Dhamma, Dhammas, The Dhamma, and The 2nd Enlightment Factor

Dhamma, Dhammas, the Dhamma, and the 2nd enlightment factor - Dhamma Wheel
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starter
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Dhamma, Dhammas, the Dhamma, and the 2nd

enlightment factor
by starter Tue Feb 08, 2011 4:23 pm
P
o
Hello
Friends,
s
t
I'd like to discuss with you about the meaning of Dhamma, Dhammas, the Dhamma, and the 2nd
enlightment factor, since it's very important for our Dhamma practice. Here is my preliminary
understanding:
1) Dhamma: the law of nature. Everything is the manifestation of dhamma, hence Dhammas
are also translated into phenomena (all things, conditioned or unconditioned). I feel the
translation of Dhammas into mind or mental objects is probably not the best, because such a
translation could mislead to feelings/perceptions/thoughts/volitions, which are only part of
phenomena, not all.
2) The Dhamma: what was discovered and taught by The Buddha for liberation.
3) The 2nd enlightenment factor (Investigation of Dhammas):
Contemplate, analyze phenomena (e.g. five aggregates and six sense objects) in order to
understand THE Dhamma for Liberation (its not necessary to understand all the laws of
nature). Its interesting that dhammas instead of Dhamma is used for this enlightenment
factor, which probably suggests that it should not only be the book studies of the Buddhas
teachings, but more the actual application of such studies in the investigation of personal
experience (phenomena).
To my immature understanding, the 2nd enlightenment factor doesnt seem to be just analysis
of (wholesome/unwholesome) qualities/states, which probably cant really lead to the full
culmination of this enlightenment factor. In addition, it seems necessary to ponder/think
http://dhammawheel.com/viewtopic.php?f=13&t=7232&p=114900[13/8/2558 21:21:36]
about both "The Dhamma" and "Dhammas (e.g. five aggregates, six sense sets ...)" for
developing the 2nd enlightenment factor.
Welcome your input.
Starter
PS:
Meanings of the term 'Dhamma': "It could be rendered by Law (cosmic and moral), Norm,
Teaching, Doctrine, Scripture, Truth, Nature, practice, method, conduct, causality, etc. But
they all tend to fall short of a true definition. ... In addition, it has another set of meanings
and is practically always used in this sense in the plural, as mental (and sensory) objects,
ideas, things, phenomena, elements, forces, states."
Last edited by starter on Sat Apr 02, 2011 6:54 pm, edited 1 time in total.
o
p
Re: Dhamma, Dhammas, the Dhamma, and the 2nd

enlightment factor
by David N. Snyder Tue Feb 08, 2011 5:20 pm
P
It odoesn't seem to be a topic of meditation that is talked
s
this
t type of meditation. Probably since it seems to have
about much, but I personally prefer

