Suffering is not a Buddhist Teaching

Reexamining the contents in Damsaka Pavathum Sutra.

Arahan SamBuddhaya Namami

1.1 DHAMSAK PAVATHUM SUTRA

Dhamsak Pavathum sutra is considered the first sermon by Lord Buddha made to the five
disciples at Isipathanaramaya. Isipathna aramaya is approximately 250 km from Bodhgaya, and
Isipathna aramaya received its name as result over 500 scholars residing in the temple. Therefore,
it can be assumed that the revelation in Damsak Pavathum Sutra is a presentation made to large
gathering of Scholars. Complete text in Pali language and Sinhala translation of the sutra is
available in volume 17, PART 2 of Buddha jayanthi Tri-Pitaka book. Doctorial contents of the
sutra is currently understood and accepted as “ life is a suffering, birth ,death, aging, sickness
are suffering, therefore, solace should be find in not bonding by eradicating Thanh or greed to all
three worlds”.
Post doctorial literature of this sutra explains the enlightening as finding out and understanding
of previously unheard ultimate truth; “Dukkha and its origination, obliteration and methodology
of obliteration of dukkha.” and attaining Nibbana, un bound states.
Although it is the general acceptance, that this sutra is the first sermon of Lord buddha, there are
no statements in the sutra to confirm this belief and acceptance. In contrary to this belief and
acceptance, Ayachana sutra2 in samyuktha nikaya states, after attaining enlightenment or
Buddha hood, Buddha was residing under “Nuga “ tree close to river Niranjana in Uruwela town
ship. ( Uruwela is Known as Bodh Gaya since 18th century ), Buddha was considering whether
this Sattva, which is bound by deceptive perception will understand this deep knowledge of
Patichcha sampuppada which I understood with a greatest difficulty. Understanding the mind
of Buddha Sahampathi Brahma had requested the Buddha to disclose the great findings of lord
Buddha for the benefit of the Sattva. Ayachna sutra2 is of litreture nature hence does not contain
any doctorial disclosures. Patichcha sampupada sutra3 of samyukatha nikaya contains doctorial
disclosure of Paticha sampuppada.
Doctrines of the two sutras are not parallel. Dhamsak pavathum sutra 1 considers birth, aging and
death (Jara-Marana) as suffering and suffering as the ultimate honorable truth. Dukkha or
suffering can be completely eradicated by following the noble eight-fold path.
Patichcha samuppadda3 goes beyond this doctrine by submission of Avijja unawareness or
deceptive perception as root cause of vedana (suffering) and jara , marana. It does not propose
methodology for overcoming Avijja or unawareness.
1.2 GENERAL ACCEPTANCE OF THE DISCLOSURE OF LORD BUDDHA.
It is the general acceptance that revelation Buddha is; that the life is Dukkha or suffering. Dukkha
being the origination of the life. Kaya, the human body is subjected to Jara, Marana aging and
death. Marana is considered as the reason of re-birth. Re-birth is manipulated or steered by the
Karmas that had been performed during the existence of the present body as well as its previous
existences. Birth aging and death are an unstable, non-ending process; therefore, it is a suffering
or Dukkha.
Aging and rebirth are universal occurrences, non-is exempted from this phenomenon. Therefore,
everything in this universe is dukkha / suffering. Many of the sermons of lord Buddha are mainly
for guiding the moral discipline of human kind. Critical examination of some disclosures by lord
Buddha, reveals they are more of high end scientific nature rather than of a religious nature. They
offer an entirely different view of origination, decay and annihilation. Disclosure in Brahmajala,
Jara-marana ,Dajjagga Paticca samuppada, Kachchayana goththa Abidharma are some out of
many. These disclosures seem addressing origination of universe, and therefore matter in the
universe, and the driving mechanism behind the assemblage, decay and annihilation of Kaya,
jara and marana. In a different perspective more fundamental than thanha or greed.
This examination is undertaken to be fully aware of the true meaning of the term Dukkha Ariya
Sachcha . This examination is vital in four aspects

1. Nibbana or the states of not binding can be realized only by understanding the four Noble
truths.
2. Suffering or dukkha is also a Jain philosophy, therefore to examine whether there is parallelism,
in the teaching of two religions.
3. The Doctrines advanced by the two sutras Patichcha samuppada and Damsak are not parallel,
hence necessary to determine correct or most palpable theory.
4. There are two contradictory meanings given in the sutra for the meaning of the word Dukha.

