Buddha Dhamma – Introduction

This is an introduction to the ‘Buddha Dhamma’ section (second item on the main menu). I plan to use this section to introduce Buddha’s teachings starting at a basic level.   

January 3, 2026 

Introduction

1. Over the past three years or so, I wrote posts at an advanced level to present the deepest material on saññā (per Buddha’s teachings), based on my understanding. Please feel free to comment on or ask questions about those posts as well, while I write posts on other topics in the ‘Buddha Dhamma’ section.

  • I think it is time to shift the focus away from that and toward the basics, and to provide an outline of the necessary background material. 
  • Over the coming weeks, I will reorganize the ‘Buddha Dhamma’ section and add new posts.
  • I will also gradually rearrange the remaining sections and revise some of the old posts as time permits. 
  • Also, note that the ‘pull-down menus’ no longer contain all posts under a specific menu item. They have been ‘frozen’ since I moved the website to a new host; I can no longer change the ‘pull-down menus.’  Please click the main menu item (for example, ‘Buddha Dhamma’ on the second level of the main menu) to view all updated posts under that topic. 
  • The following is an outline of the new ‘Buddha Dhamma’ section. It begins with helpful auxiliary information and then outlines the topics to be discussed. I may deviate from the outline as needed, particularly in response to forum questions.
Background Material

2. This website is based on the Theravāda Tipiṭaka.

3. Writing and pronouncing Pāli words is an integral part of learning the Buddha Dhamma. Many people are unaware that in the 1800s, British scholars adopted a new convention for writing Pāli words in the English alphabet to shorten them: for example, ‘anichcha‘ (අනිච්ච in Sinhala) is written as ‘anicca‘, and thus ‘c’ represents the ‘ch’ sound. This is the convention used by everyone today (in texts or on websites in English). Those who are unaware of that convention may pronounce ‘anicca‘ incorrectly as ‘anikka,’ by pronouncing ‘c’ with the ‘k’ sound as in ‘cat.’ 

  • See “Pāli Words – Writing and Pronunciation.”
  • Even though many English translations of suttās at the Sutta Central website are incorrect, when discussing a sutta, I will provide links on that website for two reasons: (i) The Pāli version (in English alphabet) is correct per the above-mentioned convention as they are the orginal versions published by the Pāli Text Society in the late 1800s, and (ii) It has the English and Pāli verses side-by-side, so it is easy for anyone to compare with my translation of a specific verse.

4. We tend to look up the meaning of a word in a dictionary. However, Pāli-English dictionaries were written by early European scholars who lacked a deep understanding of the Buddha’s teachings. Therefore, one must be careful in using dictionaries.

Why ‘Breath Meditation’ Only Provides Temporary Relief

5. Many people, who are exposed to a bit of Buddha Dhamma, see that there is something good about it. They attend a meditation retreat (usually based on ‘breath meditation’) and are thrilled by the ‘pleasant mindset’ attained while focusing on the breath. 

  • It is good to do that initially. But there is much more to Buddha Dhamma than to get some temporary relief from the stresses of this life. If one can see that, then one needs to spend more time and learn the Buddha’s full message.
  • Ancient yogis such as Ālāra Kālāma attained jhānās by avoiding sensual attractions and by focusing the mind on the breath. However, that will not release one from future rebirths in the apāyās, because one will not be able to break any ‘mental bonds to the rebirth process’ (saṁyojana) that way. 
  • Breaking of saṁyojana requires one to understand how the mind becomes defiled instantly and automatically by attaching to the ‘built-in saññā.’ We will discuss this further in this series, because the way to Nibbāna is to understand the ‘mind contamination process’ and reverse it.
Why Are There So Many Versions of Buddhism?

6. Buddha Dhamma is called “pubbe anunussetu dhammesu” or a “Dhamma (or a theory on nature) that is not known to the world before a Buddha comes along.” The Buddha uttered that phrase multiple times in his first sutta; see “Dhammacakkappavattana Sutta – Introduction.”

  • However, Buddha Dhamma has “evolved” into many different versions since the Buddha Gotama revealed it to the world over 2500 years ago.
  • During the past 2500 years, many different versions of “Buddhism” have emerged; see “Historical Background – Introduction.” No one can claim, “This is the original version that the Buddha taught.” It is up to each individual to examine different versions and determine which version is reasonable.
  • Thus, it pays to spend some time and try to find the version(s) closest to the original. That is not an easy task these days.
  • I contend that correct teachings are in the Pāli Tipiṭaka, not in the Sanskrit sutras, nor in Buddhaghosa’s Visuddhimagga. I have pointed out inconsistencies in both the Mahāyāna version and also in some Theravada versions with the Visuddhimagga as the basis; see the “Historical Background” section.
Is Buddhism Pessimistic?

