Category Archives: Dhamma

6 Qualities of Dhamma

6 Qualities of Dhamma

The Dhamma can be listened, studied, practiced and realized with great honor and adoration by those, not by ordinary person – but by the glorious ones who accumulated great meritorious deeds, who wish to enjoy peace and happiness. It is so valuable that it cannot be appraised and incomparable and superior to any other worldly treasure. But it is extremely difficult to come across and to listen to it because the Dhamma appears only when the Buddha appears.

The Six Qualities of the Dhamma

The Dhamma is:

  1. Svakkhato Bhagavata Dhammo – well-proclaimed by the Blessed One,
  2. Sanditthiko – self-realized,
  3. Akaliko – followed by fruit without delay (of immediate result),
  4. Ehipassiko – worthy of the invitation “Come and see”,
  5. Opaneyyiko – brought to oneself,
  6. Paccattam Veditabbo Vinnuhi – realized by the wise each for himself.

      The Dhamma can be listened, studied, practiced and realized with great honor and adoration by those, not by ordinary person – but by the glorious ones who accumulated great meritorious deeds, who wish to enjoy peace and happiness. It is so valuable that it cannot be appraised and incomparable and superior to any other worldly treasure. But it is extremely difficult to come across and to listen to it because the Dhamma appears only when the Buddha appears.

(1) The Dhamma which is Well-Expounded by the Blessed One
The Dhamma, which is well-expounded by the Blessed One, consists of the Scriptural Dhamma (Pariyatti) and the Ninefold Supramundane Dhamma (Lokuttara Dhamma).
The Scriptural Dhamma, Tipitaka – the Basket of Discipline, the Basket of Discourses, and the Basket of higher doctrine or explanation of Dhamma, is the bank of the Ninefold Supramundane Dhamma, the Four Paths, Four Fruitions, and Nibbana which is final liberation, which is good in the beginning (as soon as we hear we get peace and happiness), the middle (as soon as we practice we experience peace and happiness), and the end (after all done, we get nibbana – final liberation from samsara – the cycle of a continuity of birth and death).
The Four Noble Paths are:
(1) the Path of Stream-entry,
(2) the Path of Once-returning,
(3) the Path of Non-returning, and
(4) the Path of Arahantship.
“Path of Stream-entry” means the first Supramundane wholesome Dhamma of one who enters the stream that leads to Nibbana. “Path of Once-returning” means the second Supramundane wholesome Dhamma of one who will be reborn in the world only once before he attains Arahantship. “Path of Non-returning” means the third Supramundane wholesome Dhamma of one who does not return to this sensuous world. “Path of Arahantship” means the fourth Supramundane wholesome Dhamma of one who attains Arahantship – final emancipation.

     The Four Noble Fruitions are:
(1) Fruition of Stream-entry,
(2) Fruition of Once-returning,
(3) Fruition of Non-returning, and
(4) Fruition of Arahantship.
“Fruition of Stream-entry” means the first Supramundane resultant Dhamma of the first Supramundane wholesome state. “Fruition of Once-returning” means the second Supramundane resultant Dhamma of the second Supramundane Wholesome state. “Fruition of Non-returning” means the third Supramundane resultant Dhamma of the third Supramundane wholesome state. And “Fruition of Arahantship” means the fourth Supramundane resultant Dhamma of the fourth Supramundane wholesome state.

(2) The Dhamma which is Self-Realized
The Dhamma is to be realized by oneself by his own practice on meditation, without relying on faith in another, with the teamwork of Right View, Right Thought, Right Effort, Right Mindfulness and Right Concentration together with three training rules of Right Speech, Right Action and Right Livelihood.

(3) The Dhamma which is followed by its Fruition without delay
The Dhamma {the Four Noble Paths} gives immediate result because it is immediately followed by its own fruit {the Four Noble Fruitions}. Instead of giving its fruit after using up time such as five days, seven days, it gives its fruit immediately after its own arising. The arising of the Supramundane Path endures for only one mind-moment. Thereafter, its own fruit arises according to the procedure of the thought process.

(4) The Dhamma which is Worthy of the Invitation “Come and See”
The Dhamma is so distinct and pure that it is worthy of inviting others to “Come and See it”.

(5) The Dhamma which should be perpetually practiced
The Dhamma should be perpetually practiced because once a person enters a stream, he will not have a chance to be reborn in any woeful states, hell of intense continuous suffering, animal, ever hungry being, and being in miserable and remote places.

(6) The Dhamma which is Realized by the Wise Each for Himself
The Dhamma is to be realized by the wise individually.