1.3 CONTRADICTORY ACCOUNTS

Close examination of the sutra reveals two contradictory accounts, Dukkho anariyo
anaththasanhitho. Dukkha is not noble, it has no meaning. Idan kopana bikkhawe Dukkhan
ariya sachchan “Dukkha is a noble truth.
In one sentence Dukkha is Anariya, and in the other sentence Dukkha is ariya.’ Two contradictory
meanings for single word. Therefore, I consider there is some vagueness and or imprecision
understanding the meaning of word “dukkha” in the sutra.
In the first sentence, anariya dukkha is referred to a discipline of manifestation of mind for
destruction or to hurt, the self and the resultant feeling arising is considered as dukkha or
suffering, which is not noble. Therefore, it can be safely understood that feeling of displeasure or
suffering created in the mind due to sense, or logic is not fundamental or ariya. Hence anariya.
1.4 ATTAINING NIBBANA.
As explained in the sutra Nibbana or un bonding should achieved by, not sorting after two
extremes. Present general acceptance these extremes are Pampering and hurting self-body.
More elaborated translation of these two sentences would be: Discipline (yoga) or manifestation
of mind for sensual pleasure (suka) of continues change (kama) is limitless therefore not noble
(honorable) and is without significances. Discipline (yoga) or manifestation of mind for
destruction ( Attha) is a sensual displeasure (dukkha) is not Noble (honorable) and is without
significance. It is clear both extremes are manifestation of mind, resulting from sense.
Kamasukkalikanu yogo heeno gammo anariyo annaththasahitho, Atthakila mathanuyogo
dukkho anariyo annaththa sanhitho.

1.5 FOUR NOBEL TRUTHS

Dukkha is a noble truth, origination of dukkha is a noble truth, obliteration of dukkha is noble
truth, and methodology of obliteration of dukkha is a noble truth. These four sentences imply
that there had been many theories on the same subject at the time which are not Noble. edan
kopana bhiikkhawe dhukkan ariya saccan, Idan kopana bihikkhawe dhukka samudayan ariya
saccan, Idan kopana bihikkawe dukkha nirodan ariya saccan, Idan kopana bihikkawe dhukka
nirodagamin pratipada ariya saccan.
Ariya saccan is explained as: truly, verily, certainly, The four ariya -- saccāni are the truth about dukkha,
dukkhasamudaya, dukkha -- nirodha, and dukkha -- nirodha -- gāminipaṭipadā. in the Dyana vibanga
section of vibanagappkarana book 2 of Abidaharma Pitaka of Abidhamma text meaning of ”Ariya”
had been dissected as” Buddha and his dispels,”” Buddha and ariya sangha”..

1.6 DUKKHA: A NOBLE TRUTH PREVIOUSLY UN HEARD OF.

It is the general acceptance that Dukkha or suffering disclosed by lord Buddha is a Noble truth
previously un heard of. Jain religion is an older religion than Buddhism. Jainism proposed Karmic
action and eternal Suffering of universe as its doctrine. Therefore, the doctrine of Dukkha is
known previously, in India. Risi Mahavir was the 24th gret teacher of Jain religion and he lived at
least 30 years prior to Prince Sakyamuni Sidartha. (Dukkhan Ariyasachchnthi me Bikkhawe pubbe
anannusuthesu dharmesu.)

1.7 ORIGINATION OF VEDANA ( DUKKAN -SUFFERING )

Suffering, is a state of mind originating as result of Sense (vedana) As per the patticha sampupada
sutra, vedana is originated due to salayathana- six sensory institutes. Salayathana is originated
due to Avijja. Therefore Avijja (unawareness) is the origination of Suffering. Thus, suffering or
Dukkan is not an ultimate truth. Avijja pachchaya sankara, sankara pachchaya vinchana, vinchana
pachchaya, Namarupa, Namarupa pachchaya salayathana, Salayathna pachchaya vedana )
1.8 THREE SENSUAL FEELINGS – (VEDANA)
Sensual feeling mentioned above are further elaborated as, suka, dukka and Adukkhama suka in
Kalara sutra .There are three states of feelings or sense, what are the three states? Suka pleasure,
dukkha suffering, neither pleasure or displeasure. All three states of feelings are unstable.
Therefore it is clear that suka, dukkha are only states of mind originating due to interaction-
thasso. and it is impermanent. “thisso iman avuso vedena. Kathama thisso? Suka vedana,
dukkha vedena, adukkhamasuka vedana, ima ko avuso, tisso vedena anichcha.

