What the Buddha taught us was the Four Noble Truths. All of the Buddha’s teachings including every skill correspond to good deeds and insightful information consisted of these four noble truths. It is like the foot print of the largest elephant in the forest. Foot prints all other animals can be fitted into that elephant’s foot print.

Have you thought of an answer to the question ‘what is suffering’ before? It was the Gautama Buddha who found a complete answer to this question. In the Buddha’s first sermon, which is called ‘Dhamma Chakkha Pavattana Sutta,’ he gave a brief description to the suffering as follows.
“Birth is a suffering, aging is suffering, sickness is suffering, death is suffering, leaving loved ones is suffering, unification with dislikes is suffering, and missing what is wished for is suffering. In summary, all five attachments or clinging (Pancha Upadanaskanda), objects (rupa), feelings (vedana), recognitions (sangna), deeds/or aims (sanskara), and explicit recognitions (viññana) are suffering.”
(Dhamma Chakkha Pavattana Sutta)

Let us now understand the suffering that the Buddha taught us one by one separately. Lord Buddha in Maha Satipatthana Sutta taught us as follows:

“Dear Bikkhus, what is birth?
A birth can be seen when different creatures are born in their different tribes (or kinds) or when the organs are grown. It can also be happened in a womb or without a womb. Emergence of the five attachments (objects (rupa), feelings (vedana), recognitions (sangna), deeds/or aims (sanskara), and explicit recognitions (viñññna)) is also a birth. Another way of being born is the birth with the six components (eyes, ears, nose, tongue, body, and mind). When these births are occurred it is known as be born either in Andaja, Jalabuja, Sanseedaja, or Oopapatika births.

Dear Bikkhus, what is aging and decaying?
It is a decaying and a digestion process of an individual. This body faces deficiencies such as fracturing teeth and loosing hair with time. The skin becomes rough and fills with wrinkles, and gets distorted beyond recognition. Life span ends and all the vital components like eyes and ears become old, useless, and incapable of being controlled as one wish. Dear Monks, this is called the aging and decaying.

Dear Bikkhus, what is the death?
Beings departing from their worlds can be seen. There is such a departure. Disintegration, disappearance, death, letting go of one’s own body, partitioning of the life can also be seen. Dear Monks, this is called the death.

Dear Bikkhus, what is agony that traps one’s heart with sorrow?
Dear Monks, when someone who is suffering from one of the great pains or from one of the unbearable sorrows, that person can become sad or can suffer from sadness. There is a sadness which can burn that person’s heart, and it can burn that person completely. This is called the agony that traps one’s heart with sorrow.

Dear Bikkhus, what is sobbing of calling out names of dead relatives with a great agony?
Dear Monks, when someone who is suffering from one of the great pains or from one of the unbearable agonies, that person can sob or be in a state of sobbing. The sobbing can be seen with calling out names of parents, relatives, loved ones, and friends who left that person. This is called the sobbing of calling out names of dead relatives with a great agony.

Dear Bikkhus, what is the state of sorrow that one undergoes due to bodily (physical) pains?
Dear Monks, if there is an unbearable and great body pain, a repulsive condition, or disaffection due to a repulsive condition corresponding to a dislike touch to the physical body, then it is called the suffering with respect to the body.

Dear Bikkhus, what are the mind-related sufferings?
Dear Monks, if there is an unbearable and great pain originated from within a mind, a repulsive condition, or disaffection due to a repulsive condition corresponding to a dislike mental touch, then it is called the suffering related to mind.

Dear Bikkhus, what is a sorrowful sighing that corresponds to one’s repeated thoughts about the sadness one faced?
Dear Monks, if there is an immense tiredness for someone who is suffering from one of the many troubles or one of the great and unbearable pains, and the person is sighing hard thinking about that suffering, showing an exhausted condition, sighing again and again thinking about the pain that person went through, then this is called the sorrowful sighing that corresponds to one’s repeated thoughts about the sadness one faced.

Dear Bikkhus, what is the state of sadness that corresponds to the union of dislike objectives and people?
Sometimes we come across objectives such as that of bad, ugly, and disgusting figures (or objects), sound, smells, tastes, touches, or thoughts that come to the mind. Also, one could encounter different individuals with different characteristics. These individuals might like you to get into danger, like to see your misfortune, like to hurt you, and like to show you the wrong way and let you get into trouble. When you meet, get along, or live together with these troublesome objectives and individuals, this is called the state of sadness correspond to the union of dislike objectives and people.