7. Many people think the Buddha Dhamma is pessimistic because it emphasizes that ‘the rebirth process is filled with suffering.’ The Buddha revealed the hidden suffering in “this world” and that it can be overcome; see “Does the First Noble Truth Describe only Suffering?“ Therefore, Buddha Dhamma offers an ‘optimistic outcome’ in which no trace of suffering remains.

  • He showed that there is a superior form of happiness, called nirāmisa sukha, that one gains as one moves away from “this world” towards Nibbāna; see “Three Kinds of Happiness – What is Niramisa Sukha?“
  • This nirāmisa sukha increases as one starts on the Noble Eightfold Path and makes a quantum jump (significant gain in a short time) at the first stage of Nibbāna, the Stream Entry (Sōtapanna) stage. There are three more levels, and at the final level, Arahant, one becomes free from “this world” (no more rebirths) and attains Nibbāna.
  • Thus, Nibbāna is not just a promise to be fulfilled at death; it can be experienced in this very life. That is the meaning of the verse ‘sandiṭṭhiko akāliko ehipassiko.‘ In contrast, other religions or philosophies promise to deliver the outcome only after one’s death. An Arahant would be free of rāga, dosa, and moha from the moment of attaining Arahanthood (only physical suffering associated with the physical body will remain until death; even that can be bypassed for up to seven days by Arahants who can get into nirodha samāpatti). Even a Sotapanna would be free of ‘apāyagāmi deeds’ from the moment of achieving that stage of Nibbāna.
The ‘middle Way’ of the Buddha

8. It is essential to understand the ‘middle path’ of the Buddha. The two extremes are the materialism of modern science (which holds that life ends at the death of the physical body), and the view of an everlasting ‘soul’ in Abrahamic religions or ‘ātman‘ in Hinduism. 

9. The worldview of the Buddha does not fall under either of the above wrong views of uccheda diṭṭhi or sassata diṭṭhi.

  • Instead, there is a rebirth process, where one can be reborn in one of the 31 realms in the world. The lowest four realms (apāyās) are filled with suffering, the highest 26 realms (including the Deva and Brahma realms) have much less suffering, and the human realm has both. However, rebirths are primarily in the apāyās, which is why the rebirth process is filled with suffering.
  • Life may continue after the death of the physical body as long as all the root causes for such a continuation exist. Those root causes are stated in several versions: (i) rāga, dosa, and moha, (ii) ten bonds in the rebirth process (saṁyojana), (iii) four types of āsava, (iv) seven types of anusaya, etc. See “Conditions for the Four Stages of Nibbāna.”
  • Thus, the key difference between the Buddha Dhamma and those religions with sassata diṭṭhi is that sassata diṭṭhi assumes a ‘permanent existence’ in a heavenly realm. The Buddha rejected that hypothesis. Paṭicca Samuppāda explains the reasoning for rejecting that hypothesis.
Avijjā Arises Based on Kāma Saññā  and Leads to Wrong Views

10. The Buddha described both of the above two wrong views in #8 above in the ‘Pālileyya Sutta.‘ He pointed out the key to seeing his worldview (or the ‘correct view’) at the end of the sutta: “Pālileyya Sutta (SN 22.81)“: ‘Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā.‘ Translation:  ‘When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.’ That is how Paṭicca Samuppāda (or a new pañcupādānakkhandha process) starts with avijjā.

  • Therefore, the trigger for ‘dukkha samudaya‘ (‘arising of suffering’) is the feelings born of contact with ignorance. Such feelings arise based on the ‘built-in saññā.’ That is alluded to at the very end of the sutta (@marker 12.18): ‘Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā‘ OR ‘and that ignorance is also of anicca nature, conditioned, and dependently originated.’ There, avijjā (ignorance) arises based on attachment to the ‘built-in kāma saññā‘ for us in kāma loka.
  • Based on that kāma saññā, the mind creates its own version of an external rupa, which is vastly different from the external rupa. For example, external objects (or light) do not have colors. The color of an object is entirely mind-made. This is why we should focus on the ‘mind-made rupa‘ (also called rupa upādānakkhandha, rupakkhandha, or simply rupa in the suttās). The suttās never discuss ‘external rupa‘ but only ‘mind-made rupa‘ based on ‘external rupa.‘
  • I have discussed that in detail, and the recent relevant posts are in the “Five Aggregates (Pañcakkhandha)– New Series” section. Also see “What Does ‘Paccayā’ Mean in Paṭicca Samuppāda?“
  • However, I will discuss that again in this new section on ‘Buddha Dhamma’ because many people seem to have difficulty in understanding that material. I will continue to convey these critical ideas because they constitute the ‘meat’ or ‘essence’ of the Buddha’s teachings. 
Buddhism without Rebirth and Nibbāna?