1.9 WHO IS SUFFERING

Who is suffering? this question is answered in Ahara sutra. Answering the question Lord Buddha
says, “I say this question is not applicable. If this question is applicable, then who is suffering, I
do not say so. If someone ask me what is the origination of vedana -feeling ( suka / dukkha), I
would say sense is the origination of feeling Vedana (suka/dukkha). There is no entity subjected
to suffering.
Konu ko banthe vadiyathi ewa wahan na wadami. Ewanman avadanthan Yo ewan
puchcchaiya, Kima Pachaya nu kobanthe vedanathi esa kallopannatha. Thathra kallan
pannnatha thathra kallan veyakaranan Thassa pachcha ya vedana, vedana pachchaya thanha
In Patipada sutra it is clearly stated that Vedana (three feelings suka, duka, and adukkama suka)
can be completely eradicated by complete irradiation of Avijja or unawareness and becoming
fully aware Vijja. Avijjayothwe assesa viraga nirodho, sankara nirodho, ……..vedana nirodho.
From the above it is clear that vedana or feeling (suffering and joy, pleasure and displeasure) are
not peculiarity nor originality nor the ultimate truth, Ariya saccan. It is originated from interaction
and can be obliterated by obliterating Avijja, it has three states, but not one suffering /comfort
neither suffering or comfort. ( suka dukkha and adukkhama skua.) And there is no personality to
suffer.

1.10 “DUKA” HOMOPHONIC WORD

Pali -English dictionary of Pali Text society provides homophonic word dukkha and duka. The
meanings of the word dukkha(n) is discomfort, suffering, misery, pain and agony. Whilst the
meaning of duka is pair or duo. From this point our examination will be examine whether the
Dukkha mentioned in Ariya saccan is duo, duality or pair.

1.11 SATIPATTANA SUTRA – AGGREGATION OF MATTER

In the Preamble of this sutra, it is mentioned, this is the only methodology for acquiring high level
of intelligence for extinction of duality feeling in mind to reach states of unattachment. Ekayano
ayan maggo,Dukka do manssanam atthngamaya.Chayayassa adigamaya, Nibbanaya
sanvathathi.
Closer examination of the content of this sutra reveals, it is a disclosure of a research
methodology for dissection of the contents of the material universe starting from self-body to
un-comprehensible universe. This sutra is generally accepted as vipassana meditation (research
deliberation or contemplation)
First section of this sutra requires the meditator to contemplate on breathing, which will lead
the researcher to realize, breathing is an involuntary process without involvement of the entity
considered as I, But the existence of I is dependent on this natural process. Further it will be
understood it as a rhythmic, vibration caused in this body, to create an attraction and repulsing
motion of the air out side the body. In summery it will make us to realize I or me is a deceptive
illusion.
The second section of sutra leads the researcher to contemplate on the construction of the body
of the so-called” I”. This examination drives us to understand that this body is not a single entity
but an aggregation of four dhathus in various propositions at various location of accumulation.
Four dhatus are generally considered as Apo, Thejo, wayo, and Patavi. Currently identified as Air,
solids, fluid and plasma.
Today we are aware that matter is not single entity, but an aggregation of many atoms in
different settings, further we are aware Atoms too are aggregation of subatomic particles.
Average human body is an aggregation of 7, billion billion, billion of electrons and Zillion, and
Zillions of “Quarks” Uncountable aggregation is considered as a single entity I. The sutra advise
the researcher to verify this truth external to the body “Bahidda wa” for the researcher to
understand every thing surrounding him, far and near are of this structure and everything is a
aggregation of fundamental nonphysical kernel in varying degrees and in varying forms.
The third section of the sutra requires the researcher to contemplate in feeling (Vedana) for the
researcher to realize, there are three different modes of feelings or Vedana, sukkah, dukkha,
adukkhama sukha - Suffering, comfort, no suffering or comfort, - like, dislike, neither like or dislike.
Three states of feelings Vedna are independent judgement arrived after discrimination. Vedana
or feeling is originating from sense and its sort Sukkha or Dukkha will depend on some external
relation. Of the two aggregates.
Who is sensing and who is feeling? The enormous number of aggregate of nonphysical kernel
which we consider as I or Me due the deceptive perception is sensing and feeling individually and
in aggregation. From this examination researcher will realize that at the beginning of this material
universe, there is a duality in feeling Suffering and comfort but not only suffering.