Dear Bikkhus, what is the state of sadness that one faces because of being separated from the objectives and individuals one loves most?
Sometimes we come across such as that of good, pleasant, and pleasing figures (or objects), sound, smells, tastes, touches, or thoughts that come to the mind. Also, one can face different individuals with different characteristics. These individuals like to do you good, like to see your fortune, like to comfort you, and like to show you the right way and help you correct your bad behaviors. These are your parents, brothers and sisters, people who are older or younger than you, friends, your relatives, or some other such people. When you miss, leave behind, or live without these caring individuals and objectives, it is called the state of sadness that one faces because of being separated from the objectives and individuals one loves most.

Dear Bikkhus, if one does not get what is wished for, and then it is also a state of sadness. What is that sadness?
Dear Monks, every living being, who is destined to be born, bears some expectations such as following in their minds: ‘Oh! We hope we are not destined to a definite rebirth! We hope that definite birth would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, living beings that has aging and decaying as their own gift of their birth bears a hope like this in their minds: ‘Oh! We hope for our youth and beauty to last forever! We hope these aging and decaying are not definite for us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, these living beings carry death with them like a gift, though with hopes in their minds such as: ‘Oh! We hope we are not destined with our deaths! We hope our deaths would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, these living beings are destined with agony that traps one’s heart with sorrow, though with hopes in their minds such as: ‘Oh! We hope we are not destined with the agony that traps our hearts with sorrow! We hope the agony that traps our hearts with sorrow would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, these living beings are destined with sobbing of calling out names of dead relatives with a great agony, though with hopes in their minds. ‘Oh! We hope we are not destined with the sobbing of calling out names of our dead relatives with a great agony! We hope the sobbing of calling out names of dead relatives with a great agony would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, these living beings are destined with unbearable sorrows due to undergoing bodily (physical) pains, though with hopes in their minds. ‘Oh! We hope we are not destined with the unbearable sorrows that suffer us due to our bodily (physical) pains! We hope the unbearable sorrows that suffer us due to our bodily (physical) pains would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, these living beings are destined with sufferings related to mind, though with hopes in their minds. ‘Oh! We hope we are not destined with sufferings of our minds! We hope the sufferings of our minds would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.
Dear Bikkhus, these living beings are destined with sorrowful sighing that is corresponding to their repeated thoughts about the sadness they faced, though with hopes in their minds. ‘Oh! We hope we are not destined with sorrowful sighing that corresponds to our repeated thoughts about the sadness we faced! We hope the sorrowful sighing that corresponds to our repeated thoughts about the sadness we faced would not come to us!’ Though Dear Monks, this is not something one can achieve only by wishing it to be happened. This is also a state of sadness that one faces because that person doesn’t get what is hoped for.

Dear Bikkhus, what is the state of suffering of all five attachments in summary?
Those five attachments are: rupa (objects that generate from the four kinds or satara maha bhotha, that is patavi (things that become sand with time), apo (things that mix with water), thejo (the warmth), vayo (things that mix with wind; the air)), vedana (feelings occur due to touch), sangna (recognitions occur due to touch), sanskara (deeds/or aims that occur due to touch), and vinggnana (explicit recognitions that occur due to nama-ropa).

Dear Bikkhus; if everything is folded or summarized into one, the five attachments can be recognized as the suffering.

Dear Bikkhus, this is the ultimate truth of the state of suffering.

(The Lord Buddha – Satipatthana Sutta – Deega Nikaya)

Think insightfully about the points mentioned above in question number two and try to correlate these facts to your life. Isn’t your life filled with those things that bring suffering? In other words, the Supreme Buddha taught us the real facts about the suffering that each and every one face. This is why it is not an ominous approach to think about the suffering to understand it. In Buddhism, one thinks about the suffering in a way to help comprehend it, but not as to make it worse. Thus, you will be able to recognize that thinking about suffering to realize the Dhamma as the correct but not as an ominous approach. Is it possible to overcome the sickness, aging, and death without thinking about the suffering and understanding it? The answer is ‘No’. It is only possible when one thinks about suffering according to how the Buddha told us to think to realize it.

