Difference between revisions of "Dhamma"
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| − | '''[[Dhamma]]''', [[Sanskrit]] '''[[dharma]]''', is a [[word]] with multiple meanings. Generally it is used to refer to the whole corpus of the [[Buddha]]’s teachings. In this [[sense]] the [[Dhamma]] is the second of the three [[Refuges]]. It is also used in the [[sense]] of ‘{{Wiki|truth}},’ ‘[[actuality]]’ or ‘the way things are.’ In the [[word]] [[abhidhamma]],and [[dhammānupassanā]], it means ‘things’ or ‘[[objects]],’ particularly [[mental]] [[objects]], i.e. [[thoughts]] and [[emotions]]. Another common meaning of [[dhamma]] is ‘justice’ or ‘[[righteousness]].’ Thus, in the [[Buddhist]] [[tradition]], a good or righteous [[king]] was called [[Dhammarāja]]. The [[Dhamma]] in the [[sense]] of the [[Buddha]]’s teachings is described as ‘seen here and now, timeless, inviting [[investigation]], leading onwards, to be understood by the [[wise]], each for himself’ (M.I,37). The [[Buddha]] said that the [[Dhamma]] is ‘lovely in the beginning, lovely in the middle and lovely in the end’ (Vin.I,20) and that ‘the [[gift]] of [[Dhamma]] excels all other gifts’ (Dhp.354). The [[Jātaka]] says: ‘The [[Dhamma]] protects those who practise [[Dhamma]], as a great [[umbrella]] protects in [[time]] of [[rain]].’ (Ja.IV,55). Some centuries after the [[Buddha]], {{Wiki|King}} [[Aśoka]] defined the {{Wiki|ethical}} [[dimension]] of the [[Dhamma]] very beautifully as ‘little [[evil]], much good, [[kindness]], [[generosity]], [[truthfulness]] and [[purity]].’ | + | |
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| + | '''[[Dhamma]]''', [[Sanskrit]] '''[[dharma]]''', is a [[word]] with multiple meanings. Generally it is used to refer to the whole corpus of the [[Buddha]]’s teachings. In this [[sense]] the [[Dhamma]] is the second of the three [[Refuges]]. It is also used in the [[sense]] of ‘{{Wiki|truth}},’ ‘[[actuality]]’ or ‘the way things are.’ In the [[word]] [[abhidhamma]],and [[dhammānupassanā]], it means ‘things’ or | ||
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| + | ‘[[objects]],’ particularly [[mental]] [[objects]], i.e. [[thoughts]] and [[emotions]]. Another common meaning of [[dhamma]] is ‘justice’ or ‘[[righteousness]].’ Thus, in the [[Buddhist]] [[tradition]], a good or righteous [[king]] was called [[Dhammarāja]]. The [[Dhamma]] in the | ||
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| + | [[sense]] of the [[Buddha]]’s teachings is described as ‘seen here and now, timeless, inviting [[investigation]], leading onwards, to be understood by the [[wise]], each for himself’ (M.I,37). The [[Buddha]] said that the [[Dhamma]] is ‘lovely in the beginning, lovely in the | ||
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| + | middle and lovely in the end’ (Vin.I,20) and that ‘the [[gift]] of [[Dhamma]] excels all other gifts’ (Dhp.354). The [[Jātaka]] says: ‘The [[Dhamma]] protects those who practise [[Dhamma]], as a great [[umbrella]] protects in [[time]] of [[rain]].’ (Ja.IV,55). Some centuries | ||
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| + | after the [[Buddha]], {{Wiki|King}} [[Aśoka]] defined the {{Wiki|ethical}} [[dimension]] of the [[Dhamma]] very beautifully as ‘little [[evil]], much good, [[kindness]], [[generosity]], [[truthfulness]] and [[purity]].’ | ||
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A [[Gradual Training]] | A [[Gradual Training]] | ||
| − | The [[Dhamma]], the [[truth]] [[taught]] by the [[Buddha]], is uncovered gradually through sustained practice. The [[Buddha]] made clear many times that [[Awakening]] does not occur like a bolt out of the blue to the untrained and unprepared [[mind]]. Rather, it culminates a long journey of many stages:<ref>Countless students over the centuries have invested their [[time]] and [[energy]] grappling with the question, "Is [[Enlightenment]] 'sudden' or is it '[[gradual]]'?" These and other passages from the [[Canon]] make the [[Buddha's]] own [[view]] on the {{Wiki|matter}} quite clear: The [[mind]] develops gradually, until it is ripe to make that sudden leap to [[Awakening]].</ref> | + | The [[Dhamma]], the [[truth]] [[taught]] by the [[Buddha]], is uncovered gradually through sustained practice. The [[Buddha]] made clear many times that [[Awakening]] does not occur like a bolt out of the blue to the untrained and unprepared [[mind]]. Rather, it culminates a |