1.12 SATTVA THE NONPHYSICAL KERNEL OF DHATHU OR MATTER

Word “Sattva” is used in Satipattana Sutra and two sutra those are to be discussed next, hence
the meaning of Sattva is explained below for clear understanding of the contents of the two
sutras.
Pali text society dictionary gives the meaning of living being for the word sattva. The word living
has many meanings such as; existing, corporeal, incarnate, alive, bodily. The word being has the
following meanings; existence, actuality, presence, animation energy. Therefore, it can be
deduced Sattva as existing energy, or nonphysical existence. In Sanskrit language meaning of
sattva is given as, first, spirit, and essence. Existence of Sattva, the nonphysical kennel at the
atomic level is proposed in Samkhya theory. Risi Kapila who proposed sankhaya theory lived 300
years before Price Sidartha. The present particle physics too support the existence of Non -
physical Kernel, results of LHC experiment on Quarks sub atomic particle binding to make the
nuclei of the atom was found an imaginary particle without geometric shape and space when in
singularity. De Broglie wave particle dualism theory proposed particle being in wave form prior
to entanglement.
Nonphysical kernels binds together to make this decaying and annihilating material universe.
Further it is clear from the examination of sensual feelings as mentioned in Satipattane Sutra that
this nonphysical kernel has sensory capabilities, it is intelligent and can make decisions and react
accordingly. Otherwise, I the aggregation of nonphysical kernel will not discriminate different
sense both external and internal to the aggregation.

1.13 FURTHER EXAMINATION OF SUFFERING AS ORIGINATION OF MATTER OR DHATHU

The two-sutra mentioned below are more of analytical research nature to support the original doctrine
proposed in Patichchasamuppada sutra.

1.13.1 Nochedan sutra - Non-separation

Content of the Nochedan sutra (formula of no separation) explains: If there is no pleasure in
matter, nonphysical kernel will not bind to matter. Since there is a pleasure in matter nonphysical
kernel bind to make matter. If there is no consequences nonphysical kernel will not disgust over
matter. Since there is consequence nonphysical kernel will disgust over matter. If there is no
protection nonphysical kernel will not abort the matter. Since there is a termination nonphysical
kernel will abort matter. From the above it is clear that at the origination of the matter it is
pleasure and not displeasure, and the detachment is due to consequence and not because of
suffering.
No chedan bikkawe patavi dathya assado abbavissa naidan satta patavi dhatuya saranjaiyun.
Yasma cha ko bikkawe atthi patawi dathuya assado, thasma satta patavi dhatuya
saranjanthi.No chedan bikkawe patavi dathuya adinawo abbavissa naidan satta patavi
dhatuya nibbindeyun, Yasma cha ko bikkawe atthi Patavi dahatuya adinawo thasma satta
patavi dhatuya nibiindathi, No chedan bikkawe patavi dhatuya Nissasranam abbavissa naidan
satta patavi dhatuya nissaraiyun, yasma cha bikkawe atthi patavi dhatuya Nissaranam ,
thasma sata patavidhatuya nissaranthi.

1.13.2 Dukkha Lakkana Sutra -Duality signature

Further the content of Dukkha Lakkana Sutra explains, “if there is only suffering in extremity and
no pleasure then nonphysical kernel will not bind to make the matter. Nonphysical kernel will
bind to make matter because there is pleasure and pleasure in extremity. if there is no
consequence nonphysical kernel will not repulse matter, and if there is no asylum or protection
nonphysical kernel will not leave the matter. If there is no disassociation nonphysical kernel will
not isolate from matter. Therefore, nonphysical kernel is bind together to make matter because
there is pleasure not only suffering in extremity.
Patavi Dathuya cha hidan ekantha dukka, dukkawakkatha anawaththa sukena, Naidan satta
patavidathuya saranjeyun, yasma cha ko bikkhawe suka sukanupathitha sukawakantha,
Anawakkatha dukkena thsama satta patavi dhatuya saranjanthi.
Both Sutras very clearly emphasize that there is no suffering at the origination of matter or dhatu,
the element of Kayo, the aggregations, commonly considered as human body.

