The Essence of Buddha’s teaching

By: Ven. Pragya Jyoti

Goldfields Meditation Centre, Australia
25th November 2009
According to the Buddhist historical evident, Prince Siddhartha was belongs
from Sakya clan, who founded the Buddhism in 2553 years ago (589 BCE-
Before Christian Era) as Gautama Buddha.
As per as ancient historical evident of
Buddhist, Chinese, Indian, Burmese,
Chakmas and Vietnamese; proof that the
origin of the Chakmas and their Royal
Kingdom was in Champaknagar under the
Kingdom of Kapilavattu (now Bihar State of
India); where Prince Siddhartha’s father
King Suddhadana role the country for many
years. Later, they moved to Kalapnagar at
Himalayas Mountain and established the
Kingdom (now Nepal). From this historical
point of views, the Chakmas was originally
Sakyan; and now they themselves claimed as “Chakma” in writing; but,
“Changma or Sangma” in pronunciation. We also found in the different
histories that they appeared as different names in different countries, such as
Tsangma, Tsak, Tsek, Sak, Asak, Tsang, Tseng, Sakya in Nepal, Tibet and in
between Upper Myanmar and Southern China border; Cham in Vietnam;
Chak, Tek in Mandalay Division; Dainak, Thek and Chak in Arakan State of
Myanmar; Chakma, Chak, Tanchangya and Mro or Moro or Murung in
Chittagong Hill Tracts of Bangladesh; Chakma and Tanchangya in Mizoram,
Tripura, Arunachal, Assam and West Bengal State of India; and Sangma in
Garo Hill in Meghalaya State of India. Still found that some of the Chakma
given names are adopted as Sakya; such as Mr. Sakya Prasad Talukdar (S.P.
Talukdar), who is famous Chakma writer. He was born at Rangamati on 4th
January 1941 during the British Colony; Mr. Sakya Mitra Chakma; Late Sakya
Jyoti Chakma, s/o Mr. Baneswar Chakma in Kamalanagar town of Chakma
Autonomous District Council (CADC), Mizoram. He was my boyhood friend
and his father was one of the founder members of CADC; and so on.

For hundred of centuries passed by; they lost and had changed many things
after travelling many centuries in different parts of South-East Asian countries,
but they never lost and changed their faith as Buddhist. So, since Buddhism
appeared as religion in this wonderful world, the Chakmas wherever goes and
whenever possible, they proudly practicing Buddhism till today.
It is true. The modern Chakmas are practicing Buddhism, mostly ritual. But, it
is not enough to understand and penetrate into the Dhamma, the way how
they practice and performed. As a Buddhists, must clearly understand about
the basic ideas an essence of Buddha’s teaching, not only by observing five,
eight and ten precepts for lay followers; 75 Shekia Dhamma (Preliminary
Training) for Shramaneras (Novices); 227 precepts for Bhikkhu; and 311
precepts for Bhikkhunis.

If really want to overcome from this suffering life or want to upgrade our life
circle (in the next life), have to put a sort of energy (Viriya) to understand the
Dhamma by studying what actually Buddha’s taught (Sutta Pitaka) and the
way Lord Buddha practices (also Suttta and Vinaya Pitaka). This is very
important in Buddhism to be claim as a Buddhist.

Well, we knew that the essence of Buddha’s teaching consisted into three
Divisions. They are- Pariyatti (theoretical/study); Patipatti (Practical); and
Pativeda Dhamma (penetrate/insight/direct realization). Even though the
division itself is not canonical in origin, each of them, in the sense construed
here, is not without scriptural roots.

Pariyatti means theoretical knowledge and its offers tools for inspiration and
elucidation to proceed ahead only. Patipatti is the experiential application of
the Buddha's teachings by practical approach which is called “Meditation”. To
study the practical Dhamma on our own fragile body, feeling, mind and mental
phenomena with mindfulness in every moment in a kuti, under a tree, cave,
open air, bank of the river anywhere you feel suitable by sitting, standing,
walking, working, laying down, watching, etc. Even, you can practice on the
car, bus, train and plane; in the toilet; in the kitchen when you work; in the
bathroom when you taking bath; talking when you talking with peoples, during
the breakfast, lunch and dinner when you having its; etc. which prescribed by
the Lord Buddha. But, be note that we must have to proceed through
method/technique and under a proper spiritual teacher from the beginning of
your journey.

Pativeda is the direct realization of ultimate reality through meditation. To

reach Pativeda Dhamma is important that those who seek to overcome from
this suffering life to blissful happy life. It is not knowledge, textual or oral, that
is the basis of accomplishment, but knowledge gained, figuratively by going
away from it, through meditation practice, leading to personal discovery, which
is “Insight as a distinct category”. Pativeda is an expectation in the
developed meditation that in consciously including insight six doors and
knowing them to be merely of the nature of impermanence (Anicca), un-
satisfactoriness (Dukkha) and insubstantiality (Anatta) is understands the
Truth of Suffering. Thus, with every instance of taking note, the task of gaining
penetrative insight as to the understanding of the Truth of Suffering is
accomplished.

Having seen the true nature of Anicca, Dukkha and Anatta, of each
phenomenon by taking note of them, no opportunity arises for liking or craving
for these nãma-rupa (material and physical) objects. This is momentary
eradication of craving, which is the Truth of the Origin of Suffering. Thus, with
every instance of taking note, the task of gaining insight as to the eradication
of the cause of suffering is accomplished. Here, insight is gained not by
observing the object; it just knows the fact of eradication and abandoning.
With the cessation of craving, the upãdãna, kamma, sankhãra, viññãna and
nãma-rupa will not get an opportunity to arise. This momentary stage is called
“Nirodha”, is achieved by means of Vipassanã (mediation). Thus Vipassanã
ñãna is developed by the momentary cessation, nirodha and to realization the
Ariya Magga. But the achievement comes about not by direct observation of
the object; it is just an accomplishment of temporary cessation at each
instance of taking note. This is called Sacchikiriya Pativeda (gaining
penetrative insight as to cessation by realizing it, knowing about it through
meditation).

With every act of observing, the Eightfold Path headed by Right View is
developed inside oneself. This is Bhãvanã Pativeda (gaining insight as to
development). This knowledge, however, does not come about by direct
observation; as it is experienced personally, reflective consideration will reveal
that development has taken place within oneself.

Thus, at each instant of noting and knowing the Dukkha Saccã, Samudaya
Saccã, Nirodha Saccã, and Magga Saccã; is rightly well-understood. And
when they become fully accomplished, mature and well-established; the Ariya
Magga will appears and then the Nibbãna is realized. That so why! In
searching for the Dhamma, it is very important to strike the correct method.
Without Pariyatti; Patipatti cannot flourish. And without Pariyatti and Patipatti;
the Pativeda cannot be achieved.

For example- Pariyati is like the embankment in building a pond. Patipatti is

like water and Pativeda is the lotus flower. If there is no embankment, water
cannot be retained and if there is no water there cannot be lotus flower.
Second example— Pariyatti is the formula of making medicine, Patipatti is the
treatment and Pativeda is curing. If there is no formula there can be no
treatment and if there is no treatment, there can be no cure. Therefore the
correct method is the criteria to walk the right Path of Pariyatti, Patipatti and
Pativeda Dhamma. After finding the correct Path the second criteria is
perseverance. If there is no perseverance or stamina success cannot be
achieved. Intensive practice with perseverance on the right path is searching
for Dhamma.

We also found many Suttas related to Pariyatti, Patipatti and Pativeda

Dhamma in Sutta Pitaka, which discoursed by Exalted One himself (Pothita
Sutta for example).

The end