The Dhamma
There are Six Supreme Qualities of The Buddha's Dhamma which are as follows:
Well- proclaimed is The Dhamma by The Blessed One (svakkhāto Bhagavatā Dhammo).
        To be self-realised (sanditthikō).
        Is timeless and the Practice followed by Results without delay (akāliko).
        Extends the Worthy invitation of “Come and See” (ehipassiko).
       To be gone to the depth by oneself (opanayyko).
       Self-realised, each for himself (paccattaÿ veditabbo viññuhi).
        The mighty Prince Siddhartha's most noble intention to become The Buddha, by finding the Truth and getting himself established in the Truth was rooted in sufferings and miseries faced by sentient beings living in all the realms of existence. By attaining enlightenment - the supreme stage of Purity and Awareness, The Buddha discovered The Noble Dhamma that puts a total end to all sufferings and miseries.
        The Dhamma which The Buddha discovered by himself and revealed to the world is basically The Four Noble Truths (cattāri ariya saccāni). The Four Noble Truths are the main characteristics and unshakable base of The Supreme Buddha's Teachings. These Noble Truths discusses about the various sufferings undergone by all beings (dukkha ārya sacca), the cause of sufferings i.e. craving (dukkha samudaya ārya sacca), the ending of sufferings i.e. Nibbana (dukkha niroda ārya sacca), and the way to ending sufferings i.e. The Middle Path or The Noble Eightfold Path (dukkha nirodha gāmini patipadā ārya sacca).
         Suffering is to be fully comprehended / realised. Craving is to be fully eliminated. Nibbana is to be achieved. The Middle Path is to be practiced / cultivated diligently by mind, speech and body until final
Nibbana is achieved. Those aspiring to end suffering have to fulfil each and every one of these four chief characteristics by one's own self. It is indeed inspiring that The Buddha vouches the reaching of enlightenment is possible in here and now.
        The Middle Path stipulated by The Buddha is as follows –
        Right view (sammā ditthi); Right thought (sammā sankappa); Right speech (sammā vācā); Right action (sammā kammantha); Right livelihood (sammā ājīva); Right effort (sammā vāyama); Right mindfulness (sammā sati); Right concentration (sammā samādhi).
       The Buddha encourages free thinking based on reality. He expounds The Dhamma which leads to the realization of truth. There is no room whatsoever for blind faith in The Teachings laid down by The Buddha.
        The Buddha brings to light that the so called being is not created by a God or is Emanating from the Soul of a God (paramātman), but rather is constructed by the Five Aggregates (panca skandha), which are namely the physical formation i.e. the body (rūpa), feelings (vedanā), perceptions (sañña), mental formations/states (sankhāra) and consciousness (viññāna). These Five Aggregates are not permanent
entities, but in fact are impermanent (anicca). What is impermanent has the nature of suffering and is transitory (dukkha). Therefore they are actually not mine, not am I / myself, and not my soul (anatta).
        The Buddha further expounds – all bodies, feelings, perceptions, mental formations and consciousness whether past, present or future; personal or external; course or subtle; low or high; far or near; has to be understood by right wisdom in their real nature of impermanence, suffering and being not mine, not am I / myself and not my soul.
        Whosoever is able to realize the reality of The Five Aggregates becomes detached from the world and worldly matter and is emancipated through detachment and by being emancipated totally ends the cycle of rebirth and suffering.
        The Buddha exhorts us to understand the inequality, unevenness and imbalance seen in the world is not due to a Creator's almighty power but because of the Law of Kamma (Volitional action) and Vipāka (results of volitional action). He teaches us that Kamma is originated by cetanā (volition). Having intended one acts by thought, speech and body. Therefore, all moral and immoral volition (kusala and akusala chetañā” done intentionally and willingly by thought, word and deed are wholesome and unwholesome Kammas. This means all involuntary, unintentional or unconscious actions do not become
Kammas because volition is absent from those deeds.
        Is it possible for the sensible to believe that an all compassionate God will create some individuals blind, deaf, dumb, deformed / crippled or with disease, whereas He creates others with eyesight, the ability to hear, talk, physically-able or healthy?
        Again will the sensible believe an all loving God will create some individuals short-lived, ugly, powerless, low-born, poor or foolish whereas He creates others, long-lived, beautiful, powerful, high-born, rich or wise?
       The Buddha explains that these differences are due to cause or causes of unwholesome and wholesome Kammas done by the individual not necessarily confined to the present life alone but due to
Kammas done in past births as well. Therefore, all beings are responsible for their own misery and happiness. They create their own hell and heaven.