1.14 MIDDLE PATH AND ITS IMPLIED MEANING

The sutra goes on to say: by following middle path of the two extremes (devoid of two extremes)
and, visualizing the acquaintance of calm and tranquilizing ultimate unadulterated intelligence
( I ) reach the states of not bonding (nibbana). Sidartha Sakyamuni has attained Nibbana as a
result acquaintance intelligence devoid of two extremes.
The above statement very clearly implies the existence of two extremes, not one (Suffering) as
accepted generally. Ubo anthe anupagamma majjima patipada thathagathena abisambuddha,
chakkucarani chanacarani Upasamaya Abinnaya sambodhaya nibbanaya sanvattati.

1.15 WHAT IS THE MIDDLE PATH?

What was the middle path that was followed to visualize and understand the ultimate hidden
intelligence devoid of all bonds. Noble eight-fold middle path leads to hidden intelligence devoid
of all bonding. Kathamacha sa bikkawe , majjima patipada thathgathen abisambuddha
chakkukarani chanakarani upasamaya Abinchaya Sambodhaya nibbanaya sanwaththathi.
Ayamewa ariyo attangiko maggo saeyathidan

1.16 SAMMA -SYMMETRY

How is the ultimate eight-fold path is made up of? To understand the eight-fold path meaning of
word Samma should be understood. In present acceptance, the meaning of Samma is considered
as correct, unfortunately it is not clear what is meant by correct and hence the true meaning of
eight-fold path is ambiguous in this context. Term “correct” is a perception and and therefore
can change depending on variables in relation to it.Word samma is used as a prefix in
identification buddha, Samma Sam Buddha, if the meaning of word samma is correct then it
should mean correct Buddha? Word samma in Sanskrit language has many meanings including
“symmetry, equality in size and/ or number, balance, equilibrium etc.
Therefore, middle path can be considered as; symmetry, balance, equilibrium or Unbiased. Eight
folds can consider as Symmetry or unbiased theory (intelligence), unbiased thinking, unbiased
speech, unbiased action, unbiased livelihood, unbiased determination, unbiased mindfulness,
unbiased settlement /concentration of thoughts. Samma ditti, samma sankappo Samma vacha
samma kamantha, samma ajivo, samma sathi, Samma samadhi.
1.17 DISSECTION OF EIGHT-FOLD PATH
There is no proper dissection, given in the sutra Pitaka regarding eight-fold path. Dissection of
the eight-fold path can be found in the Magga Vibanga section of Vibangappakarana sector of
Abidharma Pitaka Here the Samma Dithi, the unbiased theory is explained as knowledge of
duality (dukkha), Knowledge of instigation of duality, Knowledge of obliteration of duality
knowledge of path of obliteration of duality. It further states (Samma ditthi) symmetry theory as
wisdom of dissecting freedom from ignorance. Knowledge of overcoming Avijja.
Katha me Samma ditti? Dukkha chanam, dukkha samudaya chanam, dukkha nirode chanam,
Dukkha niroda gaminya patipadaye chanam. ”Ya panna pajananan, ya panna amoho damma
vichayo, samma dithi.
Last phase of the eight-fold path samma samadhi - unbiased settlement or concentration of
thoughts is explained as devoid of pleasure and displeasure, devoid of comfort and suffering,
devoid of uncertainty and certainty of mind, devoid of all three-sensual feeling.
Therefore, unbiased settlement or Samma Ditti should be considered as devoid of all sensual
feelings, (Vedana) suka, dukka and, adukkamasuka relating the three limits of time (previous,
current, and future) and bringing the mind to state of emptiness or detachment. All emotional
states of mind due to information received through contact
Sukkasawa pahanam, Dukkassawa pahanam, pubbewa somannassa domannasa atthangama,
Adukkhamasukan parisuddan chathu dyanam upasamappaji viharathi.

