Chapter 02
Buddha Dhamma and the meaning of Existence (life)
The central tenet of “Dhamma” is meaningful if both conventional and abstract terminology akin to Dhamma (Pali in origin) is understood within its own sphere of influence. Outside its family of concepts and terminology (Pali to be precise) the application (English translation) of meaning can be blurred and distorted. The themes of expression can often be misunderstood out of context. One should excuse me for any error of judgment in using English as a native language of expression and no harm is intended to original Pali contexts. My task has been made easy and simplified to a great extent by scholars of the East and West. This is an attempt to focus an outsider who is interested in exploring the “Buddha Dhamma” but not versed in Eastern way of thinking. Brevity may ease him or her from coming to grips with some of the basic concepts ingrained in its core.
Overtones of philosophy, psychology and science
There is ample amount of information available in English but unfortunately most of them are slanted towards philosophical, psychological and religious overtones. Bewildering influence of these overtones make an apprentice shrouded in mystery rather than discovery of the true nature of Dhamma. My attempt is not to corrupt the Pali word Dhamma. If one look at the Pali-English Dictionary there are almost four pages of its description; that itself is an ample testimony to the enormity of the meaning applied to this priceless word “Dhamma”. In Pali texts the conventional meaning is abundant in the Sutta Pitaka (first of the three baskets) and the abstract meaning is evident in the Abhidhamma Pitaka (third of the three baskets).
1. The Study of Concepts (Pariyatta)
One of the central themes of Dhamma is the never ending stream of existence (Sansara) both physical and mental. This never ending stream has no beginning or an end. Hence there is a past, a present and a future for existence for all beings big or small (both human and non-human). In the present existence, the being is subjected to never ending change so there is disease, decay (old age) and death. All activities in the past, present and future are classified as wholesome (Kusala), unwholesome (Akusala) and neutral (Kriya).
All volitional actions (Kamma) result from mental formations (Cethana). All wholesome and unwholesome actions are volitional. Volitional actions (Kamma Formations) are the driving force of the stream of existence (Sansara). The link between the past, present and future are the volitional actions (Kamma). All volitional actions except some (Ahosi Kamma) are carried forward at the end of a life cycle (existence) to the next cycle without an intervening phase. Because of the subtle and continuous nature of the mental formations an intervening phase of (Antara Bhava) is not envisaged. The link between the present existence and the future existence is the rebirth causing mental formations (Janaka Kamma). The body and mind are intimately associated conditionally and reciprocate with each other subtly. The dissociation of the body (extinction of Ayu (age) of a particular existence) from mind at the time of death is immediately followed by a process of clinging (Tanha) to another mass (Skanda) of existence. The transition of the mental flux is almost instantaneous. The assumption is that mind cannot exist on its own and mind without matter is impossible and improbable.
The root cause of existence past, present and future is lust (Loba), hate (Dosa) and ignorance (Moha). True nature of existence past, present and future are explained in three conceptual terms. Impermanence (Anitta), unsatisfactoriness (Dhukka) and without a self entity (Anatta) and are conditional and phenomenal. These three conditional phenomena are central tenets of Dhamma without which Truth Criteria of Dhamma cannot be expounded or comprehended. The existence and re-existence (rebirth) are infelicitous (Dhukka) and without an all abiding entity called soul. All existences are impermanent (Viparinama Dhamma) and by this very nature are unsatisfactory.
Four Noble Truths
All encompassing four noble Truths are fundamental to the understanding of Dhamma. They are the Truth of Suffering (unsatisfactoriness), The Cause of unsatisfactoriness (Suffering), The Cessation of Suffering (Nibbana) and the Path leading to Cessation of Suffering.
2. The Practice (Patipada)
The eight fold ethical path to deliverance is discipline (Sila), concentration (Samadhi) and wisdom (Panna). One has to initiate this without delay (Appamado amatha padan). The roots of wholesome practice are non-greed (Aloba), non-hatred (Adhosa) and non-delusion (Amoha). The positive expressions are charity, loving kindness and wisdom. Mental development (Bhavana) is the only way (Ekayana Maggo) to attain the highest mental capacity of any being.
Morality (Sila) Right Speech, Right Action and Right Livelihood
Concentration (Samadhi) Right Effort, Right Mindfulness and Right, Concentration
Wisdom (Panna) Right Understanding and Right Thought
3. Realization (Pativedha)
The attainment of highest bliss and dissolution of endless stream of (Sansara) existence is the realization of Nibbana.In essence Dhamma is a goal oriented (soteriology) ethical path which all Buddhas trod by and not a vague theory of existence and salvation. Buddha laid down the ethical pathway and a scheme of practice for emancipation for all beings and he claimed that it is the only way and there is no alternative path. There is no blind worshiping or short-cuts to Nibbana.
However, one does not have to blindly follow the path. It is open to inquiry for any one who is interested to practice and verifiable only by practice of Bhavana (mental development). Mere theorizing in a philosophical sense is unhelpful. So the body of Dhamma is for practice and not for theorizing for the deliverance from endless stream of existence based on an ethical practice of persevering mental (culture) development leading to mental purification and wisdom of the highest order attainable by an intelligent being.
Samatha and Vipassana are two sides of the same coin one that leads to tranquility and the other yields insight and the two are inseparable in highest meditative states. The goal Nibbana is neither a mystical experience nor an unattainable goal.
For the comprehensive understanding of Dhamma (the methodology) the analytical knowledge recommended is “discrimination” which consists of four components. When one looks at these provisions it looks as if Buddha had modern thinkers in mind.
Patisambhida (Analytical Knowledge)
1. Meaning (Attha)
2. The Conceptual Law (Dhamma)
3. The Conventions of the Pali Language (Niruthhi)
4. Perspicuity in Expression and Knowledge (Patihahana)
In essence the Dhamma embodies the conceptual framework of meaning of the existence, path and a practice for deliverance form the endless stream of existence and realization of ultimate goal the Nibbana.
Buddhism and Dhamma 