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| + | long journey of many stages:<ref>Countless students over the centuries have invested their [[time]] and [[energy]] grappling with the question, "Is [[Enlightenment]] 'sudden' or is it '[[gradual]]'?" These and other passages from the [[Canon]] make the [[Buddha's]] [[own]] [[view]] on the {{Wiki|matter}} quite clear: The [[mind]] develops gradually, until it is ripe to make that sudden leap to [[Awakening]].</ref> | ||
Just as the ocean has a [[gradual]] shelf, a [[gradual]] slope, a [[gradual]] inclination, with a sudden drop-off only after a long stretch, in the same way this [[Doctrine]] and [[Discipline]] ([[dhamma]]-[[vinaya]]) has a [[gradual training]], a [[gradual performance]], a [[gradual progression]], with a [[penetration]] to {{Wiki|gnosis}} only after a long stretch. | Just as the ocean has a [[gradual]] shelf, a [[gradual]] slope, a [[gradual]] inclination, with a sudden drop-off only after a long stretch, in the same way this [[Doctrine]] and [[Discipline]] ([[dhamma]]-[[vinaya]]) has a [[gradual training]], a [[gradual performance]], a [[gradual progression]], with a [[penetration]] to {{Wiki|gnosis}} only after a long stretch. | ||
| − | [[Monks]], I do not say that the [[attainment]] of {{Wiki|gnosis}} is all at once. Rather, the [[attainment]] of {{Wiki|gnosis}} is after [[gradual training]], [[gradual]] [[action]], [[gradual]] practice. And how is there the [[attainment]] of [[gnosis]] after [[gradual training]], [[gradual]] [[action]], [[gradual]] practice? There is the case where, when conviction has arisen, one visits [a [[teacher]]). Having visited, one grows close. Having grown close, one lends {{Wiki|ear}}. Having lent {{Wiki|ear}}, one hears the [[Dhamma]]. Having heard the [[Dhamma]], one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through [[pondering]] the teachings. There [[being]] an agreement through [[pondering]] the teachings, [[desire]] arises. When [[desire]] has arisen, one is willing. When one is willing, one [[contemplates]]. Having contemplated, one makes an {{Wiki|exertion}}. Having made an {{Wiki|exertion}}, one realizes with the [[body]] the [[ultimate truth]] and, having penetrated it with [[discernment]], sees it. | + | [[Monks]], I do not say that the [[attainment]] of {{Wiki|gnosis}} is all at once. Rather, the [[attainment]] of {{Wiki|gnosis}} is after [[gradual training]], [[gradual]] [[action]], [[gradual]] practice. And how is there the [[attainment]] of [[gnosis]] after [[gradual |
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| + | training]], [[gradual]] [[action]], [[gradual]] practice? There is the case where, when conviction has arisen, one visits [a [[teacher]]). Having visited, one grows close. Having grown close, one lends {{Wiki|ear}}. Having [[lent]] {{Wiki|ear}}, one hears the [[Dhamma]]. Having heard the [[Dhamma]], one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an | ||
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| + | agreement through [[pondering]] the teachings. There [[being]] an agreement through [[pondering]] the teachings, [[desire]] arises. When [[desire]] has arisen, one is willing. When one is willing, one [[contemplates]]. Having contemplated, one makes an {{Wiki|exertion}}. Having made an {{Wiki|exertion}}, one realizes with the [[body]] the [[ultimate truth]] and, having penetrated it with [[discernment]], sees it. | ||
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[[File:Kannon-bro.jpg|thumb|250px|]] | [[File:Kannon-bro.jpg|thumb|250px|]] | ||
| − | The [[Buddha]]'s teachings are infused with this notion of [[gradual]] [[development]]. His method of "[[gradual instruction]]" ([[anupubbi-katha]]), which appears in various [[forms]] in countless [[suttas]], always follows the same arc: he guides newcomers from first {{Wiki|principles}} through progressively more advanced teachings, all the way to the fulfillment of the [[Four Noble Truths]] and the full [[realization]] of ''[[nibbana]]'': | + | The [[Buddha]]'s teachings are [[infused]] with this notion of [[gradual]] [[development]]. His method of "[[gradual instruction]]" ([[anupubbi-katha]]), which appears in various [[forms]] in countless [[suttas]], always follows the same arc: he guides newcomers from first |