1.18 WHAT IS MIND?

In general acceptance mind is considered as something bound to or part of human body.
Contrary this belief, Mind is explained in the Assathuwaththu sutra in Samyuktha Nikaya. ….”
large number of humans (abandoning discrete) are unable to absolve from the attachment to
mind, which is called perception, or deceptive observance, considering it is me or mine, or my
spirit. The material body may stay for many years as it is, but the mind (perception or deceptive
observance) destroy and produce new one all the time.
Yancha ko ethan bikkahawe uchathi chichan itipi , mano ithipi, Vinchanam Itipi thathra
sasuththea puthujano Nalan nibbindithu, nalan virajjanthu, nalan vimuchchithun
From this sutra it is clear mind is not a part of human body. Material created from nonphysical
kernel and again a force independent of the material but produce or manipulated by the material
though knowledge or sense. (A crude example would be drone controller, where both are made
from Atoms operating in two various places from the signal discharged from the transmitter.
Signal are not part of the transmitter, when it is discharged from the transmitter it has no
recourse to the transmitter. this is a very low-level example only to explain the difference of mind
and matter and may not fit entirely).
1.19 DUALITY AT THE ORIGINATION OF MATERIAL UNIVERSE.
Nibbana is achieved by not bonding to either of the two extremes, Samma ditthi. Therefore, it is
clear there two extremes Sukha dukkha, comfort discomfort, liking and disliking, black and white,
male and female, in the known material universe including human. Both extremes are delusion
caused by not being fully aware or Avijja. Therefore, Dukkha ariya saccan shall mean duality is
the ultimate or honorable truth This fact is clearly stated in the sutra itself ” Deweme antha, Na
savi thabba ” two extremes not to be sort afte Sukkha, dukkha, suffering and comfort , but not
one extreme, suffering as it is considered at present.

1.20 EARLY BUDDHA PERIOD KNOWLEDGE BASE OF INDIA

The knowledge base prevailed at the time of Buddha can be categorized broadly in to two
sections, single origination of universe and multiple origination of universe. The Naiyayikas held
opinion of multiple or manifold origination of the universe. They offered the theory of Paramanu
or the Atom as it called to day.
The following Hyman from Rigveda, indicates that Veda school was not, certain about the
creation of universe. Nasadiya Sukta (Hymn of non-Eternity, origin of universe):
There was neither non-existence nor existence then; Neither the realm of space, nor the sky which is
beyond; What stirred? Where? In whose protection? There was neither death nor immortality then; No
distinguishing sign of night nor of day; That One breathed, windless, by its own impulse; Other than that
there was nothing beyond. Darkness there was at first, by darkness hidden; Without distinctive marks,
this all was water; That which, becoming, by the void was covered; That One by force of heat came into
being; Who really knows? Who will here proclaim it? Whence was it produced? Whence is this creation?
Gods came afterwards, with the creation of this universe. Who then knows whence it has arisen?
Whether God's will have created it, or whether He was mute; Perhaps it formed itself, or perhaps it did
not; Only He who is its overseer in highest heaven knows, Only He knows, or perhaps He does not know.

Samkhya section were of the view of single origination universe. Samkhya, had more elaborate
explanation about creation of the Paramanu or the Atom. Root of matter or the Atom is
considered as Pradhan which contained everything in the universe. Prakrit is considered as the
mother of everything. Sattva, tamas and rajas were considered as the three guna’s creating the
known universe. Both Vedanta and Samkhaya theory finally consider the existence of single
entity Brahaman or Isvera as the central point which exist permanently to create the universe.
Jainism had a different view of the creation, it advocates dualistic universe, Jiva and Ajiva. Human
body being jeeva, mind or karmic action as ajeeva bind to gether. And life being inconsistent
misery or suffering.
Origin of veda and jainsm are not known and consider the eldest philosophies in India. Sankhaya
theory was proclaimed by Rishi Kapil, who lived in city of Kapilavasthu three hundred years prior
to prince Siddhartha was born. therefore, it is clear even before Prince Sidartha was born Atomic
theory was prevailed in India.
It is therefore it is apparent that philosophy of suffering, was prevailed in the Indian knowledge
base from time un known. And it was not new disclosure of Sakamuni buddha. Thathagatha Sam
Buddha disclosed the duality or symmetry of the material universe, which a completely different
proposition of that was prevailed.

