Fundamental Principles of Dhamma Communication

Shila Rakkit
ID no: 5101201157
Subject: Dhamma communication

Class: B.A 1st year Before we discuss principles of dhamma communication we should know or define the meaning of the “Dhammma” here first. As we know there are many principle points to discuss in Buddha’s teaching. The teachings of the Buddha are not second to each other. Everything in the Buddha’s teaching is important. How can we pickup as the principles of dhamma communication so it’s quiet difficult to discuiss. Anyhow we should know what is meaning of Dhamma here first.
What is Dhamma?
"Dhamma" usually refers inclusively not just to the sayings of the Buddha but to the later traditions of interpretation and addition that the various schools of Buddhism have developed to help explain and expand upon the Buddha's teachings. The 84,000 different teachings that the Buddha gave to various types of people based on their needs. The teachings are expedient means of raising doubt in the hearer's own cherished beliefs and view of life; when doubt has opened the door to the truth, the teaching can be put aside.
Alternately, "dharma" may be seen as an ultimate and transcendent truth which is utterly beyond worldly things, somewhat like the Christian logos seeing the dharma as referring to the "truth" or ultimate reality or "the way things are".
The Dharma is one of three jewels of Buddhism of which practitioners of Buddhism seek refuge in (what one relies on for his/her lasting happiness). The three jewels of Buddhism are the Buddha (mind's perfection of enlightenment), the Dharma (teachings and methods), and the Sangha (awakened beings who provide guidance and support).
And secondly we should discuss about the qualities of the Dhamma or the value of the Dhamma. To make devotes understand and make Saddha in their minds. How the Buddha explained the qualities of the dhamma. As we know Buddha himself introduced the dhamma as his teacher too.
The qualities of the Dhamma
The Teaching of the Buddha also has six supreme qualities
1. Svākkhāto ("well proclaimed"). 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 (paññā -Wisdom).
2. Sandiṭṭhiko ("able to be examined"). The Dhamma can be tested by practice and therefore he who follows it will see the result by himself through his own experience.
3. Akāliko ("immediate"). 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 (which you can come and see-- from the phrase ehi, paśya come, see!). The Dhamma welcomes all beings to put it to the test and come see for themselves.
5. Opanayiko (leading one close to). The Dhamma is capable of being entered upon and therefore it is worthy to be followed as a part of one's life. In the “Vishuddhimagga" this is also referred to as "upanayanam”.
Paccattaṃ veditabbo viññūhi ("To be personally known by the wise"). The Dhamma can be perfectly realized only by the noble disciples (Ariyas) who have matured and enlightened enough in supreme wisdom.
Knowing these attributes, Buddhists believe that they will attain the greatest peace and happiness through the practice of the Dhamma. Each person is therefore fully responsible for himself to put it in the real practice.
Here the Buddha is compared to an experienced and skillful doctor, and the Dhamma to proper medicine. However efficient the doctor or wonderful the medicine may be, the patients cannot be cured unless they take the medicine properly. So the practice of the Dhamma is the only way to attain the final deliverance of Nibbāna.
These teachings ranged from understanding (Pāli: kamma) (cause and effect) and developing good impressions in one's mind, to reach full enlightenment by recognizing the nature of mind.
Now we can discuss how the Buddha used the Dhamma or his own teaching as a medium or a communication to the world. And what kind of techniques he used for teaching the Dhamma to all beings. As we know various kind of people there are in the world. So Buddha had to use various types of ways to make understand his teaching.
But the common way to every people is the middle path. This is the way that suitable to everyone he used.
What is middle path?
As a youth, Prince Siddhartha enjoyed the indulgent life of pleasure in his father's palace. Later, when he renounced the worldly life and become an ascetic, he experienced the hardship of torturing his mind and body. Finally, not long before attaining Enlightenment, he realized the fruitlessness of these two extreme ways of life. He realized that the way to happiness and Enlightenment was to lead a life that avoids these extremes. He described this life as the Middle Path. These three ways of life may be compared to the strings of different tensions on a lute. The loose string, which is like a life of indulgence, produces a poor sound when struck. The overly tight string, which is like a life of extreme asceticism, similarly produces a poor sound when struck and is moreover, likely to break at any moment. Only the middle string which is neither too loose nor too tight, and is like the Middle Path, produces a pleasant and harmonious sound when stuck. So these who follow the Middle Path which avoid the extreme of indulging one's desires and opposite extreme of torturing one's mind and body unreasonably, will find happiness, peace of mind and Enlightenment. This is the Fourth Noble Truth of the path leading to the end of suffering.