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| + | {{Wiki|principles}} through progressively more advanced teachings, all the way to the fulfillment of the [[Four Noble Truths]] and the full [[realization]] of ''[[nibbana]]'': | ||
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| + | Then the [[Blessed One]], having encompassed the [[awareness]] of the entire assembly with his [[awareness]], asked himself, "Now who here is capable of [[understanding]] the [[Dhamma]]?" He saw [[Suppabuddha]] the leper sitting in the assembly, and on [[seeing]] him the [[thought]] occurred to him, "This [[person]] here is capable of [[understanding]] the [[Dhamma]]." So, aiming at [[Suppabuddha]] the leper, | ||
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| + | he gave a step-by-step talk, i.e., a talk on giving, a talk on [[virtue]], a talk on [[heaven]]; he declared the [[drawbacks]], degradation, & corruption of {{Wiki|sensual}} [[passions]], and the rewards of [[renunciation]]. Then when he saw that [[Suppabuddha]] the leper's | ||
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| + | [[mind]] was ready, malleable, free from [[hindrances]], [[elated]], & bright, he then gave the [[Dhamma]]-talk peculiar to [[Awakened Ones]], i.e., [[stress]], origination, [[cessation]], & [[path]]. And just as a clean cloth, free of stains, would properly absorb a dye, in | ||
| − | + | the same way, as [[Suppabuddha]] the leper was sitting in that very seat, the dustless, stainless [[Dhamma]] [[eye]] arose within him, "Whatever is [[subject]] to origination is all [[subject]] to [[cessation]]." | |
At each stage of this "[[gradual training]]" (''[[anupubbi-sikkha]]''), the [[practitioner]] discovers a new and important [[dimension]] of the law of [[cause-and-effect]] — [[kamma]], the cornerstone of [[Right View]]. It is thus a very useful organizing framework with which to [[view]] the entirety of the [[Buddha]]'s teachings. | At each stage of this "[[gradual training]]" (''[[anupubbi-sikkha]]''), the [[practitioner]] discovers a new and important [[dimension]] of the law of [[cause-and-effect]] — [[kamma]], the cornerstone of [[Right View]]. It is thus a very useful organizing framework with which to [[view]] the entirety of the [[Buddha]]'s teachings. | ||
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| − | Many Westerners first encounter the [[Buddha]]'s teachings on [[meditation]] [[retreats]], which typically begin with instructions in how to develop the [[skillful]] qualities of right [[mindfulness]] and [[right concentration]]. It is worth noting that, as important as these qualities are, the [[Buddha]] placed them towards the very end of his [[gradual]] course of {{Wiki|training}}. The meaning is clear: to reap the most [[benefit]] from [[meditation]] practice, to bring to full maturity all the qualities needed for [[Awakening]], the fundamental groundwork must not be overlooked. There is no short-cutting this process. | + | The [[gradual training]] begins with the practice of [[generosity]], which helps begin the long process of weakening the unawakened practitioner's [[habitual tendencies]] to [[cling]] — to [[views]], to [[sensuality]], and to [[unskillful]] modes of [[thought]] and |
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| + | {{Wiki|behavior}}. This is followed by the [[development]] of [[virtue]], the basic level of sense-restraint that helps the [[practitioner]] develop a healthy and trustworthy [[sense]] of {{Wiki|self}}. The [[peace]] of [[mind]] born from this level of [[self-respect]] provides | ||
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| + | the foundation for all further progress along the [[path]]. The [[practitioner]] now [[understands]] that some kinds of [[happiness]] are deeper and more dependable than anything that sense-gratification can ever provide; the [[happiness]] born of [[generosity]] and [[virtue]] can even lead to [[rebirth]] in [[heaven]] — either literal or {{Wiki|metaphorical}}. But eventually the [[practitioner]] begins to | ||