11. From the discussion in #8 through #10, it must be clear that the concept of rebirth is an essential aspect of Buddha Dhamma. Two critical implications are: (i) suffering is the net outcome in the rebirth process, and (ii) stopping the rebirth process is the ultimate goal.

  • My goal is to provide at least some details of the complex worldview articulated by the Buddha, which has been muddled and distorted over the past 2500 years.
  • Our lives do not end with this one; see “Rebirth – Connection to Suffering in the First Noble Truth” and “Evidence for Rebirth.”
  • Those two facts constitute the basis of the true nature of existence. One cannot comprehend the Buddha’s message until one at least has some idea of the “big picture.”
  • Many questions people have about concepts such as kamma, morality, and Nibbāna, as well as philosophical questions such as “Why am I here?” or “Why is the world the way it is?” can be answered within this broader framework. It is a comprehensive worldview, but it is up to each individual to determine whether it is coherent. As the Buddha pointed out, the stakes are high, and it is advisable to take time to critically evaluate the big picture.
Kammic Energy sustains the Rebirth Process

12. Why did the Buddha ask us to focus on ‘mental phenomena’? Our future depends on the types of kammic energies we generate.

  • Kamma is defined as ‘cetanā‘ (intention), per the “Nibbedhika Sutta (AN 6.63)“: ‘Cetanāhaṁ (Cetanā aham), bhikkhave, kammaṁ vadāmi‘ OR ‘It is intention that I call kamma‘.
  • However, as in the case of many verses in the suttās, that is only the ‘utterance’ (uddesa) or the ‘shortened’ form. In the descriptive (niddesa) form, ‘cetanā‘ is ‘sañcetanā‘ as stated in the “Sattaṭṭhāna Sutta (SN 22.57).” There, ‘cetanā‘ is stated in the niddesa version: ‘Chayime, bhikkhave, cetanā kāyā—rūpa sañcetanā …pe…dhamma sañcetanā.” Translation: ‘There are these six classes of cetanā—rūpa sañcetanā through dhamma sañcetanā.’
  • Therefore, if you see ‘cetanā‘ in a sutta, you should know that it refers to ‘sañcetanā.’ As we know, sañcetanā are ‘defiled cetanā’ or ‘defiled intention.’ Thus, the verse ‘Cetanāhaṁ (Cetanā aham), bhikkhave, kammaṁ vadāmi‘ must be translated as ‘It is defiled intention (intention that embeds rāga, dosa, moha) that I call kamma‘.

13. However, just because one has accumulated kamma (kammic energy) does not mean their results (vipāka) are inevitable.

  • This is why Paṭicca Samuppāda is the basis of Buddha Dhamma, not kamma/kamma vipāka.
  • Even if one has accumulated many kammic energies that can bring rebirth in the apāyās, all those will be nullified once one eliminates the conditions (paccayā) that can bring kamma vipāka for the corresponding kamma.
  • A good example is the account of Angulimala, who killed almost a thousand people, but attained the Sotapanna stage within a short time of meeting the Buddha: “Account of Angulimāla – Many Insights to Buddha Dhamma.”

14. The difference between uddesa and niddesa (per #12 above) is explained in the post “Sutta Interpretation – Uddēsa, Niddēsa, Paṭiniddēsa.” Those who were not aware of the above must read this post.

  • In this regard, I plan to discuss the “Sattaṭṭhāna Sutta (SN 22.57),” which not only presents niddesa versions of many key terms but also offers a systematic explanation of the Four Noble Truths and how to cultivate the Noble Path.
  • The sutta is about ‘cultivating sattaṭṭhāna kusala‘ (@marker 1.3) OR “cultivating seven types of kusala that lead to Nibbāna. 
  • Therefore, kammās done with sañcetanā generate kammic energies that can bring their vipāka (results). Strong kamma can bring vipāka in future lives, and that is the basis of rebirth.
  • However, kamma and kamma vipāka do not provide the whole picture. Accumulated kamma (more correctly kammic energy) cannot bring rebirth in any realm as their vipāka if all ten saṁyojana are eliminated by cultivating the Noble Path and attaining Arahanthood. A Sotapanna has stopped rebirths in the lowest four realms (apāyās) by eliminating the first three saṁyojana.
  • That is a summary of how rebirths arise. 
‘Sensual Pleasures’ Are Not in the External Objects

15. Non-Buddhists think that ‘sensual pleasures’ are in external objects, and that we attach to those external attractions. That is why some religions require women to cover themselves fully. However, the Buddha taught that ‘craving for sensual pleasures’ can be removed from the mind, and that once removed, no external object can cause desire in oneself. Anāgāmis are those who have eliminated cravings for sensual pleasures (kāma rāga), and Arahants have also removed cravings for jhānās and arupa samāpattis.

