Centre Bouddhique International

Le Bourget - France



By Piyasiri M.L Hettige
Founder- Dhamma Vivarana Movement




I am pleased to present several of my theses on the dhamma. They have been prepared for the express purpose of creating a better environment for generating awareness and understanding of the fundamental concepts of the Buddha dhamma between the Buddhist intelligentsia and researchers all over the world so that they can be updated; corrected or vindicated by erudite scholars of the dhamma:


After forming the Dhamma Vivarana movement and writing the booklet titled the power of your dhamma vinnana: it was my good fortune that I volunteered to help Ven: Bikku Mettavihari of the Narada Buddhist Centre and Vajirarama Temple 1999; in compiling the English version of the Sutra Pitaka of the Tripitaka into compact disc format  which enabled me to actually read most of the important Suttas; many times; during the editing process: this gave me the necessary insight to answer for myself many questions : I couldn’t previously comprehend clearly: I therefore wish to share this Dhamma Wisdom with the rest of the English understanding humans, to shed LIGHT  to the yet UNSEEN aspects of the Samma Sambuddha Dhamma which brings unimaginable peace of mind and multi- Sansaric benefits to us , humans  in these treatises as well as in my second publication titled the trans Sansaric power of your Dhamma Vinnana may 1999 which was also for free distribution.


In this international decade of the mind the time is ripe for the Dhammachakka based Astro mental energy concepts expounded by the Buddha to gather momentum in the minds of humanity through the incorporation of unbiased ideas where analytical and rational thinking on the Buddha dhamma comes to the forefront in order to stimulate mindful contemplation and assimilation of its benefits as stressed by the Buddha when he used the word Ehipassiko.


The Buddha Dhamma is intended for all humanity it has no religious barriers. It is time we do away with age –old dogmas and myths as well as the present day misconception that the dhamma is untouchable and beyond the laymen to see the Buddha dhamma with our own mind eye and not by the ear and mouth only as is the present system of dhamma practise. We are required to adhere to without choice when we participate in Buddhist temple or Pirith ceremonies.


These treatises which are based on my 4 year period of research into the Buddha dhamma establishes the universality of the dhamma through defining the multiple universe systems 2001 the Buddha identified which enabled me to scientifically analyse the dhamma from a laypersons point of view. Please refer my recent treatises unveiling of the Dharma Charka
1st January 2002 and Buddha’s legacy to humanity (2002 June) in which he used 12 transects
On the Udapadi mental energy generating paths which are common attributes for generating good and bad karma mental energy in any ordinary human mind to formulate the dhamma. They definitely confirm the scientific viability of the Buddha dhamma as a universally valid, Astro-mental energy based, philosophy that transcends time and space.




The Samma Sambudda dhamma outlines the pathways leading to the eradication of mental and physical sansaric suffering from Paticca Samuppada which is relevant to all beings as well as humans without any discrimination of language, religion nationality colour status or wealth. The Dhammma could be described as delightful in the beginning, delightful in practice and delightful in its fruitage which is the attainment of Nibbana.


Since there can be no Nibbana without paticca samuppada it is imperative there fore that we understand the true meaning of the above terminology used by the Buddhas.


Paticca samuppada is the karma dependant arising of Sansaric life cycles (birth, decay and death) by virtue of the latent karma mental energy initiated by Thanha (craving for existence) which becomes the conditioner for Rebecoming of a life forming Vinnana (Trans Sansaric Consciousness). Thus Nibbana (no Rebecoming) has to be the cessation of paticca samuppada due to eradication of Thanha which results in the non availability of karma mental energy to power that life forming vinnana through its sansaric universe. In other words the presence or absence of the power of karma mental energy determines the Paticcha Samuppda or Nibbana for that vinnana.


Nibbana is purely and solely an ethical cosmic mental state that could be scientifically explained only as the re- attainment of absolute purity by a mental energy field. Of the cosmos defiled due to cohesion with the physical energy fields of the mental universe, thus creating the amalgamated Astro mental energy powered Vinnana capable of creating their own Sansara universe systems understanding the Dhamma or cosmic laws leads one to understand the working of the yet unfathomed, universe systems itself. Therefore before we proceed further we have tot visualise the concepts of paticca samuppada and Nibbana within the context of the Sambuddha Dhamma.


In order to achieve this humanitarian objective we have to unveil the multifaceted radiance and splendour of the vast reservoir of knowledge contained in the four noble universal truths expounded by Buddhas. The four noble universal truths realised through progressive development of wisdom leading to mysterious wisdom illuminating the hitherto unknown aspects of the sansaric universe of a vinnana were rationally analysed according to three phases of understanding  by the Buddhas in order to ascertain for certainty their veracity, validity and viability using the dhamma Chakka mental sequences. They could be best documented for ease of ratiocination as follows.