       In other words – all living beings have actions (kammas) as their own, their inheritance, their place of birth, their friend (and foe), their kinsmen and their refuge. It is Kamma that creates the difference of being low or high.
       The Buddha made it clear that although Kamma is the major cause among differences, everything is not due to past kamma. An individual can change his life to the better or for the worse by changing his actions. The low-born and downtrodden can reach the hierarchy. The poor can become rich. The uneducated can become educated etc., by having a positive goal and working tirelessly towards achieving the goal by presence of mind, diligence, perseverance, dedication, commitment, and enthusiasm.
       The Buddha further expounds that a being's samsaric journey of untold sufferings, is based on cause (hētu) and effect (phala). In other words the wheel of life is a process of dependent (paticca) origination (samuppāda)  
       Paticca – Samuppāda has to be understood by the following formula:
      The Buddha explains “when this is there, that is there (imasmiÿ sati, idaÿ hoti). When this is not there, that is not there (imasmiÿ asati, idaÿ nahoti). Example: Because of 'A' arises 'B'. Because of 'B' arises 'C'.
When there is no 'A' there is no 'B'. When there is no 'B' there is no 'C'.
Based on the above, Paticca – Samuppāda must be realized in its deepest sense as follows:
        (A) The cycle of re-becoming and suffering:
         Ignoranace (avijjā) originates Conditioning Activities (saÿkhāra).Saÿkhāra has to be understood herein as moral (kusala) and immoral (akusala) kammas. And also as kammas generated by mental absorptions (dhyānas) leading to realms of the Brhama worlds (āneñja).
* Dependent on Conditioning Activities originates Consciousness (viññāna).
*Dependent on Consciousness originates Mind (nāma) and Matter (rūpa).
 * Dependent on Mind and Matter originates the Six Sense Doors namely the eyes, ears, nose,
     tongue, body, and mind (salāyatana).
*Dependent on the Six Sense Doors originates Contact (phassa).
*Dependent on Contact originates Feelings – pleasurable, unpleasurable and those neither
    pleasurable nor un-pleasurable (vedanā).
*Dependent on Feelings originates Craving (tanhā).
*Dependent on Craving originates Doing Kammas that Lead a Being to Various Realms of
    Existence (bhava).
*Dependent on Existence originates Birth (jāti).
*Dependent on Birth originates Decay (jarā), Death (marana), Sorrow (soka), Lamentation
     (paridēva), Pain (dukkha), Grief (domanassa) and Despair (upāyāsa).
         Thus does the entire process of suffering arise for an individual whichever realm of existence he is born in the saÿsāric journey.
      (B) The cycle ending re-becoming and suffering:
*The Complete Cessation of Ignorance leads to the Cessation of Conditioning Activities.
*The Cessation of Conditioning Activities leads to Cessation of Consciousness.
*The Cessation of Consciousness leads to the Cessation of Mind and Matter.
*The Cessation of Mind and Matter leads to the Cessation of the Six Sense Doors.
*The Cessation of the Six Sense Doors leads to the Cessation of Contact.
*The Cessation of Contact leads to the Cessation of Feelings.
*The Cessation of Feeling leads to the Cessation of Craving.
*The Cessation of Craving leads to the Cessation of Grasping.
*The Cessation of Grasping leads to the Cessation of Existence.
*The Cessation of Existence leads to the Cessation of Birth.
      The Cessation of Birth leads of the Cessation of Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair.
      Thus fully ends the entire process of suffering for a Being in all the realms of existence in the saÿsāric journey.
      The Buddha declared that the self realisation of Paticca – Samuppāda is enlightenment itself and is of paramount importance. Therefore the self realisation of Paticca – Samuppāda is very highly praised by The Buddha, so much so, The Buddha declared, should anybody want to see Him, such a person must come to see The Dhamma, and seeing the Dhamma means coming to see the Paticca – Samuppāda (yo Dhammaÿ passati so maÿ passati – yo Paticca – Samuppādaÿ passati so Dhammaÿ passati).
       In all, The Buddha expounded The Dhamma for 45 long years (since His enlightenment at the age of 35 till His 'Mahaparinibbana' at the ripe age of 80). The Dhamma is compiled into the “Ti-Pitaka” – the 'Three Baskets' namely the Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka. These Teachings of The Buddha are still vividly available in all its glory as it was then. The present day Practitioner of The Dhamma can be inspired because the result of practice can be achieved without delay as it was in the 6th century BC.