Next we should see how the Buddha gave Dhamma talk to the people we can see many example stories in the Tipitaka. In every Dhamma talk there is a story and a sub story. Buddha separated His teaching very in a clear way. For the lay society there are very useful advices how to lead a lay life? How to live a household life? And how to do politics in a proper way? The sigalovada sutta in the digha nikaya ("Long Discourses of Buddha") is very clear the way to lead a lay life.
The sigalovada sutta in brief.
Sigala's honoring his father
The Sigalovada Sutta takes place when Lord Buddha encountered a youth called Sigala in his morning stroll. The young man, in drenched attire, prostrated and worshipped the four compass direction (East, South, West and North), plus the Earth (Down) and the Sky (Up). When asked by Lord Buddha why he did so, the youth Sigala replied that he had been told by his late father to do so and he thought that it was right to uphold his father's wishes. Lord Buddha then, based on Sigala's point of view, taught him on how a noble one (Pali: ariya) should worship the Six directions.
Avoid evil ways
The Buddha first describes fourteen evil ways that should be avoided by a householder. The Buddha enumerates these evil ways to be avoided as:
The four defilements of action:
1. taking life (panatipato)
2. stealing (adinnadanam)
3. sexual misconduct (kamesu micchacaro)
4. lying (musavado)
The four causes of evil action:
1. desire (chanda)
2. hate (dosa)
3. ignorance (moha)
4. fear (bhaya)
The six ways of squandering wealth:
1. indulging in intoxicants
2. wandering the streets at inappropriate times
3. frequenting public spectacle
4. compulsive gambling
5. malevolent companionship
6. Habitual idleness.
Choose true friends
The Buddha then elaborated on the importance of having and being a true friend, as he described what true friends are; and what true friends are not; and, how true friends will aid in attaining a blissful life.
Protect close relationships.
Finally, returning to the topic of the six directions, the Buddha described the Four Compass Direction as: parents (East), teachers (South), wife (West), and friends and colleagues (North), and the two vertical directions as: ascetics and Brahmins (Up) and the Servants (Down). He elaborated on how to respect and support them, and how in turn the Six will return the kindness and support.
The householder's commitments and the reciprocal acts of those he honors, as identified by the Buddha, are represented below in accordance with the four directions on the horizontal plane (east, south, west and north):
NorthFRIENDS
commitments
reciprocal acts
generositykind wordshelpfulnessimpartialityintegrity
supportivenessprotect your wealthprovide shelterloyaltyhonor your family
WestWIFE
EastPARENTS
commitments
reciprocal acts
commitments
reciprocal acts
honor herrespect herfidelityshare authorityprovide gifts
organize dutieshospitalityfidelitywise budgetingskillfulness
support themfulfill their dutieshonor traditionsdeserve inheritancehonor their passing
restrain from evilnurture goodnessteach skillsarrange marriageprovide inheritance
SouthTEACHERS
commitments
reciprocal acts
rise to greet themattend to themeager receptivityserve themmaster their teaching
thoroughly instructensure comprehensionprovide well-roundednessprovide referralsensure safety
NadirWORKERS
To the left are shown the householder's commitments to and the reciprocal acts of employees and servants (representing the nadir, below the practitioner's body).
To the right are shown the householder's commitments to and the reciprocal acts of religious guides (representing the zenith, above the practitioner's body).
ZenithASCETICS
commitments
reciprocal acts
commitments
reciprocal acts
apt workjust wageshealth careperksleave time
rise earlystay lateno stealingwork wellallegiance
loving actsloving speechloving thoughtshospitalitymaterial support
restrain from evilnurture goodnessloving-kindnessenlightenclarifyteach go
(These sources are from books)
By this we can understand that:
"This practice of 'worshipping the six directions,' as explained by the Buddha, presupposes that society is sustained by a network of interlocking relationships that bring coherence to the social order when its members fulfill their reciprocal duties and responsibilities in a spirit of kindness, sympathy, and good will.... Thus, for early Buddhism the social stability and security necessary for human happiness and fulfillment are achieved, not through aggressive and potentially disruptive demands for 'rights' posed by competing groups, but by the renunciation of self-interest and the development of a sincere, large-hearted concern for the welfare of others and the good of the greater whole."