1. The first universal truth of recurring mental and physical suffering of a being due to decay and death resulting from paticca samuppada associated with never ending manifestation of Vinnanic life within its own unsatisfactory and impermanent sansaric universe.


2. The second universal truth that the causation of mental and physical suffering associated with Paticca samuppada of life was due to craving as a result of ignorance of cosmic laws that facilitated defiled mental energy power assimilation and accumulation in the form of karma which provided the vinnana with sufficient defiled mental energy to continue to form never ending sansaric life manifestations.


3. The third universal truth of the possibility of causing the cessation of paticca samuppada of life during a manifestation as a human Sansara though the extinction of all types of Thanha which results in the non production of karma mental energy power required to motivate the vinnana to activate its sansaric life cycle.


4. The fourth universal truth outlining the noble pathways that gradually install the Dhamma Program leading to the eradication of Thanha and the realization of Nibbana through the deliverance of the vinnana from initiating paticca samuppada of life.





The vinnana could be more logically analyzed as Sansara karma nana which becomes the determinant factor that seeks out a suitable embryo developing in a mother’s womb through which it can manifest itself as a living entity dependant on the karma power it is possessed with to produce the vinnana mental energy dependant mind body relationship associated with a birth. If the birth thus conditioned is as a human, then peak mind body development could be initiated to produce an arena suitable for the development of wisdom.


With the gradual assimilation of wisdom based truth about all phenomena in the human realms of existence , there involved in chosen  planets of the universe, Arahats, silent Buddhas and Samma Sambuddhas who were able to realize  by the development of wisdom the true and foreboding significance of their eternal, pre- programmed Sansara generating attributes of vinnana which acted according to  the dictates  of law of karma to eternally bind and ensure all beings as sansaric manifestations to the worlds of Devas Humans or non-humans according to the latent karma mental energy processed by each vinnana. The omniscient Samma Sambuddhas who could be aptly called genius programmers ever to grace this world became dissatisfied with this state of affairs and devised ways and means of re- programming the vinnana to enable the Sansara Chakra to modify its karma Chakra as dharma karma Chakra enabling the command and control of their vinnana complex through the gradual overwriting of their random sansaric vinnana with dhamma vinnana using the all powerful mental energy liberation programs the Samma Sambuddhas evolved designated as the dhamma .


Thus a follower who gradually acquires the wisdom of the dhamma would be able to develop and use the power of ones dhamma vinnana to gradually overshadow the ill effects of any evil karma of previous births and generate future rebirths as elite Sansaras or superior beings as long as one wishes as a learner by following the normal eightfold path or in the case of monks by contemplating on the irreversible Ariyan way  which include Ariyan definite knowledge  and Ariyan freedom or deliverance  in addition to those specified in the eightfold path for a learner  thus bringing the chain reaction of ones births and deaths to a halt  which attainment they termed as Nibbana or the cessation of karma dependant origination.


The far seeing Samma Sambuddha Gotama established the Buddha Sasana for the disbursement of knowledge on dhamma applications for inhabitants of the Deva, human and non- human worlds whose never ending sansaric manifestations were oscillating between these three worlds dependent on their karma.


The Buddha Sasana consists of the triple gems Buddha, dhamma and Sanga where the Buddha authenticated and functioned as the creative genius/programmer of the master program dhamma based on the four noble universal truths together with its application programs designated as dhamma pathways wheels of eightfold or ten fold as their respective dhamma vinnana charkas and the Sanga established by the Buddha to carry out the functions of a trans sansaric human mind based dhamma carrier network  which he designated as the order of Maha Sanga who were duty bound to memorize every detail of the dhamma and pass them onto the next generation of Maha Sanga and so on thus functioning as a human computer chain or network of dhamma servers or custodians . Since it was for the benefit of the people and their future generations the dhamma was being preserved the people were morally duty bound to provide suitable shelter medicaments robes and alms food for the singularly dedicated members of the Maha Sanga.


In the Dhamma Chakkappawattana Sutta the Buddha reiterated twelve times how using the human Udapadi mental energy generating path. He analyzed with vision each one of the four noble truths which dawned on him three times in order to ascertain the veracity validity and viability of their function. He thus laid emphasis on this most important yet overlooked aspect of how to use the Udapadi path which he himself made use of in order to realize and analyze the dhamma. It must be emphasized that without the knowledge of this all important key to the whole procedure the dhamma even though it is well proclaimed by the Maha Sanga and deployed, it would not yield its full potential unless practised mindfully on the specified Udapadi mental energy generating path by each person.