pariyatti as a sort of prerequisite.
http://www.dhammawiki.com/index.php?tit ... the_Dhamma
David N. Snyder
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enlightment factor
by cooran Tue Feb 08, 2011 9:00 pm
P
o
Hello
starter,
s
t
DhammaWheel member Bhante Yuttadhammo has written about this on his website:
''To simplify this process, we traditionally separate the experience of reality into four parts.(2)
Everything we experience will fit into one of these four categories, and so if we can remember
these four, it will allow us to develop a comprehensive and systematic meditative interaction
with the world around us. For this reason, it is customary to memorize these for categories
before proceeding with the meditation practice. The four categories are:
1. Body the movements and postures of the body;
2. Feelings the sensations that exists in the body and in the mind pain, happiness, calm,
etc.;
3. Mind the thoughts that arise in the mind; thoughts of the past or future, wholesome or
unwholesome thoughts;
4. The Dhammas groups of mental and physical phenomena that are of specific interest to
the meditator, including the mental states that cloud ones awareness, the six senses by
which one experiences reality, and many others.(3)
These four, the body, the feelings, the thoughts, and the dhammas are the four foundations
of the meditation practice. This set of objects is what we use to create clear awareness of
the present moment.
So in regards to the body, we can note every physical movement when we stretch our arm for
example, we can say to ourselves silently in the mind, stretching. When we flex it,
flexing. Or, in noting the postures of the body, when we are sitting still we can say to
ourselves, sitting. When we walk, we can say to ourselves, walking. Whatever position the
body is in, we simply recognize that posture for what it is, and whatever movement we make,
we simply recognize its essential nature as well, using the mantra to remind ourselves of the
state of the body as it is. The body is thus one part of reality that we can use to create a clear
awareness of reality.
Next are the feelings that exist in the body and the mind. When we feel pain in the body, we
can say to ourselves, pain. In this case, we can actually repeat it again and again to
ourselves, as pain pain pain. In this way, instead of allowing anger or aversion to arise
in relation to the pain, we are able to remind ourselves that it is merely a sensation that has
arisen in the body, coming to see that the pain itself is one thing and our dislike of the pain is
another, and that there is really nothing intrinsically bad about the pain itself.
When we feel happy, we can acknowledge it in the same way, reminding ourselves of the true
nature of the experience, as happy, happy, happy. In this way, we are not pushing away the
pleasurable sensation, but we are not attaching to it either, and therefore not creating states
of addiction, attachment, and craving for happiness. As with the pain, we come to see that the
happiness and our liking of it are two different things, and there is nothing intrinsically good
about the happiness. We see that clinging to the happiness does not make it last longer, but
does lead to dissatisfaction and suffering when it is gone.
Likewise, when we feel calm, we can say calm, calm, calm and so on, to avoid attachment to
peaceful feelings when they arise. Through the practice, we begin to see that the less
attachment we have towards peaceful feelings, the more peaceful we actually become.
The third foundation is our thoughts. When we remember events in the past, whether they be
events that bring pleasure or suffering, we can say to ourselves, thinking, thinking. Instead
of letting them becoming something good or something bad, giving rise to attachment or
aversion, we simply know them for what they are: thoughts. When we plan or speculate about
the future, we likewise simply come to be aware of the fact that we are thinking, instead of
liking or disliking or becoming attached to the thoughts, and we thus do not allow fear, worry,
or stress to arise.
The fourth foundation contains many groupings of mental and physical phenomena that could
be included in the first three foundations, but are better discussed in their respective groups
for ease of acknowledgement. I will talk about the six senses in the lesson on practice in daily
life. Here, for the benefit of beginner meditators, I will confine the discussion to the first
group, the five hindrances to mental clarity. These are all the states that will obstruct our
practice desire, aversion, laziness, distraction, and doubt. These states are not only a
hindrance to attaining clarity of mind, but are also a cause for suffering and stress in our daily
lives. It is thus in our best interests to work intently on understanding and discarding from our
minds these obstructions to peace and happiness, as this is the true purpose of meditation
after all.
So when we feel greed, when we want something we dont have, or are attached to something
we do, we simply acknowledge the wanting or the liking for what it is, rather than erroneously
translating desire into need, reminding ourselves of the emotion for what it is, wanting,
wanting, or liking, liking. We come to see that both desire and attachment are stressful
and a cause for future disappointment when we cannot obtain the things we want or lose the
things we love.
When we feel angry, upset by a mental or physical phenomena the has arisen, or disappointed
by one that has not; when we are sad, frustrated, bored, scared, depressed, etc., we simply
know the emotion for what it is, angry, angry, sad, sad, etc., and see that we are only
causing suffering and stress for ourselves by encouraging these negative emotional states.
When we feel lazy, we can say to ourselves, lazy, lazy, and we will find that we suddenly
have our natural energy back. When we are distracted, worried or stressed, we can say,
distracted, distracted, worried, worried, or stressed, stressed. When we feel doubt,
unsure if we can do things we need to do, or are not sure what to do, or are confused, we can
say to ourselves doubting, doubting or confused, confused. ''
http://yuttadhammo.sirimangalo.org/arti ... editation/
with metta
Chris
---The trouble is that you think you have time-----Worry is the Interest, paid in advance, on a debt you may never owe-----It's not what happens to you in life that is important ~ it's what you do with it --o
p

enlightment factor
ground
Posts: 2592
Joined: Wed Nov 25,
2009 6:01 am
by ground Wed Feb 09, 2011 1:18 am