We learnt what the Buddha taught us about the suffering in question number two discussed earlier. We are victims of sickness, aging, death, departure from the loved ones, union with the dislike ones and objects, and not getting or loosing what we wished for. These things make us feel pain, sorrow, and suffering. Even with tremendous amount of money, having high ranks, or becoming famous, we cannot overcome these circumstances. Everyone who is born become victims of this suffering. Therefore, we need to identify the cause for such suffering, and then only we can conquer it. Let us consider an oil lamp; it lights when the oil and the wick mix up together and get lit with a help of fire. Therefore, the lamp will not illuminate if the oil and the wick are not present. Also, a shadow of a tree is present only if that tree is there. If that tree is cut off from that place, then there will be no shadow. Like in these two examples, if someone is able to eliminate the cause for the suffering, that person will not exist anymore. He got rid of the Sansara…

The Lord Buddha expressed the reason for suffering like this:

“Dear Monks, what is the cause for pain (suffering)? It is the craving (desire) that causes rebirth, bonding in affection, and acceptance of every place and every life. This is the desire for worldly objects (Kama Tanha), the desire for being reborn (Bhava Tanha), and the desire for not being reborn or to exist forever (vibhava tanha).

(Lord Buddha – Maha Satipatthana Sutta, Deega Nikaya)

According to this, the Lord Buddha showed us the craving as the cause for suffering. The Kama Tanha means the desire for worldly pleasures one experiences from objects (roopa), sounds (shabbda), odors (gandha), tastes (rasa), and touches (pahasa). The Bhava Tanha means the desire for the existence; for example to be born and reborn (bhava) in this world. The opposite of Bhava Tanha is the Vibhava Tanha or the desire of existence forever without a bhava (be born and reborn). You might be excited to know about where this desire originates. Lord Buddha told us that this desire originates in our eyes, ears, nose, tongue, body, and mind. Also, it occurs when we see an object, hear a sound, smell an odor, taste something (delicious), feel a touch to the body, or think something from the mind.
We need to try defeating the craving because it causes suffering. I am going to show you an example on how suffering is created from the craving. Do you know of people in your living area that you may feel sad, cry, or feel hurting when they die or become sad? At this moment, you are maybe thinking about your friends, people who helped you, or your parents, children, or even your spouse who live with you or in your living area. If they die, don’t you become sad and painful? Also, do you know of people in your living area that you may not feel sad, cry, or feel hurting when they die or become sad? You may think about some people who you did not know, did not talk with, or even did not hang out with. You may not become sad and painful when those unknown people die. Have you ever thought of the reason for this discrepancy? Why do you feel sad and cry, or become hopeless when some people die? The reason is that you have a great affection towards them with a desire. This is called the desire that the Supreme Buddha showed us as the reason for suffering. You feel no pain or sadness when some other people die because you have no love and desire for them. Thus, when something that you love changes, then you become a victim of suffering. However, there is no suffering when you do not have an attachment to the object that is changed. You should now be able to understand the desire as the cause for all your sufferings.

Think like this for a second. It is true that we feel happy because of the affectionate and soothing things that exist in this world. Though, can you keep those things with you forever? You cannot at least keep the happiness for as long as you wish in your own lifetime. If you are blinded by these temporary things and attached in desire, then you will become sad and unhappy when you lose those. Thus, that happiness will not last forever. A long time ago, there was a king called Mundarµaja. He married a queen who had a beautiful figure that can allure anyone who sees her. They spent their time happily by loving each other, but unfortunately this queen was died after only three months of their marriage. The king was really upset and sad. He did not allow his queen’s body to decay. He put her dead body in an oil boat and stared at it the whole day without even eating or drinking. He was crying and thinking about the joy he had with her in the past. Think how short period of time that happiness stayed with him. In near or far future, you will have to face the sadness of death or leaving of your loved ones. When you lose them, you will also lose the happiness they brought to your life, and you will have to cry with immense sadness. Do you, therefore, like to face an unbearable suffering in the future because you were just being deceived by the temporary happiness you have in the present? I know you do not like to become a victim of this sadness. Therefore, try to overcome that desire and attachment. You will then become free from the suffering.

In order to eliminate the suffering, we need to eradicate the desire completely. Eradication of desire entirely is the end of suffering. That is the Nibbana. If suffering is created by desire, then there is no sorrow when whatever is changed with time if the desire is completely gotten rid of.

