On the seventh night of the Buddha’s Enlightenment He directed his attention to the question of creation: who actually created this universe with all its creatures and their destinies? This was a subject of utmost importance to the Buddha, as His objective of research was to find a solution to the existential suffering of all creatures. He had grave doubts about a benevolent God being responsible for creating man and beast destined to go through such pains of birth, disease, old age and death as he had himself witnessed. But the fact was that all of the religious teachers and philosophers of his day were thatching that the universe and its creatures were created and sustained by an all powerful God, whom they named Ishvara or Brahma. Thus it was a matter of priority for him to obtain clarification on this through the Enlightened Wisdom that he had attained.

The knowledge and vision that he received on this subject was that not only the universe, above all, everything else with no exception what so ever, all things, even the minutest elements, substances and compounds and all mental formations such as feelings, perceptions, thoughts, ideas, intentions, emotions and desires of all beings come into existence through the interaction of other things reckoned as Cause (Hethu) and are sustained by causes, which then are recognized as Conditions. (Pratthya) and with cessation of those causes and conditions they fall away, leaving room for other things similarly to arise, exist and then be subject to all manners of change before they fall away.

This natural process, the Buddha called Dependent Origination – Paticca Samuppada.

This activity of one thing determining something else, called Sankharic activity or conditionality, is by no means a simple process; it is a highly complex and complicated process. The Patthana text, under the term Paccaya, enumerates and describes 24 different modes in which this interaction takes place, with particular reference, of course, to our psychological life experience.

Patthana Dharmaya is the detailed exposition of Cause and Effect
(The English terms are from the Most Venerable Nyanaponika Maha Thera’s Buddhist Dictionary – Manual of Buddhist Terms and Doctrines)

• Guide the disciple (one who seeks the path to Nibbana) on the steps of training- moral rules (Sikha-Padha), to move beyond, not committing evil action, but in instance, clearly conscious and correspond to the simultaneously arising volition (Chethana) which encourages change in life style by practicing the four kinds of morality consisting of purification (Chathu-Paarisuddha Sila)

• Restraint with regards to disciplinary code (Patimokkha-Samvara Sila) recommended for lay and ordained.
• Restraint of the six senses (Indhriya-Samvara Sila).
• Purification of the livelihood (Ajiva-Paarisudhdha Sila).
• Morality with regard to the four requisites – Clothing, Food, Dwelling and Medicine (Pratthya-Sannissita Sila).
• Guide on the process of effectively utilizing the knowledge based on learning, accrued through Dhamma Sermons, Dhamma Discussions, Abhidhamma Education and reading / reference in Buddhist script (Suthamaya-Panna) towards following the two branches of mental development – Tranquility and Insight (Samatha / Vipassana) leading to Purification of the mind (Chitta- Visuddhi).
• Guide the disciple (Yogavacara), the one who is devoted to mental training and groom them to cultivate mental concentration by providing the required subjects of Meditation (Kammatthana) in line with the six kinds of human character which provide the working ground to develop Meditation (establishment of mental development).
• Direct and provide guidance and the environment to the disciple to continuously be on the Eight Fold Path (Arya Ashtangika Marga). The Morality (Sila), Concentration (Samadhi) and Wisdom (Panna) which is the foundation of the entire Buddhist practice.
• Lead all disciples to achieve (Magga-Phala) Path and Fruition leading to Nibbana which constitute the highest and ultimate of all Buddhist aspirations, in their present human lay/ordained state, during the existing Gouthama Buddha Sasana.

who is a pupil of Most Ven. Late Abhidhammika Vagiswara Yagoda Dharmaprabha Nayaka Thero, who mastered Abhidhamma – Patthana Dhamma at the sacred feet of the most Venerable Karmasthanacharya, the teacher incomparable in the instruction of Meditation, Agga Maha Panditha Ashin Sobhana Mahasi, The founder and Chief Instructor at Sasana Yeitha (an abode that propagates the message of the Buddha), the foremost amongst the hundreds of Satipattana Vipassana Meditation Centres situated near the city of Rangoon in the great Buddhist Kingdom of Burma considered as ‘The Golden Land’ and in the other Buddhist Countries of Siam, Cambodia Vietnam and Sri Lanka.

A retired CEO from private sector in Sri Lanka who has gained meditation working grounds / subjects of Meditation from elite Vipassana meditation masters like, the Most Ven. Late Kadawadduwe Jinawansa Thero, Most Ven. Late Prof. Kotagama Vachissara Thero, Most Ven. Late Walane Amathagaveshi Thero and the Most Ven. Aggamaha Pandita Na Uyane Ariyadhamma Nayaka Thero and Ven. Korathota Wessabhu Thero.