P
o
s
starter wrote:
t
To my immature understanding, the 2nd enlightenment factor doesnt seem to be just analysis
of (wholesome/unwholesome) qualities/states, which probably cant really lead to the full
culmination of this enlightenment factor. In addition, it seems necessary to ponder/think about
both "The Dhamma" and "Dhammas" for developing the 2nd enlightenment factor.
Welcome your input.
Starter
IMO it may be understood in two ways:

1. active conceptual ("rational") analysis of phenomena (dhammas) in the context of the
teachings
2. the discerning wisdom arising from that which is not necessarily full-fledged conceptual but
sort of spontaneous sub-conceptual ("intuitive") re-cognition of phenomena that may entail
right verbalization in this context
Kind regards
o
p
enlightment factor
by Hanzze Wed Feb 09, 2011 3:53 am
P
o
s
t
WHY DHAMMA?
Hanzze
Posts: 1906
Joined: Mon Oct 04,
2010 12:47 pm
Location: Cambodia
Before answering this question we need to understand the meaning of Dhamma. Then the
reasons why we must study and practice Dhamma can be discussed. (1)
DHAMMA AND THE SECRETS OF LIFE
An easy to understand explanation of Dhamma is "the secret of nature which must be understood
in order to develop life to the highest possible benefit." (2)
To develop life to the highest level means reaching a stage of life that is free from all problem
and all dukkha. Such a life is completely free from everything that could be signified by the
words "problem" & "dukkha." (3)
A clarification of the word "secret" is important to the understanding of our topic. If we do not
know the secret of something then we are unable to practise successfully to obtain the highest
results and maximum benefits from it. For example, progress in the exploration of outer space,
and developments in nuclear power, as well as other areas, have been possible through the
understanding of the secrets of these things. The same thing is true of life. In order to reach
the highest possible development of life we must know life's secrets. (4)
Life, especially in the context of Dhamma, is a matter of nature (dhamma-jati). This Pali word
dhamma-jati may not correspond to the English "nature" exactly, but they are close enough.
Take it to mean something which exists within itself, by itself, of itself, and as its own law. This
sense of nature is not opposed to man as some Westerners would have it, but encompasses man
and all that he experiences. We must understand the secret of the nature of life, which is to
understand Dhamma. (5)
DHAMMA: FOUR ASPECTS
The Dhamma of life has four meanings:
1. nature itself,
2. the law of nature,
3. the duty that must be performed according to that law of nature,
4. the fruits or benefits that arise from the performance of that duty.
Always keep these four interrelated meanings in mind. (6)
Please investigate that Truth within yourselves, in this body and mind that you imagine to be
yourselves. Within each of us are various natures compounded into a body, into a being. Then
there is the law of nature that controls those natures. And there is the duty that must be
performed correctly by and for all things regarding the law of nature. Lastly, there are the
results of the performance of that duty. If the duty is performed correctly, the result will be
well-being, tranquility, and ease. If the duty is performed incorrectly, however, the result will
be dukkha - unsatisfactoriness, anguish, pain, frustration. Even at this beginning level, please
observe carefully and see clearly that within each one of us there are all four aspects of
Dhamma or nature. (7)
When we have investigated these four meanings of nature completely, we will see that life is
made up of just these four aspects of nature. Now, however, we have yet to understand them
correctly and completely. We have not truly penetrated into the secret of what we call life. We
have not grasped the secret of Dhamma, so we are unable to practice in a way that gets the
fullest benefit from life. Let us take the time to study the words "Dhamma" and "secret of life"
enough that we may take advantage of them. (8)
ANAPANASATI- MINDFULNESS WITH BREATHING by BUDDHADASA BHIKKHU
Just that! *smile*
...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are
filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the
ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html
BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram
sokham _()_
o
p

enlightment factor
ground
Posts: 2592
Joined: Wed Nov 25,
2009 6:01 am
by ground Wed Feb 09, 2011 4:50 am