Next we know that He how to lead a non household life too. (Monk’s life)
In the vinaya pitaka we can find the rules of the monks to lead a proper non household life.
An introduction to vinaya pitaka
The Vinaya Pitaka, the first division of the Tipitaka is the textual framework upon which the monastic community (Sangha) is built. It includes not only the rules governing the life of every Theravada bhikkhu (monk) and bhikkhuni (nun), but also a host of procedures and conventions of etiquette that support harmonious relations, both among the monastics themselves, and between the monastics and their lay supporters, upon whom they depend for all their material needs.
When the Buddha first established the Sangha, the community initially lived in harmony without any codified rules of conduct. As the Sangha gradually grew in number and evolved into a more complex society, occasions inevitably arose when a member would act in an unskillful way. Whenever one of these cases was brought to the Buddha's attention, he would lay down a rule establishing a suitable punishment for the offense, as a deterrent to future misconduct. The Buddha's standard reprimand was itself a powerful corrective:
It is not fit, foolish man, it is not becoming, it is not proper, it is unworthy of a recluse, it is not lawful, it ought not to be done. How could you, foolish man, having gone forth under this Dhamma and Discipline which are well-taught, [commit such and such offense]?... It is not, foolish man, for the benefit of un-believers, nor for the increase in the number of believers, but, foolish man, it is to the detriment of both unbelievers and believers, and it causes wavering in some.
The monastic tradition and the rules upon which it is built are sometimes naïvely criticized — particularly here in the West — as irrelevant to the "modern" practice of Buddhism. Some see the Vinaya as a throwback to an archaic patriarchy, based on a hodge-podge of ancient rules and customs — quaint cultural relics that only obscure the essence of "true" Buddhist practice. This misguided view overlooks one crucial fact: it is thanks to the unbroken lineage of monastics who have consistently upheld and protected the rules of the Vinaya for almost 2,600 years that we find ourselves today with the luxury of receiving the priceless teachings of Dhamma. Were it not for the Vinaya, and for those who continue to keep it alive to this day, there would be no Buddhism.
It helps to keep in mind that the name the Buddha gave to the spiritual path he taught was "Dhamma-vinaya" — the Doctrine (Dhamma) and Discipline (Vinaya) — suggesting an integrated body of wisdom and ethical training. The Vinaya is thus an indispensable facet and foundation of all the Buddha's teachings, inseparable from the Dhamma, and worthy of study by all followers — lay and ordained, alike. Lay practitioners will find in the Vinaya Pitaka many valuable lessons concerning human nature, guidance on how to establish and maintain a harmonious community or organization, and many profound teachings of the Dhamma itself. But its greatest value, perhaps, lies in its power to inspire the layperson to consider the extraordinary possibilities presented by a life of true renunciation, a life lived fully in tune with the Dhamma.
(This introduction is picked up from internet by me)
Next we should see the Buddha have given to each character. Then we should give an example story from Tipitaka. Buddha usually uses examples to make the man understand a thing or realize the nature this is a way of Buddha in his teaching. For example in Dhammapda (Kuddhaka nikaya) there are many examples. When He gives advice. He used examples from the natural things in the world. Flowers, animals etc.
The story of Angulimala
There was once the son of a Brahmin (the highest "priestly" caste in India) in the court of King Pasenadi of Kosala, whose name was Ahimsaka. He was sent to Taxila for his studies. Ahimsaka was intelligent and obedient to this teacher; therefore he was liked by both the teacher and his wife. This made the other pupils jealous of him. So they went to the teacher and falsely accused Ahimsaka of having an immoral relationship with the teacher’s wife. At first, he did not believe them, but after hearing it a number of times, he thought it was true and vowed to have revenge on Ahimsaka. He thought that to kill him would reflect badly on him. His rage prompted him to suggest the unthinkable to the young and innocent Ahimsaka. He told his pupil to kill a thousand human beings and to bring the right thumb of each as payment for teaching him. Of course the youngster would not even think of such a thing, so he was banished from the teacher’s house and returned to his parents.