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| + | [[recognize]] the intrinsic [[drawbacks]] of even this kind of [[happiness]]: as good as [[rebirth]] in [[wholesome]] states may be, the [[happiness]] it brings is not a true and lasting one, for it relies on [[conditions]] over which he or she ultimately has no control. This marks a crucial turning point in the {{Wiki|training}}, when the [[practitioner]] begins to [[grasp]] that true [[happiness]] will never be | ||
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| + | found in the [[realm]] of the [[physical]] and [[sensual]] [[world]]. The only possible route to an [[unconditioned]] [[happiness]] lies in [[renunciation]], in turning away from the [[sensual]] [[realm]], by trading the familiar, lower [[forms]] of [[happiness]] for something far more rewarding and [[noble]]. Now, at last, the [[practitioner]] is ripe to receive the teachings on the [[Four Noble Truths]], which spell out the course of [[mental]] {{Wiki|training}} required to realize the [[highest]] [[happiness]]: [[nibbana]]. | ||
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| + | Many [[Westerners]] first encounter the [[Buddha]]'s teachings on [[meditation]] [[retreats]], which typically begin with instructions in how to develop the [[skillful]] qualities of right [[mindfulness]] and [[right concentration]]. It is worth noting that, as important as these | ||
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| + | qualities are, the [[Buddha]] placed them towards the very end of his [[gradual]] course of {{Wiki|training}}. The meaning is clear: to reap the most [[benefit]] from [[meditation]] practice, to bring to full maturity all the qualities needed for [[Awakening]], the fundamental groundwork must not be overlooked. There is no short-cutting this process. | ||
Here is the [[Buddha's]] six-stage [[gradual training]] in more detail: | Here is the [[Buddha's]] six-stage [[gradual training]] in more detail: | ||
Here is the [[Buddha's]] six-stage [[gradual training]] in more detail: | Here is the [[Buddha's]] six-stage [[gradual training]] in more detail: | ||
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:1. [[Generosity]] ([[dana]]) | :1. [[Generosity]] ([[dana]]) | ||
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:5. [[Renunciation]] ([[nekkhamma]]) | :5. [[Renunciation]] ([[nekkhamma]]) | ||
:6. The [[Four Noble Truths]] ([[cattari ariya saccani]]) | :6. The [[Four Noble Truths]] ([[cattari ariya saccani]]) | ||
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::A. The [[Noble Truth]] of [[Dukkha]] ([[dukkha ariya sacca]]) | ::A. The [[Noble Truth]] of [[Dukkha]] ([[dukkha ariya sacca]]) | ||
::: [[Dukkha]] | ::: [[Dukkha]] | ||
::: The round of [[rebirth]] ([[samsara]]) | ::: The round of [[rebirth]] ([[samsara]]) | ||
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::B. The [[Noble Truth]] of the [[Cause]] of [[Dukkha]] ([[dukkha samudayo ariya sacca]]) | ::B. The [[Noble Truth]] of the [[Cause]] of [[Dukkha]] ([[dukkha samudayo ariya sacca]]) | ||
::: [[Craving]] ([[tanha]]) | ::: [[Craving]] ([[tanha]]) | ||
::: [[Ignorance]] ([[avijja]]) | ::: [[Ignorance]] ([[avijja]]) | ||
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::C. The [[Noble Truth]] of the [[Cessation]] of [[Dukkha]] ([[dukkha nirodho ariya sacca]]) | ::C. The [[Noble Truth]] of the [[Cessation]] of [[Dukkha]] ([[dukkha nirodho ariya sacca]]) | ||
::: [[Nibbana]] | ::: [[Nibbana]] | ||
| − | ::D. The [[Noble Truth]] of the [[Path]] Leading to the [[Cessation]] of [[Dukkha]] ([[dukkha nirodha gamini patipada ariya sacca]]) — The [[Noble Eightfold Path]]. The Commentaries group the eight [[path]] factors into three divisions: | + | |
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| + | ::D. The [[Noble Truth]] of the [[Path]] Leading to the [[Cessation]] of [[Dukkha]] ([[dukkha nirodha gamini patipada ariya sacca]]) — The [[Noble Eightfold Path]]. The Commentaries group the eight [[path]] factors into [[three divisions]]: | ||
