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Essentials of Buddha Dhamma

Essentials of Buddha Dhamma

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By U Ba Khin and Eric Learner. Wheel Publication No. 231.
By U Ba Khin and Eric Learner. Wheel Publication No. 231.

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Published by: Buddhist Publication Society on Jan 12, 2011
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The Essentials of Buddha Dhammain Meditative Practice
Sayagyi Thray Sithu U Ba Khin
With an Essay on U Ba Khin
Eric Lerner 
Buddhist Publication SocietyKandy • Sri Lanka
The Wheel Publication No. 231
Copyright © 1981 Buddhist Publication SocietyTranscription source: Dharmanet. Formatted and proofread at BPS.BPS Online Edition © 2006For free distribution. This work may be republished, reformatted, reprinted, and redistributedin any medium. However, any such republication and redistribution is to be made available tothe public on a free and unrestricted basis and translations and other derivative works are to beclearly marked as such.
The Essentials of Buddha Dhamma in Meditative Practice.................................................................3U Ba Khin: An Appreciation....................................................................................................................82
The Essentials of Buddha Dhammain Meditative Practice
 Anicca, dukkha, anattā
—Impermanence, Suffering and Egolessness—are the three essentialcharacteristics of things in the Teaching of the Buddha. If you know anicca correctly, you willknow dukkha as its corollary and anattā as ultimate truth. It takes time to understand the threetogether.Impermanence (
) is, of course, the essential fact which must be first experienced andunderstood by practice. Mere book-knowledge of the Buddha-Dhamma will not be enough forthe correct understanding of anicca because the experiential aspect will be missing. It is onlythrough experiential understanding of the nature of anicca as an ever-changing process withinyou that you can understand anicca in the way the Buddha would like you to understand it. Asin the days of the Buddha, so too now, this understanding of anicca can be developed bypersons who have no book-knowledge whatsoever of Buddhism.To understand Impermanence (
) one must follow strictly and diligently the EightfoldNoble Path, which is divided into the three groups of 
sīla, samādhi
—Morality,Concentration and Wisdom. Sīla, or virtuous living, is the basis for samādhi, control of themind, leading to one-pointedness. It is only when samādhi is good that one can develop paññā.Therefore, la and sadhi are the prerequisites for paññā. By paññā is meant theunderstanding of anicca, dukkha and anattā through the practice of vipassanā, i.e., insightmeditation.Whether a Buddha has arisen or not, the practice of sīla and samādhi may be present in thehuman world. They are, in fact, the common denominators of all religious faiths. They are not,however, sufficient means for the goal of Buddhism—the complete end of suffering. In hissearch for the end of suffering, Prince Siddhattha, the future Buddha, found this out andworked his way through to find the path which would lead to the end of suffering. After solidwork for six years, he found the way out, became completely enlightened, and
taught menand gods to follow the Path which would lead them to the end of suffering.In this connection we should understand that each action—whether by deed, word orthought—leaves behind an active force called "saṅkhāra" (or "kamma" in popular terminology),which goes to the credit or debit account of the individual, according to whether the action isgood or bad. There is, therefore, an accumulation of saṅkhāra (or kamma) with everyone, whichfunctions as the supply-source of energy to sustain life, which is inevitably followed bysuffering and death. It is by the development of the power inherent in the understanding of anicca, dukkha and anattā, that one is able to rid oneself of the saṅkhāra accumulated in one’sown personal account. This process begins with the correct understanding of anicca, whilefurther accumulations of fresh actions and the reduction of the supply of energy to sustain lifeare taking place simultaneously, from moment to moment and from day to day. It is, therefore,a matter of a whole lifetime or more to get rid of all one’s saṅkhāra. He who has rid himself of all saṅkhāra comes to the end of suffering, for then no saṅkhāra remains to give the necessaryenergy to sustain him in any form of life. On the termination of their lives the perfected saints,i.e., the Buddhas and arahants, pass into
, reaching the end of suffering. For us todaywho take to vipassanā meditation, it would suffice if we can understand anicca well enough toreach the first stage of an Ariya (a Noble person), that is, a Sotāpanna or stream-enterer, whowill not take more than seven lives to come to the end of suffering.3

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