Thus the Samma Sambuddhas have done their very best of for the guidance and conveyance of fellow humans as well as Devas and non- humans with vision (Chakkum) of the dhamma during their sansaric manifestations with the noble intention of allowing the dhamma program to gradually install itself through the progressive development of nana, Panna, and Vijja  and to power ones vinnana while on the Udapadi path  thus resulting in the gradual overwriting of the karma Chakra with the dhamma Chakra application program so as to produce an amalgamated dhamma karma Chakra powered by ones acquired dhamma vinnana which will generate only powerful dhamma based sansaric manifestations which would enable the gradual manipulation of the Sansara Chakra according to ones aspirations.


The path functions of an individual on the Non Dhamma based Kusala/Akusala Sansara Path when integrated with the dhamma nana of the Buddha sasana path is illustrated below to indicate how the integration of the two paths result in the gradual overwriting of ones sansaric vinnana by dhamma vinnana as shown by the third path diagram.
Dhamma Nana         Buddha Sasana Sansara Path       - Dhamma Vinnana Chakra
Normal Vinnana   - Kusala/Akusala Sansara Path      - Karma Sansara Chakra
Dhamma Vinnana - Dhamma Udapadi Sansara Path - Dhamma Karma Sansara Chakra




The Buddha never uttered a single word without a valid reason. The obvious reason therefore for repeating 12 times the same stanza. Chakkum Udapadi, Nanam Udapadi, Panna Udapadi, Vijja Udapadi Aloka Udapadi. In hi first sermon The Dhammachakkappawattana Sutta is equally significant as the proclamation of the Dhamma to the follower, since this clearly outlines the key procedure to be adopted for mindful analysis and realization of the benefit of the Dhamma pathways through mindful awareness and  reflective observation of the original Buddha wisdom contained in the Dhamma, which has to be gathered each one of us at our own pace according to ones capacity through the powering of ones wisdom using the Udapadi path to gain insight or Dhamma Chakka opening of the mind eye to the Dhamma.


In the Anattalakkana Sutta a supplementary discourse to the first sermon the Buddha described the absence of a transmigratory soul or self which was contrary to the prevalent belief in that period. It was only after hearing this discourse that many more disciples were able to totally comprehend the Dhamma and progresses on the enlightenment pathways and attain Arahants status.


The late venerable Piyadassi Nayaka Thera, the eminent scholar monk in his book ‘the Buddhas Ancient Path’ clearly outlines the Buddhas point of you regarding re becoming thus:
The conflux of mind and body or mental and physical energy is not lost at death. For no energy or force is ever lost. It undergoes change. It resets reforms in new conditions. The begin, who passes away here and takes breath elsewhere is, neither the same person nor totally different one. There is the last moment consciousness belonging to the immediately previous life, immediately next upon the cessation of that consciousness, but conditioned by it, there arises the first moment consciousness similarly the last thought moment in this life, conditions the first thought moment in the next.


Thus the Dhamma Eye gained through the first discourse needed to be supplemented by the no soul or no self eye in order to comprehend the nature and duration of the multi- sansaric manifestations. One has to undertake keeping ones Dhamma Vinnana intact.


 The Dhamma Eye gives one the insight into 2 important aspects for our Sansara, namely impermanence and suffering or sorrow while the Anattalakkana gives one the insight into the absence of a soul or self in our Sansaras which completes the full scenario of our karma Sansara Chakra which is impermanent subject to suffering and soul-less. To avoid repetition of this woeful state for our Sansara, the Buddhas showed us how to replace our karma Sansara Chakra with the Dhamma karma Sansara Chakra of benevolence or non-grasping virtuous tolerance and morality and Dhamma mindfulness or Dhamma based meditation while on the Udapadi path for powering of ones wisdom.


The total process of gaining insight into the Dhamma is clearly stated by the Buddha as the noble eightfold for laypersons or elite tenfold pathways Bikkus , therefore mindful awareness and contemplation of each one of these pathways steps has to be visualized with the intent of the powering ones knowledge of that step on the Udapadi path .


To suppose that the Puttujjana (lay devotees) could steadily develop their Seela, Samadi and Panna amidst all the worldly distractions and elevate themselves in this birth itself, to follow through to the highest echelons of the Aryan eight/tenfold pathways, without the required unshakable determination of time tested and mature Dhamma Vinnana is illogical in the case of those committed to the worldly way of life. This is way the Buddha outlined the learners’ pathway and the Aryan pathway for following Dhamma. Since, if it was easy to adhere to dictates of the Ariyan eightfold /tenfold path in their totally without the essential build-up of  these virtues of Chakkuma, Nana, Panna and fortification of our Vijja Data Banks on the Dhamma Udapadi Path in previous births to gradually boost our Dhamma Vinnana then we should have at least some who have attained Arahantship or even lesser stages of attainment in the enlightenment sequence by now, among our mundane devotees, specially since the transference of the Buddhist information through media propagation by the Maha Sanga is at very advanced stage at present.