:::: [[Discernment]] ([[pañña]]): | :::: [[Discernment]] ([[pañña]]): | ||
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::::: 1. [[Right View]] ([[samma-ditthi]]) | ::::: 1. [[Right View]] ([[samma-ditthi]]) | ||
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:::::: Intentional [[action]] ([[kamma]]) | :::::: Intentional [[action]] ([[kamma]]) | ||
:::::: Admirable [[friendship]] ([[kalyanamittata]]) | :::::: Admirable [[friendship]] ([[kalyanamittata]]) | ||
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::::: 2. [[Right Resolve]] ([[samma-sankappo]]) | ::::: 2. [[Right Resolve]] ([[samma-sankappo]]) | ||
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:::: [[Virtue]] ([[sila]]): | :::: [[Virtue]] ([[sila]]): | ||
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::::: 3. [[Right Speech]] ([[samma-vaca]]) | ::::: 3. [[Right Speech]] ([[samma-vaca]]) | ||
::::: 4. [[Right Action]] ([[samma-kammanto]]) | ::::: 4. [[Right Action]] ([[samma-kammanto]]) | ||
::::: 5. [[Right Livelihood]] ([[samma-ajivo]]) | ::::: 5. [[Right Livelihood]] ([[samma-ajivo]]) | ||
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:::: [[Concentration]] ([[samadhi]]): | :::: [[Concentration]] ([[samadhi]]): | ||
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::::: 6. [[Right Effort]] ([[samma-vayamo]]) | ::::: 6. [[Right Effort]] ([[samma-vayamo]]) | ||
::::: 7. [[Right Mindfulness]] ([[samma-sati]]) | ::::: 7. [[Right Mindfulness]] ([[samma-sati]]) | ||
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Noun | Noun | ||
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* 1. The [[Buddha’s teachings]]. | * 1. The [[Buddha’s teachings]]. | ||
* 2. [[Truth]] | * 2. [[Truth]] | ||
* 3. [[Wisdom]] | * 3. [[Wisdom]] | ||
* 4. A natural [[condition]] | * 4. A natural [[condition]] | ||
| − | * 5. [[Mental]] quality. | + | * 5. [[Mental]] [[quality]]. |
Adjective | Adjective | ||
| − | * 1. Dhammic - acting in accordance with the [[Buddha’s teachings]], the [[Dhamma]]. | + | * 1. [[Dhammic]] - acting in accordance with the [[Buddha’s teachings]], the [[Dhamma]]. |
Some [[Buddhists]] [[take refuge]] in the [[Buddha]], [[Dhamma]], [[Sangha]] ([[Triple Gem]]) to show [[respect]] and [[appreciation]] for the teachings. Even the [[Buddha]] had [[refuge]] to go to. For him, it is the [[Dhamma]]. After [[enlightenment]] the [[Buddha]] said, ''“Let me then {{Wiki|honor}} and [[respect]] and dwell in [[dependence]] on this very [[Dhamma]] to which I have fully [[awakened]].”'' [[Anguttara Nikaya]] 4.21 | Some [[Buddhists]] [[take refuge]] in the [[Buddha]], [[Dhamma]], [[Sangha]] ([[Triple Gem]]) to show [[respect]] and [[appreciation]] for the teachings. Even the [[Buddha]] had [[refuge]] to go to. For him, it is the [[Dhamma]]. After [[enlightenment]] the [[Buddha]] said, ''“Let me then {{Wiki|honor}} and [[respect]] and dwell in [[dependence]] on this very [[Dhamma]] to which I have fully [[awakened]].”'' [[Anguttara Nikaya]] 4.21 | ||
Since the [[Dhamma]] is a term for the all-inclusiveness of the teachings, the [[Buddha]] emphasized the importance of [[Dhamma]]: | Since the [[Dhamma]] is a term for the all-inclusiveness of the teachings, the [[Buddha]] emphasized the importance of [[Dhamma]]: | ||
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''“Remain with the [[Dhamma]] as an [[island]], the [[Dhamma]] as your [[refuge]], without anything else as a [[refuge]].”'' [[Samyutta Nikaya]] 47.13 and also at [[Digha Nikaya]] 26. | ''“Remain with the [[Dhamma]] as an [[island]], the [[Dhamma]] as your [[refuge]], without anything else as a [[refuge]].”'' [[Samyutta Nikaya]] 47.13 and also at [[Digha Nikaya]] 26. | ||
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==The Six Qualities of The [[Dhamma]]== | ==The Six Qualities of The [[Dhamma]]== | ||
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[[Anguttara Nikaya]] 11.12 The Six qualities of the [[Dhamma]]: | [[Anguttara Nikaya]] 11.12 The Six qualities of the [[Dhamma]]: | ||
