Origination of Dharma

January 27th, 2008 · 1 Comment

The question “what is the origin of Dharma” is an unusual one. Much like asking, “how is the sky blue,” and not “why is it blue. ” But what is the origin of Dharma?

More often we as western practitioners of Buddhism look to the effects of Dharma and not the origin of Dharma. People have commonly used the definition of Dharma as the body of teachings from the Buddha. Dharma is teaching. It is the teachings from texts and classrooms and Dharma teachers. Moreover, Dharma is the events of life [phenomena]. These are the opportunities we can use for learning. Learning and understanding the action of Dharma in our lives helps us to unite the experience and the effects of Dharma. As westerners we are trying to understand a wide angle concept. It it like trying to throw a net into the night sky and gather in every star. Some stars would be left, causing a division in the universe. There can never be divisions in Dharma. Every interpretation is valid and welcome. No authority is too great to be questioned, too sacred to be touched. Unlimited interpretative freedom through free will is the quintessence of Dharma, for Dharma is as limitless as truth itself. No one can ever be its sole mouthpiece.

Sometimes confusion begins from basic concepts such as the differences between religion and Dharma. So, what is Dharma, in a nutshell? First and foremost Dharma is nature and the natural laws of nature. It means to live by moral and ethical principles of the society without surrendering the freedom to question them. Dharma, by its nature is continually evolving and not rigid or inflexible. The continuous evolution of Dharma has come about through debate, and the triumph of logic, consensus and harmony. Most importantly, Dharma is not linked to any religion or set of beliefs.

Today we need a new Dharmic Consciouness in the world, a recognition of the universal Dharmas of being, consciousness and bliss that unite all creatures. We as sentient beings have the honor of knowledge. We need to place ourselves and other beings in the light of natural laws of nature. We must develop a sense of joy that comes in every step as we follow the path of our Buddhist nature. We must allow the energy of undertanding and the compassion that comes from living the Dharma keep us joyful. All beings have the right to exist without interference, to develop their own awareness, and find their own happiness. Much of the global crisis today has come about because we human beings have abandoned Dharma and sought to impose our beliefs and desires, not only upon other human beings, but on all of life and nature, subordinating the entire planet to our selfish ends. Unless we return to Dharma, it is unlikely that we can flourish, or perhaps even survive as a species. Restoring and reviving Dharma, therefore, is probably the most important issue today.

Dharma is learned. It is more than the effect of education. It is the living in harmony with the self.

The Buddha discovered that the mind always carries some object or the other, be it anger, hatred, ill will or loving-kindness, compassion, goodwill, and so on. He referred to these mental objects as Dharma. Then he realized that mental objects such as anger, hatred and ill will (akusala) have the characteristic of defiling the mind, making one miserable. He also realized that mental objects such as loving-kindness, compassion and goodwill (kusala) have the characteristic of purifying the mind, making one cheerful. He called these mental objects akusala (unskillful) or kusala (skillful), as the case may be, on the basis of such realizations. It was not because of some blind belief or just to establish some sort of authority.

Dharma may be defined as the laws of nature or nature of laws which, when realized through insight, lead one gradually towards the goal of full liberation.

Three Essential Components

At this point a definition for the term Darma is needed. The definition takes care of the following three essential components of Dharma:

• The focal point is laws of nature or nature of laws, cutting across all sectarianism.

• These laws, or their nature, have to be realized through insight at the experiential level, thereby saving Dharma from being degraded into a mere intellectual game.

• One should have the feeling of being led on to the final goal of full liberation, which will make one persevere on the path of Dharma.

The Universal Character of Vipassana or Dharma

The universal characteristics of Vipassana mediatation allow the understanding of Dharma. Dharma lies in “self-introspection”, for which the Enlightened One proclaimed:

All those who, in the past, purified their deeds of body, speech and mind did so only through self-introspection;

All those who, in the future, will purify their deeds of body, speech and mind, will do so only through self-introspection; and

All those who, in the present, are purifying their deeds of body, speech and mind are doing so only through self-introspection.

For us a practical definition of Dharma is anything that will bring us to harmony with the self. Each of us in our own way must strive to accomplish those things that calm us and the space we occupy.

We can learn from anything and from anyone. There is no universal law that states Dharma must either be painful of pleasant. It simply is.

What we do with the knowledge is often the cause for suffering or consternation. How many times have you heard someone say; “stop I don’t want to hear any more I may have to change the way I feel.”

The understanding of what constitutes Dharma is of paramount importance to westerners. Dharma is not only the knowledge but the tool. Notice the small things that arise in meditation. Study the way we “fit” into society. Allow the transformation and purification of self to happen. Be happy with self knowledge. Remember that if there is something that arises in your introspection that you found unpleasant: Change it! Your karma changes everyday. We know that today is the child of yesterday, just as tomorrow will be the child of today. Start to make the changes today that you wish for yourself in the future.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319