  • Thus, it is critical to realize that ‘sensual pleasures’ are not in external objects, but arise in the mind. Arahants also see external objects, but their minds do not attach to them.
  • To figure that out, one must understand how that ‘kāma saññā‘ automatically arises in the mind based on a sensory input.  Upon ‘seeing that wisdom,’ one fully understands that all other mental entities (vedanā, saññā, saṅkhāra, viññāna) are worthless, i.e., all five entities in pañcupādānakkhandha are devoid of value. 
  • That is when one becomes a Sotapanna by removing the wrong view (sakkāya diṭṭhi). However, a Sotapanna remains attached to kāma saññā because they still have kāma rāga. A Sotapanna becomes an Anāgāmi by overcoming kāma rāga by cultivating Satipaṭṭhāna. 
We Must Focus on ‘Mental Phenomena’

16. Now, we understand why the Buddha advised not to investigate ‘material phenomena’ and to focus on the workings of the mind.

  • Specifically, we must understand how a mind becomes instantly defiled by automatically attaching to the built-in ‘kāma saññā‘ in response to every sensory input. Yes. That initial attachment occurs with sensory inputs that one likes or dislikes, as well as with those that do not elicit such a response, i.e., a ‘neutral response’.
  • This is the key to becoming a Noble Person (Ariya) as a Sotapanna Anugāmi. One begins to comprehend (jānato) at the Sotapanna Anugāmi stage. That understanding is firmly established (passato) when the Sotapanna Anugāmi enters the Satipaṭṭhāna Bhūmi for the first time, having overcome kāma saññā.
All Entities in Paṭicca Samuppāda and pañcupādānakkhandha Are Mental 

17. From the above discussions, it must be clear that all entities in Paṭicca Samuppāda and pañcupādānakkhandha Are Mental.

Connection to the ‘Material World’

18. Even though Buddhism (Buddha Dhamma) is focused on the ‘mental phenomena,’ it can describe the origin of the ‘material world.’ One can gain a basic understanding by reviewing my posts on “Aggañña Sutta Discussion – Introduction” and “Buddhism and Evolution – Aggañña Sutta (DN 27).”

  • “Our world” is much more complicated than what is grasped by our senses. Thanks to modern science, we are beginning to understand the complexity of the universe, which contains an infinite number of ‘planetary systems’ like our Solar System (cakkavāla). See “Dhamma and Science – Introduction.”
  • Buddha Dhamma describes the true nature of “this world.” However, “this world” does not merely mean human life. ‘This world’ is unimaginably complex. Scientists admit that they are aware of only 4% of the things in this universe; see,  “The 4 Percent Universe: Dark Matter, Dark Energy, and the Race to Discover the Rest of Reality” by Richard Panek (2011). Also, see the “Dhamma and Science” section for details.
‘Mental Body’ = ‘Manomaya Kaya‘ = Gandhabba

19. As one explores deeper into the Buddha’s teachings, it would be helpful to understand that humans and animals have two types of ‘bodies’: the physical body we can see and an invisible ‘mental body’ that is trapped inside the physical body.

  • That mental body is known as ‘manomaya kāya‘ or ‘gandhabba.’
  • In some traumatic situations (especially heart surgery), that ‘mental body’ can come out of the physical body. There have been many recorded instances of the ‘mental boy’ watching the surgery on the physical body from above. After recovery, the patient can recount in detail what occurred in the operating room during the procedure. 
  • This also helps explain the ‘time gap’ between rebirths in the accounts of rebirth. In between two rebirths in the human realm (with physical bodies), the ‘mental body’ lives by itself. When one is born a human, that ‘human existence’ can last for many thousands of years. The same ‘human gandhabba‘ can be reborn multiple times in human bodies during that period. The same holds for animals. For example, some flies live only for a few days, but their ‘fly existence’ can last many thousands or millions of years.
Human Life Is Precious

20. Many people wonder why rebirth is bad. But they do not realize that the chance of rebirth as a human is extremely rare and most rebirths are in the apāyās; see “Rebirth – Connection to Suffering in the First Noble Truth.”

  • Most are reborn in planes below the human realm, where suffering worsens. Scientists estimate that at any given time, there are one quadrillion (1000 trillion) ants living on Earth; this means that for each human, there are a million ants. Compared with approximately 7 billion people, an incredible number of other living species inhabit this planet.
  • Even on our bodies, we carry many sentient beings: see, “There are as many creatures on your body as there are people on Earth!“
  • That is why we must do our best to at least attain the Sotapanna stage in this life!
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