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1. '''[[Svakkhato]]''': The [[Dhamma]] is not a speculative [[philosophy]], but is the [[Universal]] Law found through [[enlightenment]] and is {{Wiki|preached}} precisely. Therefore it is {{Wiki|Excellent}} in the beginning ([[Sila]]: [[Moral]] {{Wiki|principles}}), {{Wiki|Excellent}} in the middle ([[Samadhi]]: [[Concentration]]) and {{Wiki|Excellent}} in the end ([[Panna]]: [[Wisdom]]), | 1. '''[[Svakkhato]]''': The [[Dhamma]] is not a speculative [[philosophy]], but is the [[Universal]] Law found through [[enlightenment]] and is {{Wiki|preached}} precisely. Therefore it is {{Wiki|Excellent}} in the beginning ([[Sila]]: [[Moral]] {{Wiki|principles}}), {{Wiki|Excellent}} in the middle ([[Samadhi]]: [[Concentration]]) and {{Wiki|Excellent}} in the end ([[Panna]]: [[Wisdom]]), | ||
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6. [[Paccattam veditabbo vinnunhi]]: The [[Dhamma]] may be perfectly [[realized]] only by the [[noble]] [[disciples]] who have matured and [[enlightened]] enough in [[supreme wisdom]]. | 6. [[Paccattam veditabbo vinnunhi]]: The [[Dhamma]] may be perfectly [[realized]] only by the [[noble]] [[disciples]] who have matured and [[enlightened]] enough in [[supreme wisdom]]. | ||
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==[[Dhamma]] written in ten major scripts== | ==[[Dhamma]] written in ten major scripts== | ||
| − | [[Dhamma]] is a [[Pali]] [[word]] but [[Pali]] does not have a script of its own. It uses the script of various [[languages]] where the [[Dhamma]] is being [[taught]]. The [[Tipitaka]] was an [[oral tradition]] and written down in the first century BCE in the [[Pali]] [[language]], using the [[Sinhala script]]. But several hundred years before that, [[King]] [[Ashoka]] had many {{Wiki|edicts}} written in [[Magadhi]] and other [[languages]] similar to [[Pali]] using the [[Brahmi script]]. Listed above is the [[word]] [[Dhamma]] written in ten major scripts. Notice that the [[Brahmi script]] has the first [[character]] which makes the "[[Dha]]" [[sound]] and is almost [[identical]] to our [[letter]] "D." | + | |
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| + | [[Dhamma]] is a [[Pali]] [[word]] but [[Pali]] does not have a [[script]] of its [[own]]. It uses the [[script]] of various [[languages]] where the [[Dhamma]] is being [[taught]]. The [[Tipitaka]] was an [[oral tradition]] and written down in the first century BCE in the [[Pali]] [[language]], using the [[Sinhala script]]. But several hundred years before that, [[King]] [[Ashoka]] had many {{Wiki|edicts}} | ||
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| + | written in [[Magadhi]] and other [[languages]] similar to [[Pali]] using the [[Brahmi script]]. Listed above is the [[word]] [[Dhamma]] written in ten major scripts. Notice that the [[Brahmi script]] has the first [[character]] which makes the "[[Dha]]" [[sound]] and is almost [[identical]] to our [[letter]] "D." | ||
{{R}} | {{R}} | ||
[http://www.dhammawiki.com/index.php?title=Dhamma www.dhammawiki.com] | [http://www.dhammawiki.com/index.php?title=Dhamma www.dhammawiki.com] | ||
| − | + | [[Category:Buddhist Terms]] | |
[[Category:Dharma]] | [[Category:Dharma]] | ||
Latest revision as of 08:59, 7 March 2024
Dhamma, Sanskrit dharma, is a word with multiple meanings. Generally it is used to refer to the whole corpus of the Buddha’s teachings. In this sense the Dhamma is the second of the three Refuges. It is also used in the sense of ‘truth,’ ‘actuality’ or ‘the way things are.’ In the word abhidhamma,and dhammānupassanā, it means ‘things’ or
‘objects,’ particularly mental objects, i.e. thoughts and emotions. Another common meaning of dhamma is ‘justice’ or ‘righteousness.’ Thus, in the Buddhist tradition, a good or righteous king was called Dhammarāja. The Dhamma in the
sense of the Buddha’s teachings is described as ‘seen here and now, timeless, inviting investigation, leading onwards, to be understood by the wise, each for himself’ (M.I,37). The Buddha said that the Dhamma is ‘lovely in the beginning, lovely in the
middle and lovely in the end’ (Vin.I,20) and that ‘the gift of Dhamma excels all other gifts’ (Dhp.354). The Jātaka says: ‘The Dhamma protects those who practise Dhamma, as a great umbrella protects in time of rain.’ (Ja.IV,55). Some centuries
