WHAT IS DHAMMA ?

Now I will give you the answer of what is Dhamma? Sabbe dhamma as it means all things are dhamma. All of the nature of things is all dhamma. If you combine all nature of things will become the idea, which is known as "Truth ". The answer to what is dhamma will be the idea of " Truth " and cannot be answered anything else. And in this idea of " truth " you have
Happening and destruction are the truth.
Non-happening and non-destruction are also the truth.
There are two different types of truth now.

Out of these two types of truth, happening and destruction are considered as truth of impermanent.
The non-happening and non-destruction are the truth of permanency. That is the reason I had to ask you to carefully note the different. Although there is the truth of impermanence, which is the happening and destruction, there is also the truth of permanency, which is the non-happening and non-destruction; there is the anatta which means ungovernable is also the truth. In these two truths, the happening and destruction are impermanent and they don't always appear but periodically. The non-happening and non-destruction are always there and it is the truth of permanent. Having said that non-arising and non-destruction are the truth that is permanent, I am not insinuating that sotapana,saagana,anagana and arahat, picseka budha, samma sambudha, or sila,samadhi and panna and vissapana wisdom and the fruition are also permanent. The reason being that the non-arising and non-destruction are not within the permanent

When I am saying the truth of non-arising and non-destruction is always permanent, is to take all the believes and clinging without reservation and be able to undergo eradication in a stroke or for those who couldn't do it in one stroke, is to use deception and exchange the with goo and evil to remove it. Out of the two instructions, what I said now is for those who could bear to eradicate in one stroke. By having said in such a way is very easy to comprehend but it will be very hard to believe. The reason being that the believe one has to practice through difficulties so as to enable to see it has been very strongly bedded. The name very widely use by the laymen for the non-happening and non-destruction will called nirvana and every one knows it.

For those who know nibbana as non-happening and non-destruction which is permanent and is the truth. I would like to ask in which sense that it is existing? Before anyone gives an answer to this question I would like to say something for you comprehend before hand. The example is that there is a big clean, white and beautiful screen in front of the audience. Instead of writing with colored chalks, I will write it with a white chalk on the screen. After I have written on it, you will not be able to see it distinctly but you know it by your wisdom that it ha been written on the screen, as if you have seen it with you own eyes. I beg the audience to use this example and follow the idea of dhamma. In which sense that it is, I will let you into the answer.

Nibbana has the sense of stillness, the sense of inexistence and sunyata. It is impossible to find the appropriate words to express so that you can apprehend the sense of it. If I am ask why I couldn't find words to express, the answer is that the good and evil, the rich and poor, the happiness and laziness, to be happy and to be crying, joy and sad, the scowling and the smiling, criticism and praising, hateful and pitiful, to be compassionate and to be guilty, hard and soft, black and white, yellow and green, here and there, within and without, near and far, and so forth are because of the unmentionable animetta.

If I am ask what is the reason for the appearance of the animetta, the answer will be anidasana means there is no idea of that could be seen or the idea of seeing. What I have said here is like the example given above that it is there. What there is something I cannot show you but you will have to see to be able to see it with insight only? The reason being that nabbana can be seen through wisdom or insight. If you ask me how nibbasna exist and my answer is the explanation I have given already

If I am asked why did I want to have nibanna? The answer will be that while you do not really
Understand the idea of nibanna, and at this very moment, and you are not satisfied with it or even you are satisfied but you do not believe it or to say it more deeply, there are is another one. You crave or desirously want what appears in your thinking. If I have to say it in another way is nibbannan paraman sukan means nibbana if the highest type of bliss as said by our Lord Buddha in the sagadha sanyuk that it means there are such things that you can be comfortable of enjoy it. The meanings of what Lord Buddha said was that the higher level of joys are dukkha, sufferings. All the feelings over the joy and suffering are all dhamma.