You know an oil lamp lights when it has enough oil and wick to mix each other and when the wick is lit with fire. If the oil, the wick, or the lamp is not present, it cannot be lighten. When the oil and wick are ended, the lamp will not light any longer. At that point, if someone asks you to which direction the flame went to, what will be your answer? The answer one can give to that question is that the lamp light was extinguished because there was no oil or wick left to burn off. In other words, the cause for lamp to give light was no longer there. Nibbana is also something like that. Nibbana means there is no rebirth that leads for suffering when the desire is completely eliminated. That is, rebirth will not be present as a result of the absence of desire. To ask where Nibbana is, therefore, is as if someone asks where that flame went when the lamp was extinguished. Everything is created or adjusted due to their causes; when these causes are gone the object that was created will be gone too. This phenomenon was first realized and found by the greatest person who has ever lived in this universe about 2553 years ago.

The Supreme Buddha named the one and only path to achieve Nibbana as the Aarya Ashthangika Margaya (the Noble Eight-Fold Path). This Noble Eight-Fold Path only exists in Buddhism. The noble path is a middle path rejecting two extremes; living a luxury life with high pleasures at all the time and living an excruciating life by torturing the body with extreme pains. The disciple needs to choose the middle path and live accordingly without entering to either of these two extremes. One of the important things that should be mentioned here is that you will feel a great pleasure to your body and to your mind when following the middle path. Such pleasure cannot be achieved by living a luxury life. This will encourage you to follow the Noble Eight-Fold Path with your own preference. Let us clarify this Noble Eight-Fold Path now.
As the name itself demonstrates, the Noble Eight-Fold Path consists of eight noble parts. They are Samma Ditthi, Samma Sankappa, Samma Vacha, Samma Kammanta, Samma Aajeeva, Samma Vayama, Samma Sati, and Samma Samadhi. Let us learn each of these eight parts separately.

Samma Ditthi – This is the wisdom about the suffering. The wisdom of how the suffering creates. The wisdom about the end of suffering. The wisdom of the path to eradicate the suffering. Lord Buddha taught us this wisdom as the Samma Ditthi.

Samma Sankappa – That is, thinking about the happiness that one can get by thinking about a pleasure other than a sensual satisfaction. Thinking about thoughts of Metta (loving-kindness) without thinking hatred thoughts and thinking kind and wholesome thoughts and not harmful thoughts are those ways of proper thinking. The disciple who follows the path shown by Buddha should think of these three types of thoughts. Lord Buddha taught us that this is the Samma Sankappa.

Samma Vacha – This means the disciple needs to purify the words. Here, we should exclude speaking bad words and should start speaking pure words. That is, restraining from speaking lies, rumors, offensive, and rubbish words. This was shown as the Samma Vacha by Lord Buddha.

Samma Kammanta – This implies that one should practice only the pure ways of life. This includes refrain from killing beings (human or animal), stealing, and adultery. Lord Buddha showed this as the Samma Kammanta.

Samma Aajeeva – Lord Buddha explained us of trying to live a rightful life by freeing from immoral life as the Samma Aajeeva.

Samma vayama – Most of the times, we try hard emotionally and physically to win obstacles in our day to day lives. Sometimes, we spent our whole lifetime to become successful. Someday, however, we have to leave behind what we achieved difficultly. Therefore, it is the effort that helps preventing us from becoming victims of suffering the greatest of all efforts. Lord Buddha showed that this effort is the Samma Vayama. This effort can be seen in four ways:

Effort to prevent forming the unborn defilements.
Effort to eradicate the defilements that are already there.
Effort to cultivate unborn merits.
Effort to expand the merits one has and to complete it as a meditation.

Lord Buddha mentioned that trying in these four ways as the Samma Vayama.

Samma Sati – The mindfulness that helps to realize the Four Noble Truths is the Samma Sati. Lord Buddha showed us four types be mindfulness to help realizing the Four Noble Truths. Those are to be mindful about the physical body, feeling, mind, and objectives of the mind. These are the four things that Lord Buddha explained as the Satara Satipatthanaya. Mindful on these four was shown as the Samma Sati by the Supreme Buddha.