It is an accepted belief that Buddhas Teachings irrespective of the language. It is recited in, has a soothing as well as a mind elating effect any listener belonging to worlds of Deva, Human and Non Human including animals by virtue of the fact that they are universal truths and would therefore bestow sansaric benefit to listener irrespective of ones mental level or capacity. Nevertheless to derive the full effects and immediate benefit, it has been stipulated by the Buddha himself that being should have the mental capacity to understand the language and penetrate the Dhamma with his Own Chakkuma-Mind Eye. As such it is to be understood that there is something amiss in the prevalent system of preaching the Dhamma Gatas in Pali language and having them faithfully repeated by the non-Pali speaking congregation who are totally ignorant of the meaning or significance of what they are uttering in Pali which is an unmindful activities. This could be explained as attempting to understand the Dhamma using the Bikkus Chakkuma-Mind Eye.


Thus this illogical language discrimination which has been going on for the last 1560 years should without doubt, be the main factor contributing to the inability of the followers who don’t understand Pali to develop their Chakkuma, nana, Panna,and Vijja mental energy build up on the Dhamma Udapadi path as was expected by the Buddha. Thus only the members of the Maha Sanga with canker less, perfect mundane /Ariyan, aspirations with very good knowledge of Pali language who have their immediate objective as attainment of Nibbana may be benefited in this manner of practice of the dhamma. Therefore the only hope for those followers who don’t understand the Pali language is to have the Bhikkus recite the Dhamma Gatas in a language the congregation could understand them mindfully.


This way one could direct ones efforts to get oneself firmly established on the learners eightfold path for the development of an everlasting Dhamma Vinnana. This would ensure that we maintain ourselves in elite Sansaras in the human world, while remaining on the path to Nibbana followed by all lay seekers and Bikkus, till such time we are firmly committed to the path by attaining Sotapanna, Sakadagami or Anagami. The only we can be sure that we will not be reborn as heretics or get waylaid through the pursuit of pleasure in heavens.


According to laws of karma, if we are born in Deva loka (heavens), we will definitely end up in Apaya (hell) after all the accumulated, hard earned, good karma we brought with us are used up, and will have to languish in hell in atoning for all the evil karma we have committed.


Till such time we serve our full term, unless a relative as mark of gratitude, transfers someone merits to us by saying the words “Edam may Nathinam ho thu Sukithahun Thunathayo”(I hereby transfer a potion of my Kusala karma merits to my sansaric relatives) thrice, first one for the relatives of past births. Second time for the relatives of this birth and the third for relatives that are going to nurture us during your future births. So we can imagine what will be our fate, if we happen to be in hell with no relative to do this transference of merits on our behalf and obtain our temporary parole out of the suffering in hell.


Even in the transfer of Kusala karma merits to the Deva (god) the same (present past and future) system should be followed mindfully. If we have transferred some potion of our merits to them, it is my belief that the Devas could and do sustain and guide us while in the Deva worlds or during our wandering stages after death as astral beings. As such we have to be very definite on how we propose to keep intact our Dhamma Vinnana during transit stages as well.


Another most vital factor is to retain within ones Dhamma Vinnana the power of at least 50%of all our Dhamma karma because if we transfer all our Kusala karma to others we will be only left with 100% of our Adamma Karma or Akusala Karma which will keep us away from the human and Deva worlds and take us straight to one of the non- human worlds.


Thus the building up and maintaining a powerful Dhamma Vinnana while executing our pre- destined missions in this life, according to our past karma could be the only way the Nibbana seekers could overcome the interruptions caused by Mara (incarnations of death) through the media of death and resulting distractions which are actually the setbacks we have to put up with, in our long struggle to sustain ourselves on our chosen elite sansaric middle path to Nibbana as outlined by the Buddha.


This would only be possible by objective oriented mental energy power build up on the Dhamma Udapadi pathways, plus an ample reservoir of Dhamma based kusala karma to fortify our Dhamma Vinnana. this is an issue of vital importance  to all followers of Buddha  Dhamma as well as all humans  since if the Dhamma Vinnana prevails in our Vinnana to make our next birth into a Dhamma based human birth the continuance of the Buddha Sasana on this planet during the next 2454 years will ensure that Dhamma Aloka (light of the Dhamma)will reach the Vinnana of many millions yet unborn who could then be able to seek deliverance from this sansaric deadlock through the Dhamma Vivarana Movement (Movement for the Mindful Practise of Dhamma in ones own mother tongue) which will ensure that we follow the Dhamma mindfully as humans with full mental capacity and unmindfully as sub humans as is the prevalent practice available for all non- pali speaking people of this world if it is fostered by you…… In your country, for your own progeny.


By Piyasiri M.L Hettige
Founder- Dhamma Vivarana Movement






 Samadhi Bouddha Statue - Anuradhapura - Sri Lanka  IV-Ve Siècle