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Those who long for it are those who are filled with indulging in the fantasy that nibbana are in existence and expect his well being in his future life. What have you got to long for? The answer is that there is not feeling or sensation in nibbana. If there is feeling or sensation, then it is suffering. Nibbana is freedom from the suffering. Suffering is no other than feeling or suffering. The real nibbana has none of those suffering or bliss and is where the suffering or feeling extinguished. Nibabana has the nature of extinguished suffering and bliss and comprehending that it cannot be owned by anyone. If you cannot absorb that idea, then you will have to long for it. Acquiring that wisdom is nibbana.

You needn't have to long for it. The reason being the longing for it in it self is the opposite or the enemy of nibbana. The reason being the nature of nibbana is that there weren't any idea of wanting or craving, and is known as appanihita which means merely free from the longing of feeling and experience. The natures of longing or experience are not there from the beginning, so it is free in principle from the start. The truth is this nibbana is also known as non-happening and non-annihilation that is permanently there the above statement will be sufficient to answer the following questions: -.
(1) In what nature does it exists?
(2) Why do you want it?
(3) What have you got so as to long for it?

The nibbana has the nature of Sunyata, animetta, aniasana, appatihita and our Lord Buddha had discoursed that deathless, non-vanishing, non-destructive are the realities, which is known amata nibbana. The above statement will be sufficient answers for the following questions.

Nibbana will not arrive before the eyes of the meditator. It will only be there as soon as he started meditating Isata nibbana is already there even before the meditater starting meditating. Nibbana has nothing to do with the manipulation and is free from creation. It is not there without being supported or being helped, provision or expenses a without connection and is known as appisaya nibbana. To enable to observe nibbana, one needs no instigation, no striving but only with ease and without effort as sukhapadipada such as: -
(1) Sandahika - - At once, here and now.
(2) Akalika - - Without delay.
(3) Ehipasika - - Be able to observe.
(4) Awpaneyika - -Cannot differentiate between the cause and effect.
(5) Piccatam veditabo venyuhi. - -Only person with wisdom could see it.

I had completely defined nibbana and allow me to conclude here, but I prefer to continue with nama rupan and sankhara, which is the complete opposite to nibbana. I have mentioned that nibbana is : -
(1) Sunyata- Has the nature of emptiness or void.
(2) Animetta- Without form.
(3) Anidasana- Nothing to see or being seen.
(4) Amata- Non-death, non-vanishing, or non-annihilation.
(5) Etsuta- Non-moving.
(6) Akata- No creation or production.
(7) Appiccaya No support, help or connection.

It has sankata nature of nama rupam and sankhara portend and sankhara fume which hasn't vapourize completely. You can't see them so as to differentiate them as this is snakhata nibbana and that is nama rupa sankhara. The reason being that " to happen and wanting to happen" and " could happen and should happen" are both ceased to exist. If you observe nibbana's original nature, there isn't any seeing or be seen and unblemished. But only those with wisdom will be able to observe, understand. Although nibbana is permanent for those without wisdom will be very hard to believe. If there are people without wisdom believes in the dhamma then it cannot be nibbana which was seen by the wise. For they are combining sankhata nama rupa with sankhara portend and sankhara fume and vapor that it made them to meditate.

The nama rupa weren't before it happens an even if they are happening are bound to be annihilated. After the annihilation, not even a trace is left behind. Therefore, for the goodness
ess or badness, peace or otherwise, and for the nama rupa you needn't do anything at all.

For example, let us look at a gong. Look at it from the aspect of producing sound. Do not look at the gong with the striker or their connections. Merely looking at the gong, you needn't be suspicious whether it will produce the sound or not. Suspicious is created when you connected the gong with the striker and their action, but the consciousness of observing the components will reason that when struck it will produce the sound and when you don't, there will be no sound.

Here, the observation of the conscious is that it has the nature of producing the sound when the striker is included and without it, the nature of not producing the sound., but the sound is not being produced all the time. Hence the original nature of the sound and striker, coul produce and shall produce the sound, are are actually ceased to exist. Similar to the example, try and see on your own body. There is an original and a superflueous body. You cannot achieve , perceive or see with this original body.