after the Buddha, King Aśoka defined the ethical dimension of the Dhamma very beautifully as ‘little evil, much good, kindness, generosity, truthfulness and purity.’
Source
The Dhamma, the truth taught by the Buddha, is uncovered gradually through sustained practice. The Buddha made clear many times that Awakening does not occur like a bolt out of the blue to the untrained and unprepared mind. Rather, it culminates a
long journey of many stages:[1]
Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (dhamma-vinaya) has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch.
Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after [[gradual
training]], gradual action, gradual practice? There is the case where, when conviction has arisen, one visits [a teacher). Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an
agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.
The Buddha's teachings are infused with this notion of gradual development. His method of "gradual instruction" (anupubbi-katha), which appears in various forms in countless suttas, always follows the same arc: he guides newcomers from first
principles through progressively more advanced teachings, all the way to the fulfillment of the Four Noble Truths and the full realization of nibbana:
Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, "Now who here is capable of understanding the Dhamma?" He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, "This person here is capable of understanding the Dhamma." So, aiming at Suppabuddha the leper,
he gave a step-by-step talk, i.e., a talk on giving, a talk on virtue, a talk on heaven; he declared the drawbacks, degradation, & corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper's
mind was ready, malleable, free from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in
the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, "Whatever is subject to origination is all subject to cessation."
At each stage of this "gradual training" (anupubbi-sikkha), the practitioner discovers a new and important dimension of the law of cause-and-effect — kamma, the cornerstone of Right View. It is thus a very useful organizing framework with which to view the entirety of the Buddha's teachings.
The gradual training begins with the practice of generosity, which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to cling — to views, to sensuality, and to unskillful modes of thought and
behavior. This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides
the foundation for all further progress along the path. The practitioner now understands that some kinds of happiness are deeper and more dependable than anything that sense-gratification can ever provide; the happiness born of generosity and virtue can even lead to rebirth in heaven — either literal or metaphorical. But eventually the practitioner begins to
recognize the intrinsic drawbacks of even this kind of happiness: as good as rebirth in wholesome states may be, the happiness it brings is not a true and lasting one, for it relies on conditions over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to grasp that true happiness will never be
found in the realm of the physical and sensual world. The only possible route to an unconditioned happiness lies in renunciation, in turning away from the sensual realm, by trading the familiar, lower forms of happiness for something far more rewarding and noble. Now, at last, the practitioner is ripe to receive the teachings on the Four Noble Truths, which spell out the course of mental training required to realize the highest happiness: nibbana.
Many Westerners first encounter the Buddha's teachings on meditation retreats, which typically begin with instructions in how to develop the skillful qualities of right mindfulness and right concentration. It is worth noting that, as important as these
qualities are, the Buddha placed them towards the very end of his gradual course of training. The meaning is clear: to reap the most benefit from meditation practice, to bring to full maturity all the qualities needed for Awakening, the fundamental groundwork must not be overlooked. There is no short-cutting this process.