     The Benefits of the Reflection upon the Qualities of the Dhamma
When the meditator reflects the qualities of the Dhamma, his mind is invaded neither by greed, nor by hate, nor by delusion. He has a right state of mind being inspired by the Dhamma. And when he has suppressed the hindrances, the Jhana factors arise in a single mind-moment. Furthermore, when a meditator reflects the Dhamma, he thinks, “In the past I never saw a master who taught the Dhamma which is brought to oneself thus; in the present I also do not see anyone such a master other than the Buddha. Seeing the qualities of the Dhamma, he is respectful and deferential towards the Buddha. Having great reverence for the Dhamma, he attains fullness of faith and has much happiness and gladness. He overcomes fear and dread. He is also able to bear pain and comes to feel as if he were living in the presence of the Dhamma. In addition, the body of him who is reflecting upon the qualities of the Dhamma becomes as worthy of veneration as a shrine room. His mind has a tendency towards the realization of incomparable Dhamma. When he encounters an opportunity for wrongdoing, he has a strong awareness of conscience and shame on reflecting upon the Dhamma. If he comprehends no higher, he will be at least born in a happy state.

Noble Eightfold Path

Noble Eightfold Path

  1. Right View (Samma Ditthi)
  2. Right Intention (Samma Sankappa)
  3. Right Speech (Samma Vaca)
  4. Right Action (Samma Kammanta)
  5. Right Livelihood (Samma Ajiva)
  6. Right Effort (Samma Vayama)
  7. Right Mindfulness (Samma Sati)
  8. Right Concentration (Samma Samadhi)

4 Noble Truths

Four Noble Truths of Suffering:  The Truth of Suffering, The Truth of the Cause of Suffering, The Truth of the End of Suffering, The Truth of the Path leading to the End of Suffering.

  1. The Truth of Suffering  (dukkha ariya sacca)
  2. The Truth of the Cause of Suffering (dukkha samudaya ariya sacca)
  3. The Truth of the End of Suffering (dukkha nirodho ariya sacca)
  4. The Truth of the Path leading to the End of Suffering ( dukkha nirodha gamini patipada ariya sacca)

What is the Noble Truth of Suffering? Birth is suffering, aging is suffering, sickness is suffering, dissociation from the loved is suffering, not to get what one wants is suffering: in short the five categories affected by clinging are suffering.

Suffering or dukkha is the common bond we all share. Everybody everywhere suffers. Human beings suffered in the past, in ancient India; they suffer in modern Britain; and in the future, human beings will also suffer. What do we have in common with Queen Elizabeth? – we suffer. With a tramp in Charing Cross, what do we have in common? – suffering. It includes all levels from the most privileged human beings to the most desperate and underprivileged ones, and all ranges in between. Everybody everywhere suffers. It is a bond we have with each other, something we all understand.

What is the Noble Truth of the Origin of Suffering?

It is craving which renews being and is accompanied by relish and lust, relishing this and that: in other words, craving for sensual desires, craving for being, craving for non-being. But whereon does this craving arise and flourish? Wherever there is what seems lovable and gratifying, thereon it arises and flourishes.

The Second Noble Truth with its three aspects is: ‘There is the origin of suffering, which is attachment to desire. Desire should be let go of. Desire has been let go of.’

The Second Noble Truth states that there is an origin of suffering and that the origin of suffering is attachment to the three kinds of desire: desire for sense pleasure (kama tanha), desire to become (bhava tanha) and desire to get rid of (vibhava tanha). This is the statement of the Second Noble Truth, the thesis, the pariyatti. This is what you contemplate: the origin of suffering is attachment to desire.

What is the Noble Truth of the Cessation of Suffering? It is the remainderless fading and cessation of that same craving; the rejecting, relinquishing, leaving and renouncing of it. But whereon is this craving abandoned and made to cease? Wherever there is what seems lovable and gratifying, thereon it is abandoned and made to cease.

The whole aim of the Buddhist teaching is to develop the reflective mind in order to let go of delusions. The Four Noble Truths is a teaching about letting go by investigating or looking into – contemplating: ‘Why is it like this? Why is it this way?’ It is good to ponder over things like why monks shave their heads or why Buddha look the way they do. We contemplate…the mind is not forming an opinion about whether these are good, bad, useful or useless. The mind is actually opening and considering. ‘What does this mean? What do the monks represent? Why do they carry alms bowls? Why can’t they have money? Why can’t they grow their own food? We contemplate how this way of living has sustained the tradition and allowed it to be handed down from its original founder, Gotama the Buddha, to the present time.

What is the Noble Truth of the Way Leading to the Cessation of Suffering? It is the Noble Eightfold Path, that is to say: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

Dhamma Lessons

There are many lessons that have been given about the Dhamma. This section will provide access to many well known and often discussed lessons of Dhamma.

Four Noble Truths
Noble Eight Fold Path
Five Hinderances
Seven Factors of Enlightenment
Three Characteristics of Existence

Dhamma

Dhamma refers to the teachings of Buddhas. Teachings that point us toward the knowledge of things as they really are (yathabhuta).