Samma Samadhi – Suppressing the five things that prevent Nibbana or the Pancha Niivarana by concentrating the mind into one subject (for example, to the breath as inhale and exhale) is known as the Samma Samadhi. We can find many people who try to develop Samadhi (concentration) around the world. However, not all of them achieve the state of Samma Samadhi. We can realize Nibbana only if we cultivate Samma Samadhi. Therefore, one needs to nurture a Samadhi into a Samma Samadhi by developing the seven other items in the Noble Eight-Fold path ( Samma Ditthi, Samma Sankappa, Samma Vacha, Samma Kammanta, Samma Aajeeva, Samma Vayama, and Samma sati). Then only the Samadhi becomes a Samma Samadhi. Lord Buddha introduced Samma Samadhi as follows.

“Dear Monks, what does mean by the Samadhi or the concentration of mind that helps realizing life? Dear Monks, a disciple in this matter separates from worldly pleasures (figures, sounds, odor, taste, and touch) and separates from defilements of raga (desire), dvesha (hatred), and moha (ignorance of the four noble truths). Also, the disciple practices to behave himself in one of the four postures (Satara Satipatthanaya) by focusing his mind on that posture again and again. In this manner, that disciple lives in a state (Dhyana) in which one can achieve the first type of Samadhi with a leisure occurred by suppressing Pancha Neevarana (five things that prevent Nibbana) and with a physical and emotional happiness and pleasure. (This is known as the First Dhyana.)

The state of mind achieved by thinking within the four postures and focusing the mind towards them again and again becomes dissolved generating calmness. This leads to consent of the mind which in turn developing a concentration without difficulties of thinking about the postures or focusing on them further. The disciple will thus live developing a second state of strong concentration with the happiness and pleasure generated in the first state of concentration. (This is known as the Second Dhyana.)

A great person who realized the Dhamma introduces a moderate state as a pleasurable living with a great mindfulness. In this moderate state, the disciple lets go of the happiness and feel the pleasure attained by being in the moderate state with great mindfulness and wisdom. Thus, a disciple lives a life with the third state of concentration. (This is known as the Third dhyana.)

By giving up the desire to the pleasure and the clash with the sadness, the disciple becomes neutral eradicating the happiness and pain generate in the mind. Furthermore, the disciple lives in the third state of concentration with a great mindfulness and great concentration of neutrality. (This is known as the Fourth Dhyana.)
Dear Monks, this is known as the Samma Samadhi.”
(Gautama Buddha – Satipatthana Sutta, Deega Nikaya.)

The pure path for Nibbana or the Noble Eight-Fold Path that Lord Buddha taught us is what you have just read above. Develop this Noble Eight-Fold Path, and you will then become free of every suffering of your life for sure.

The Dhamma taught by the Supreme Buddha is Sanditthikai which means his teachings can be realized in this very own life if someone tries enough. You can of course realize it because the true teachings of Buddha are still preserved. Try it and see… The Mahamevnawa.lk will bring you that true words of Buddha.

Age is not a problem to realize the Dhamma. What is needed is the ability to think about Dhamma with your wisdom. It does not matter if a person is rich or poor. If one has the talent to think about Dhamma wisely and with an enduring effort, then that person can realize Dhamma whatever the status of that person’s social life is. Children as young as seven years and people as old as one hundred and twenty years had realized Dhamma at Gautama Buddha’s time and as well as after his Parinibbhana (the pass-away of Buddha or the end of the reincarnation of him). Therefore, please do not make your age a problem. Cultivate the path of Nibbana without delaying.

Most people think that women cannot realize Nibbana. Also, it is a pity to see how bad the women are treated in some regions of the world. In some countries, female children are killed the instant they are born. Women have sometimes become like machines that make children and do household chores. It is Lord Buddha who saw this tragedy and helped women. Buddha taught his Dhamma to women without treating them differently. Women who listened to Dhamma realized it. Many women became Arahant at that time. Is not it the Supreme Buddha who first gave the women the freedom in the history of mankind? Therefore, do not become sad. This Dhamma can also be realized by women.

If this Dhamma is to be realized, one needs to have a great thinking ability. Wise children who can think about Dhamma properly will be able to realize it. In Buddha’s time, there were lots of children of seven, eight, nine, ten, or twelve years old who realized this great Dhamma and became Arahants. Thus, you will be able to understand how important this Dhamma is. It helps everyone. It is an invaluable refuge for you and your children.