1.21 BRHAMAJALA SUTRA - NET WORK OF INTELIGENCE

What was known previously? Brahmajala sutra discloses array of doctrines, prevailed at that
time, encompassing, origin of human and the universe. All sixty-four doctrines, prevailed at that
time are fully examined by lord Buddha, all these doctrines are based on knowledge that had
been accrued by sense or feeling.
In Brhamajala sutra it is stated Samana and Brahmans proclaim many theories reliant on previous
familiarity or make predictions deduced from previous familiarity or deduce theories based on
both, all these theories are founded on knowledge dependent on sense. Base of their theories
are attachments. Thanha (relativity) . Attachments lead to decay and annihilation. jara marana.
Ye pi the samana brahamana pubbanthakappicacha, aparanthakappicaha, pubbantha
paranthanu dithino pubbanthparantha arabban aneka vihithani, adivutthipadani
abivadanthidwasattiya wathuhi, sabbe thay jahi thassayathanehi thussa, thussa
patisanvedanthi, thesan vedana pacchcya thanha ….jara marana soka paridewe dukkha do
manassu payasa sambawanthi Yatho ko bikkhawe yo channan thassayathnan samudayancha
atthagamancha assadanacha adinavancha nissaranancha yathabutan pajanathi ayan imehi
sabbehewe uttaritharan pajanathi
I disclose the origination, obliteration, benefit and departure of sense and knowledge, not known
previously.

1.22 PUBBE ANANUSUTHESU DHAMMESU UTTARITARN PAJANATHI

The duality or symmetry theory disclosed by lord buddha exceeds all the theories prevailed at
the time including the atomic theory, because Rishi Kapil could not advance a reason for creation
of the Atom and ultimately, he relied on Hindu philosophy of Shiva as the creator of the atom.
All other philosophies at that time failed to properly address the origination of the universe.
After two millennium this position has not changed even to date, particle scientist has no
explanation how the particles and forces of the standard particle model is originated and
originating continuously to expand this universe.

1.23 DUALITY IN PARTICLE SCIENCE

The duality (symmetry) of universe is one subject matter of the experiments under taken by
(CERN), European Organization for Nuclear Research. This experiment is called ALICE, A large Ion
Collider Experiment. This experiment is undertaken using Large hadron collider instruments.
Scientist are researching to find the other extreme of nonphysical kernel that made matter. What
is normally called as anti-matter. In 2015 at CERN, a team of scientists has confirmed the
prediction that matter and antimatter are an exact mirror of each other. In particular, the mass
difference of light nuclei and their anti-nuclei were found to be almost identical. In short: They
should annihilate each other. Another study, using CERN’s BASE (Baryon Antibaryon Symmetry
Experiment) instrument, came to the same conclusion.
Theory of matter and anti - matter particles were first introduced in 1967 by Weinberg’s paper
“A Model of Leptons”, published in Physical Review Letters (PRL) on 20 November 1967,
determined the direction of high-energy particle physics through the final decades of the
20th century. Just two and a half pages long, it is one of the most highly cited papers in the history
of theoretical physics. Its contents are the core of the Standard Model of particles physics, now
almost half a century old and still passing every experimental test. Contrarily the above findings
research undertaken during the two years had not proven the existence of Symmetry. Some
scientists are of the view that, universe cannot exist if Symmetry is present and universe should
always asymmetric. Patichcha Samuppada sutra explains how the universe in originated from
asymmetry. Which is one extreme of the symmetry, the Duality or Dukkha.

1.24 THE FOUR NOBLE TRUTHS -ARIYA SACCAN

1Duality- Dukkhan
2.Origination of Duality- Dukkha Samudaya
3.Oblitration of Duality- Dukkha Nirodhaya
4.Method obliteration of duality- Dukkha Nirodagamini Patipada
Dhamsak Pavathum Sutra discloses the dukkha- Duality, Dukkha nirodha Obliteration of duality.
It does not disclose dukkha samudaya or Origination of duality and dukkha nirodagamini Patipada,
procedure for extinguishing all bonds and creating a state of emptiness in mind. These two
aspects are clearly explained in two different sutras.
I think it is high time for Buddhists to research and understand, the actual contents of this great
disclosure which is now covered with mythical and ritualistic religions of many Indian
philosophies.
References
Buddha Jayanthi Tripitaka Books
On line Pali English Dictionary of Pali Text Society
On line English Sanskrit Dictionary.
Wiki Peadia
Lalitha Vistra sutra, Lanka wathara sutra Mahayana text
CERN and NASA publications
Nihal Surasena
Member American Society for Advancement of Science
Member American society of Mechanical Engineers
Member Institution of Electrical and Electronics Engineers USA
Member Society of Fire Protection Engineers USA
28th Dec 2017