When his father learned why Ahimsaka had been expelled, he became furious with his son, and would hear no reason. On that very day, with the rain pouring down, he ordered Ahimsaka to leave the house. Ahimsaka went to his mother and asked her advice, but she could not go against the will of her husband. Next Ahimsaka went to the house of his betrothed (in accord with the ancient custom in India calling for betrothal of children long before their actual marriage), but when the family learned why Ahimsaka had been turned out of school, they drove him off. The shame, anger, fear, and despair of Ahimsaka drove him out of his mind. His suffering mind could only recollect the teacher’s order: to collect 1,000 human thumbs. And so he started killing, and as he killed, the thumbs he collected were hung on a tree, but as they were destroyed by crows and vultures, he later wore a garland of the fingers to keep track of the number.
Because of this he came to be known as Angulimala (finger garland) and became the terror of the countryside. The king himself heard about the exploits of Angulimala, and he decided to capture him. When Mantani, Ahimsaka’s mother, heard about the king’s intention, she went to the forest in a desperate bid to save her son. By this time, the chain around the neck of Angulimala had 999 fingers in it, just one finger short of 1,000.
The Buddha; learned of the mother’s attempt to dissuade her son from, and reflected that if he did not intervene, Angulimala, who was on the lookout for the last person to make up the 1,000, would see his mother and might kill her. In that case, he would have to suffer an even longer period for his evil kamma. Out of compassion, the Buddha left for the forest.
Angulimala, after many sleepless days and nights, was very tired and near exhaustion. At the same time, he was very anxious to kill the last person to make up his full quota of 1,000 and so complete his task. He made up his mind to kill the first person he met. As he looked down from his mountain perch, he saw a woman on the road below. He wanted to fulfill his vow to complete the 1,000 thumbs, but as he approached, he saw it was his mother. At the same time, the Buddha was approaching, and Angulimala had just enough presence of mind to decide to kill the wandering monk instead of his mother. He set out after the Blessed One with his knife raised. But the Buddha kept moving ahead of him. Angulimala just could not catch up with him. Finally, he cried out, "O Bhikkhu, stop, stop!" And the Enlightened One replied, "I have stopped. It is you who have not stopped." Angulimala did not catch the significance of these words, so he asked, "O bhikkhu! Why do you say that you have stopped while I have not?"
The Buddha replied, "I say that I have stopped because I have given up killing all beings. I have given up ill-treating all beings, and have established myself in universal love, patience, and knowledge through reflection. But you have not given up killing or ill treating others and you are not yet established in universal love and patience. Hence, you are the one who has not stopped." On hearing these words Angulimala was recalled to reality, and thought, these are the words of a wise man. This monk is so very wise and so very brave that he must be the leader of the monks. Indeed, he must be the Enlightened One himself! He must have come here specially to make me see the light. So thinking, he threw away his weapons and asked the Blessed One to admit to the Order of the bhikkhus, which the Buddha did.
When the king and his men came to capture Angulimala, they found him at the monastery of the Buddha. Finding that Angulimala had given up his evil ways and become a bhikkhu, the king and his men agreed to leave him alone. During his stay at the monastery, Angulimala ardently practiced meditation.
Angulimala had no peace of mind because even in his solitary meditation he used to recall memories of his past and the pathetic cries of his unfortunate victims. As a result of his evil kamma, while seeking alms in the streets he would become a target of stray stones and sticks and he would return to the Jetavana monastery with broken head and blood flowing, cut and bruised, to be reminded by the Buddha: "My son Angulimala. You have done away with evil. Have patience. This is the effect of the evil deeds you have committed in the existence. Your evil kamma would have made you suffer through innumerable existences had I not met you."
One morning while going on an almsround in Savatthi, Angulimala heard someone crying out in pain. When he came to know that a pregnant lady was having labor pains and facing difficulty to deliver the child, he reflected, all worldly beings are subject to suffering. Moved by compassion, he reported the suffering of this poor woman to the Buddha who advised him to recite the following words of truth, which later came to be known as Angulimala Paritta. Going to the presence of the suffering woman, he sat on a seat separated from her by a screen, and uttered these words:
Sister, since the day I became an arahat I have not consciously destroyed The life of any living beings. By this truth, may you be well And may your unborn child be well.
Instantly the woman delivered her child with ease. Both the mother and chid were well and healthy. Even today many resort to this paritta.