P
o
s
Hanzze wrote:
t
WHY DHAMMA?
The Dhamma of life has four meanings:
1. nature itself,
2. the law of nature,
3. the duty that must be performed according to that law of nature,
4. the fruits or benefits that arise from the performance of that duty.
Always keep these four interrelated meanings in mind. (6)
E.g. these thoughts are dhammas, the feelings they cause are dhammas and the causes for the
arising and ceasing of these thoughts are dhammas too.
Kind regards
o
p
rowyourboat
Posts: 1949
Joined: Sat Jan 03, 2009
5:29 pm
Location: London, UK

enlightment factor
by rowyourboat Wed Feb 09, 2011 12:33 pm
P
o
Bhanthe
Yurhadhammo's description is spot on.
s
Starter, please take a look at this:
"And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble
ones, is mindful, highly meticulous, remembering & able to call to mind even things that were
done & said long ago. He remains focused on the body in & of itself ardent, alert, & mindful
putting aside greed & distress with reference to the world. He remains focused on feelings in
& of themselves... the mind in & of itself... mental qualities in & of themselves ardent,
alert, & mindful putting aside greed & distress with reference to the world. This is called
the faculty of mindfulness.
Note that memory forms part of mindfulness, apart from direct mindfulness of what is
happening now. This only makes sense when you consider that the work of yonisomanasikara
must be done before being mindful- that is the cotemplstion of the four noble truths (as in
Dhammachakka Sutta and Sabbasava sutta), followed by contemplating the five aggregates
(silavant sutta and alluded to in the anattalakkhana sutta). When a person has done these, the
element of memory comes into play when phenomena is being observed. This helps to turn the
meditation into vipassana, rather than the mindfulness just turning it into samatha samadhi.
Of course it maybe that people with a certain degree of intelligence and having read some
dhamma is able to kick-start vipassana without having to do the preliminary contemplations
(yonisomanasikara).
With metta
Matheesha
With Metta
Karuna
Mudita
& Upekkha
o
p
starter
Posts: 873
Joined: Mon Jul 12, 2010
9:56 pm

enlightment factor
by starter Wed Feb 09, 2011 3:14 pm
P
Hiofriends,
s
t
Thanks for the wonderful stuff. I have a question concerning:

"And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble
ones, is mindful, highly meticulous, remembering & able to call to mind even things that
were done & said long ago".
I thought we should of course pay enough attention to what we do, but we should choose what
to remember and what to forget, otherwise our brain will be stuffed with unimportant things.
However, the above sentence seems to suggest otherwise ...
Another comment is about mindfulness of mind. To my limited understanding, it includes not
only thoughts but also mental states like centered or not, broad-minded or not, exalted or not,
surpassed or not (I contemplate everyday if my development of mind has surpassed
yesterday's), concentrated or not, in samadhi or not, liberated or not.
Metta,
Starter
o
p
rowyourboat
Posts: 1949
Joined: Sat Jan 03, 2009
5:29 pm
Location: London, UK

enlightment factor
by rowyourboat Wed Feb 09, 2011 3:34 pm
P
Hiostarter,
s
t
I hoped my previous post would clarify just that. If a person does yonisomanasikara all day long,
then when they are being mindful , some of those details/Dhamma should come to mind hence the memory component of mindfulness.
Please read the acurate definitions of the terms used in cittanupassana section of the
satipatthana.
With metta
Matheesha
With Metta
Karuna
Mudita
& Upekkha
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Dhamma, Dhammas, the Dhamma, and the 2nd

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

about much, but I personally prefer

http://www.dhammawiki.com/index.php?tit ... the_Dhamma

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

by ground Wed Feb 09, 2011 1:18 am

IMO it may be understood in two ways:

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

by ground Wed Feb 09, 2011 4:50 am

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

Starter, please take a look at this:

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

Thanks for the wonderful stuff. I have a question concerning:

Re: Dhamma, Dhammas, the Dhamma, and the 2nd

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