apāya realms, 1 human realm, 6 kāma-heaven realms) still having physical suffering. Sīla can not protects people from abdominal pain, physical senility, angry-consciousnesses, etc. But samādhi can do. While people gain jhāna, they never feel pain, sore, or hurt. And Next life of them, bhramma-puggala, will never have any physical suffering, too. Until their jhāna's effects will be out of stock. 

Vipassanā wisdom (sammādiṭṭhi that arising with sammāsaṅkappa) gain insight (3 pariññā) causes of saṅkhāra(pariññeyya)'s arising&vanishing (consciousnesses, mental factors, and matters), that are causes of life in the whole 31 realms. Samādhi can not protects people from arising and vanishing. When samādhi vanished, people can hurt again. And when jhāna's effects vanished, bhramma-puggala will die to born in the other realms such as 4 apāya, etc.

Sīla give this physical happiness to sīla-observers, people around them, and the society.

Samādhi give mental-happiness to jhāna-meditator.

Vipassanā give nibbāna (nirodha-ariyasacca), forever happiness, to arahanta. Nibbāna is no attaching (taṇhā-samudaya-ariyasacca), so nibbāna must no arising, no people, no time, no realm, no suffering (dukkha-ariyasacca).

S.E. Asia. Buddhist History

Burma is the only one in the world that still have Buddhist ancient study system (mukkhapāṭha). The strongest Buddhist country is Burma. The Tipitaka-strictest nikāya is Shwegyin Nikaya of Burma.

About a hundred year ago, in colonization war, Thailand began to lost our Tipitaka memorizing system. We need to get western's study culture to protect our land from colonial possession. The central region of Siam reform memorizing study system to academic study system. Mun's students (Phun Acaro, etc) were the last Tipitaka memorizers of Thailand.

Mun was the north-eastern region of Thailand, that got reform order from the central region. And Lao was the north-eastern colony of Thailand at that time. So Lao Tipitaka memorizing study system had begun to lose since that time, too, Cambodia, also.

Nowadays, Lao and Cambodian monks equal to Thai Mahanikaya tradition. They are not forest tradition.

What about the Thai teacher?

Thailand and Sri Lanka have lost Tipitaka study system in colonization war.

Thailand began to lost our Tipitaka study system through King Rama II 1816,  King Rama IV (Rama II's son) and King Rama IV's son 1921. It's the time of colonialism try to take over Indochinese Peninsula.

The king was trying to protect Thailand by changing every system of Thailand to support the western tradition. They also changed the study system of the monk, too. They cancel memorizing study system, then took a reading study system instead. We also started to lose the Abhidhamma study system at this time, too.

reading study system is for the five-string (kāmaguṇa). They save memorizing times to consume the five-string (kāmaguṇa).

Arahanta hasn't written in a normal situation. They keep Tipitaka in their mind.

Before that time we still having Tipitaka memorizer (tipitakathara), such as Mun Bhuritutto. But after the changing, Thailand didn't have Tipitaka memorizer anymore. The elder Tipitaka memorizer died. Never have any newer to be instead of them.

So, Thailand loses our Tipitaka study system so long time ago in colonization war.

Bh. Buddhadasa, a. Sujin and a. Naeb born after we lost Tipitaka study system.