Angulimala liked living in solitude and in seclusion. Later he passed away peacefully. As an arahant, he attained parinibbana.
Other bhikkhus asked the Buddha where Angulimala was reborn, and when the Blessed One replied, my son Angulimala has attained parinibbana, they could hardly believe it. So they asked whether it was possible that such a man who had in fact killed so many people could have attained parinibbana. To this question, the Buddha replied, "Bhikkhus, Angulimala had done much evil because he did not have good friends. But later, he hound good friends and with their help and good advice he became steadfast and mindful in practicing the dhamma and meditation. Thus, his evil deeds have been overwhelmed by good kamma and his mind has been completely rid of all defilements."
The Buddha said of Angulimala
"Whose evil deed is obscured by good, he illumines this world like the moon freed from a cloud."
The power of love and compassion are stronger than any evil, and are absolute conditions for awakening.
From this we can understand the stories in Buddhism also a communication to make people understand the doctrine of the Buddha. And also the deep teachings of The Buddha. Specially we can say that the conclusion of the Buddha’s teaching is the Buddhist handbook The Dhammapada (khuddakanikaya) .
The Dhammapada
The Dhammapada, a collection of 423 verses in 26 chapters, has been a source of daily inspiration to many people, Buddhists and non-Buddhists alike who are attracted to the grand and unequivocal moral teaching of the Buddha.
The trust of the book is on living a morally-pure life in a mental state of steadfast mindfulness.
The opposite and sorry condition is to be asleep, ignorant and unaware.
Despite its high calling, the Dhammapada (also spelt Dharmapada) is full of simple work-a-day illustrations and examples that the Buddha uses in driving home his lessons.
In Chapter 4, Flowers, for instance, the Buddha says, "As a bee gathers the nectar of a flower and flies away without destroying its beauty or fragance, so let the sage wander in this life. Think not of the faults of others, of what they have done or not done. Think rather of your own misdeeds and negligences." (v.49, 50)
Who is the sage but one "who for himself or for others, wishes not for sons or for power or wealth. And if he wishes not for success above righteousness, then he is good, wise and virtuous." (v.84)
The Dhammapada can be read and re-read throughout life. Each reading brings spiritual renewal, stirs the reader to pursue the path of light, and strengthens him to fight the temptations of worldly pleasures.
Time and again the reader is exhorted to avoid evil deeds "as a merchant who carries much wealth but with a small escort avoids a dangerous road, or as a man who values his life avoids poison." (v.123)
In Chapter 7, achieving sainthood (an Arhat), the Buddha says: "The gods envy him whose senses have been subdued like horses well-broken in by the driver; such a person who does his duty in life is enduring like the earth, firm as a pillar, clear as a lake without mud, and free forever from the wheel of birth and rebirth." (v.94, 95)
The Dhammapada goes into great length on the practical difficulties of moral living. It talks about anger, thoughtlessness, strong drinks, lying, mischief-making, corruption, sexual pleasure, meanness, and scores of other vices. Even the dull repetition of sacred verses is a taint on a man's character!
"But the greatest of all taints is ignorance. Cast of this taint," urges the Buddha, "and become pure." (v.242) Ultimately, the worse possible sin is deliberate ignorance of the truth.
But as the Buddha points out, "As rain does not break through a well-thatched house, so passion does not break through a well-guarded, reflecting mind." (v14)
Read then the Dhammapada and experience the joy of spiritual awakening, knowledge and self-discipline.
Even on his deathbed the Buddha gives this practical advice to Ananda, one of his most faithful disciples:
"You must be your own lamp and refuge. Take refuge in nothing outside yourself. Hold firm to the Truth as a lamp and a refuge, and do not look for anything as refuge besides yourself. A monk becomes his own lamp and refuge by continually looking on his body, feelings, perceptions, moods and ideas in such a manner that he conquers the cravings and depressions of ordinary men, and is always strenuous, self-possessed and collected in mind.
"Whoever among my disciples does this, either now or when I am dead, if he is anxious to learn, will reach the summit."
From these examples we can understand that the Dhammapada is the most important Dhamma communication of the people. It’s very clear and easy to understand to everyone not like as deep as Abhidhamma, paticca samuppada.
Finally in conclusion we can say that not only Dhammapada jataka stories we can take the holy Tipitaka as our Dhamma communication to everyone Buddhists and non Buddhists.
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