WHAT IS DHAMMA (Number 2)
By U Einthasara Dhammika

The question is, What is Dhamma? Sabbe dhamma means that all things are dhamma. The nature of all things is dhamma. If you take into account the nature of all things, you have "truth" or reality. If you want to ask, what is dhamma? Truth/reality is the only answer that can be given. There are two aspects of reality:
1. Happening and destruction
2.Non-happening and non-destruction
Now we have two different aspects of reality. Happening and destruction constitute the domain of impermanence. The non-arising and non-passing away is the domain of permanence. So you have to note carefully the difference. There is the truth of impermanence, the truth of permanence and both are anatta, which means ungovernable. Considering things closely, arising and passing away is intermittent, non-arising and non-passing away is constant. Having said that I want to emphasize that: path attainments, Buddhas, silent Buddhas, including sila, samadi and panna and even insight knowledge, belong to the realm of rising and passing away.

When I say that non-arising and non-destruction are constant and always there, it is for the sake of destroying all beliefs and clinging at a single stroke. For those who cannot do it at a single stroke you have to resort to all kinds of skillful means to achieve your goal. I want to direct my discussion to the ones who could bear to eradicate the clinging and beliefs in a single stroke. Probably you will find my discussion easy to understand but difficult to believe. For a long time every one has been conditioned to believe that they have to practice through difficulties in order to be liberated.

The name for non-happening and non-destruction is nibbana and every one knows that. For those who have direct knowledge of nibbana they know that is the truth that nibbana is non-happening and non-passing away and is permanent. Now I ask you, in what sense can it be said to be existing? Think about this example that I am going to give you. There is a big clean, white screen in front of the audience. Instead of writing with colored chalks, I will write on it with a white chalk. After I have written on it, you will not be able to see it distinctly but only with your intuitive wisdom you will know and perceive that something is written on the screen. I ask you to bear this example in mind as you follow the dhamma discussion. With that in mind I will talk about the sense in which nibbana exists.

Nibbana has the quality of stillness, non-existence and voidness. It cannot be expressed in words. If you were to ask me why it cannot be expressed in words, I will have to point out to you that you cannot talk about it using concepts that point to qualities, like good and evil, the rich and poor, happiness, sadness, laziness, and so on and so forth.

If you were to ask me what is the reason for the appearance of the animitta (signless), the answer will be anidasa, which means that there is no concept of seeing. Think again about the example of writing on the white board with white chalk, there is something but I cannot show you , you have to be able to see it with insight only. Nibbana can only be seen through wisdom and insight. As for how nibbana exists this is my explanation.

If I am asked why did I want to have nibbana? The answer will be that while you do not really
understand the idea of nibbana of this very moment, and you are not satisfied with the experience. Even you are satisfied with the experience you will still disbelieve over the satisfaction and after that you will be still thinking there might be another one and live in expectation. If I have to say it in another way will be nibbanan paramun sukhan means nibbana is 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 enjoy it comfortably. Lord Buddha said was that the highest equanimity is the sensation of freedom from all joys and sufferings.

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. Sensation is no other than suffering. The real nabbana has none of the suffering or bliss and is where the suffering or feeling extinguished. Nibbana nature is the cessation of suffering and joy, and it existed in principle only. There is no owner for the cessation of the suffering and joy which is known as nibbana. If you cannot absorb that idea, then you will have to long for it. Acquiring that wisdom is nibbana acquired.

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 Why is the longing being considered as 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 apanihita, 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 beginning. 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?

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Our Lord Buddha , who discovered the principles of nibbana , which has the nature of sunyata,animitta, anidasana,appanihita and 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 vaporize 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
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 could produce and shall produce the sound, are actually ceased to exist. Similar to the example tries and sees on your own body. There is an original and there is a body and five aggregates. You cannot achieve, perceive or see the nibbana with this physical body.

Physical body is subject to happening and annihilation.
Doing nothing is also subject to happening and annihilation.
Living leisurely is also subject to happening and annihilation.
Sleeping is also subject to happening and annihilation.
Awakening is also subject to happening and annihilation.
Living better is also subject happening and annihilation.
Living poorly is also subject to happening and annihilation.

Nadisoto viyava dipasata
Means a flowing stream or the tongue of flame which consistently shows the nature of happening and annihilation, but without the good or evil (discrimination). It has been the nature of happening and annihilation throughout the existence of our lives. As for the five aggregates, there is none of those that are already in existence, but those that could happen. Here you must be able to understand the idea of becoming or happening.

Why it happened? The right answer is that you had it done. Then the good and evil must have been instigated for it to happen. If you try and find the culprit, it will be the work of the instigator. Whatever the good or bad happened to this body, the maker of the happening is responsible. The responsible one is also subject to annicca. As it is proved that being the anicca whatever good or bad happened, do not worry and stare at it. The producer of the good or bad is being anicca that it is not there permanently. Even the good and bad are in the body, and knowing the idea of these two, there will be no problem with the good or bad. Always remember that there is a freedom from the good or bad and this freedom is where the non-happening and non-annihilation. Do not turn away from the non-happening or non-annihilation. If you do not forget this idea of freedom, you will understand the idea of peace and tranquility from your body and the good and bad.

Here, as the sabbe dhamma anatta means all dhamma is anatta, but when it comes to sankata and asankata that will never perceive or bear in mind the idea of anatta and saying as though it is sankata anatta or asankata anatta. In reality, please understand that there is only the anatta idea. When you can comprehend it, you can say the idea of anatta after the good or bad will never be different. Without indulgence or ones liking and they are similar. But if you cannot see the similarity of the sankata and asankata, then you are not seeing the truth yet. You must be able to see the similarity in the void, sunyata and all the dhamma, which has no obsession or fondness. And I am sure the answer to " What is dhamma " is sufficiently explained.