Here is the Buddha's six-stage gradual training in more detail:
Here is the Buddha's six-stage gradual training in more detail:
- 1. Generosity (dana)
- 2. Virtue (sila)
- The 5 Precepts
- The 8 Precepts
- The 10 Precepts
- Uposatha observance days
- 3. Heaven (sagga)
- 4. Drawbacks (adinava)
- 5. Renunciation (nekkhamma)
- 6. The Four Noble Truths (cattari ariya saccani)
- A. The Noble Truth of Dukkha (dukkha ariya sacca)
- B. The Noble Truth of the Cause of Dukkha (dukkha samudayo ariya sacca)
- C. The Noble Truth of the Cessation of Dukkha (dukkha nirodho ariya sacca)
- D. The Noble Truth of the Path Leading to the Cessation of Dukkha (dukkha nirodha gamini patipada ariya sacca) — The Noble Eightfold Path. The Commentaries group the eight path factors into three divisions:
- Discernment (pañña):
- 1. Right View (samma-ditthi)
- Intentional action (kamma)
- Admirable friendship (kalyanamittata)
- 3. Right Speech (samma-vaca)
- 4. Right Action (samma-kammanto)
- 5. Right Livelihood (samma-ajivo)
Footnotes
- ↑ Countless students over the centuries have invested their time and energy grappling with the question, "Is Enlightenment 'sudden' or is it 'gradual'?" These and other passages from the Canon make the Buddha's own view on the matter quite clear: The mind develops gradually, until it is ripe to make that sudden leap to Awakening.
Source
"Dhamma", edited by Access to Insight. Access to Insight (version ati-legacy-2013.12.17.18), 2 December 2013, http://www.accesstoinsight.org/ptf/dhamma/index.html . Retrieved on 22 December 2013.
Dhamma - (Pali, the language of the oldest, original teachings of Buddha)
Noun
Adjective
- 1. Dhammic - acting in accordance with the Buddha’s teachings, the Dhamma.
Some Buddhists take refuge in the Buddha, Dhamma, Sangha (Triple Gem) to show respect and appreciation for the teachings. Even the Buddha had refuge to go to. For him, it is the Dhamma. After enlightenment the Buddha said, “Let me then honor and respect and dwell in dependence on this very Dhamma to which I have fully awakened.” Anguttara Nikaya 4.21
Since the Dhamma is a term for the all-inclusiveness of the teachings, the Buddha emphasized the importance of Dhamma:
“Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge.” Samyutta Nikaya 47.13 and also at Digha Nikaya 26.
The Six Qualities of The Dhamma
Anguttara Nikaya 11.12 The Six qualities of the Dhamma:
1. Svakkhato: The Dhamma is not a speculative philosophy, but is the Universal Law found through enlightenment and is preached precisely. Therefore it is Excellent in the beginning (Sila: Moral principles), Excellent in the middle (Samadhi: Concentration) and Excellent in the end (Panna: Wisdom),
2. Sanditthiko: The Dhamma is testable by practice and known by direct experience,
3. Akaliko: The Dhamma is able to bestow timeless and immediate results here and now, for which there is no need to wait until the future or next existence.
4. Ehipassiko: The Dhamma welcomes all beings to put it to the test and to experience it for themselves.
5. Opaneyiko: The Dhamma is capable of being entered upon and therefore it is worthy to be followed as a part of one's life.
6. Paccattam veditabbo vinnunhi: The Dhamma may be perfectly realized only by the noble disciples who have matured and enlightened enough in supreme wisdom.
Dhamma written in ten major scripts
Dhamma is a Pali word but Pali does not have a script of its own. It uses the script of various languages where the Dhamma is being taught. The Tipitaka was an oral tradition and written down in the first century BCE in the Pali language, using the Sinhala script. But several hundred years before that, King Ashoka had many edicts
written in Magadhi and other languages similar to Pali using the Brahmi script. Listed above is the word Dhamma written in ten major scripts. Notice that the Brahmi script has the first character which makes the "Dha" sound and is almost identical to our letter "D."