It is possible for blind, deaf, or disabled people without hands or legs who can think wisely to realize Buddha’s teachings. Therefore, a blind person who can think well can still be able to realize Dhamma after listening to it. If a person was not born deaf, but become deaf after some time, that person will realize Dhamma if he can understand Dhamma by reading it. Let us say that someone was born disabled, but can see and hear. Then, that person can stop the birth which can leads to more of such miserable lives without hands or legs by understanding Dhamma.

It is the capability of thinking and understanding Dhamma that matters in realizing Nibbana not the educational qualifications. Either with a good educational background or not, one can realize Nibbana if that person can compare Dhamma to oneself according to the way Buddha showed it. However, it is important to remember Dhamma after reading it or listening to it since it helps understanding it. Of course, even some people who could not remember Dhamma realized it in the past… There was a venerable monk known as Chullapanthaka. Even after trying for four months, he could not remember at least two sentences of one stanza he tried to remember that stanza by heart. Venerable Thero tried hard, but his attempt was not successful. Venerable Thero’s brother was also a monk, and he lived in the same temple where Venerable Chullapanthaka lived. That Thero thought that Venerable Chullapanthaka cannot continue living as a monk since he could not remember at least two sentences of a stanza. He further thought that it was a good idea for Venerable Chullapanthaka to leave the temple and go back home to start a lay life, so that at least then he will be able to cultivate merits. Thus, he told Venerable Chullapanthaka this idea. Since there was nothing else to do, Venerable Chullapanthaka decided to leave the monk-hood. He was really upset and was crying sitting at the temple gate when the greatly benevolent teacher of us, the Supreme Buddha, saw this incidence with his divine eye. Lord Buddha then came to Venerable Chullapanthaka and gave him a clean piece of white cloth asking Venerable Chullapanthaka to rub the cloth saying “rajo haran”. It means “may the dirt be gone!” As instructed by the Supreme Buddha, he rubbed that white cloth continuously saying “rajo haran, rajo haran, rajo haran….”In a moment that clean white cloth became brownish and dirty. By observing it, Venerable Chullapanthaka started to cogitate about the change wisely. Venerable Thero realized the dirty status of his body. “This much of a clean cloth became dirty after a moment of rubbing it because this body is dirty.” Lord Buddha saw Venerable Chullapanthaka’s mind was concentrated on to a Vidarshana Meditation (a meditation focused on cogitating the true way of life) when he was thinking about the clean cloth. Lord Buddha then came to him in a second with his divinely power (Irdi) and resided a stanza, so that Venerable Chullapanthaka’s mind was driven to Nibbana. When Venerable Chullapanthaka was contemplating according to that stanza his mind became concentrated. He focused on the true nature of this life more and more deeply until he became an Arahant by eradicating all the defilements within him. He freed himself from all the suffering of birth, sickness, aging, and death. It was a person who had an insufficient memory power who realized Dhamma. He could realize Dhamma because Lord Buddha preached him Dhamma which helped to raise his consciousness leading him to Nibbana. Therefore, you can see that this Dhamma can be realized by anyone who could cogitate about it wisely.

Among the people who realized Dhamma, there were poor people too. They could realize Dhamma after affiliated in the Order of Gautama Buddha. Also, there were rich people among them as well. This means whether a person has money or not, it does not matter for the realization of Dhamma. One day, a sick person suffered from hives saw a group of people gathered at a place. This person thought that it was a place where he could get some food to eat. He went to the place quickly and looked over. Then he realized the Supreme Buddha was delivering a Dhamma talk. There was a large number of people listening to the sermon. The sick person understood that it was not a place to get some food. However, he decided to listen to what Buddha was preaching and observe who this Lord Buddha was. He sat aside and started to listen carefully. He began to explore wisely what Buddha was preaching at that time. Lord Buddha saw this poor and sick person suffering from hives and realized that he had a mind of realizing Dhamma. Therefore, Buddha delivered his Dhamma talk such that this person would be able to realize it. At the end, this sick person who was looking for a meal stood up from where he was sitting. He could put away a large extent, which was like a mountain, of suffering and ending up achieving Sotapatti state that will enable him to realize Nibbana within only seven more life times for definitely. His poverty or sickness did not hinder his realization of Dhamma. Therefore, please do not think to let go of this invaluable Dhamma. Be with us to learn the pure teachings of the Buddha. We are ready to enrich you with that Dhamma.