The concept of Dharma in Buddhism. The term Dharma is also combined with the term Vinaya (law), and forms the phrase Dhamma-Vinaya, which refers to the teachings and precepts taught and prescribed by the Buddha to his disciples. His practice followed. > What is Buddhism? In Buddhism, first of all, Dharma (Dhamma/Dharma) refers to the teachings of the Buddha (Buddha Dhamma), or the teachings of the Buddha (Buddhavacana). The term Dharma is also combined with the term Vinaya (law), and forms the phrase Dhamma-Vinaya, which refers to the teachings and precepts taught and prescribed by the Buddha to his disciples. His practice followed. But the concept of Dharma in Buddhism is not limited to that scope, but has broader connotations, even in early Buddhism. In the bible (Ariyapariyesanasuttam, Central region), Dharma is considered as the law of Dependent Origination. A passage in the Prayer Bible says: "This Dharma, as witnessed by me, is profound, hard to see, difficult to realize, quiet, sublime, super logical, and wonderful, only the wise can understand it. And this crowd is fond of lust, lustful, lustful. For the masses who like to love, to love to love, to love to be loved, it is difficult to see the theorem of Idapaccāyata Paticcasamuppada (Dharma Dependent Origination); this fact is hard to see; That is, the purification of all actions, the elimination of all birth and clothing, the cessation of craving, the separation of covetousness, the cessation of all, and Nirvana." (Translated by Minh Chau). Dharma has the meaning of the actual essence, is considered a synonym for "Tathagata". Discussing a few things about Buddhism and Medical Science according to this passage, the Buddha's realization is the "realization of the "theorem of medicine-nature dependent origination"; and Dharma in this context refers to a “theorem,” or a natural law. This sutta also mentions the event that Brahma Sahampati requested the Buddha to teach the Dharma, and then the Buddha went to Sarnath to give the first discourse called the Zhuan Falun (Dharmacakrapravartana-sutta) to the five venerable Kieu brothers. Tran Nhu. The Sutra of Zhuan Falun talks about the Four Noble Truths. The Dharma in the Zhuan Falun is, at one level, seen as the truths (satya), that is, the truth about suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. The Dharma in this sutta is also an understanding of Dependent Origination, and more broadly includes the meaning of Precepts-Concentration-Wisdom. In the Nikaya we come across passages of sutras that say that whoever sees the Dharma will see the Buddha, and whoever sees the Buddha will see the Dharma. For example, a passage in the Great Nirvana Sutra says: "Whoever sees the Dharma sees the Buddha; whoever sees the Buddha sees the Dharma." And elsewhere, in the Vakkali Sutta, we come across a similar passage: "O Vakkali, those who see the Dharma, they see me." Of course, "seeing the Dharma" in the context of the Great Nirvana Sutra means understanding the teachings of the Buddha; and whoever understands and practices in accordance with the Buddha's teachings, that person sees the Buddha. However, the Buddha's disciples did not have the same way of thinking. Because the Dharma, even in the Nikayas, was understood as a universal principle, the law of dependent origination, and so later people understood this verse in different ways. And maybe this is the basis for the doctrine of the Three Bodies of the Buddha (trikāya) formed later. Because the Dharma has been identified with the Buddha, the Dharma from the very beginning is not only understood as the Buddha's teaching, but also for the law of dependent origination, and which can be seen as the "true nature" of things, the Buddha was gradually identified with Reality. And then he had not only the form body (rūpakayā), but also the dharmakaya (dharmakayā). Of course, the doctrine of the Three Bodies of the Buddha is not based solely on this single verse, but is also influenced by other factors. For example, the following passage is also said to be the basis on which the doctrine of the Three Bodies of the Buddha is built: "Bhikkhus, there is unbornness, non-existence, unmade, unconditioned, monks-- If, bhikkhus, there were no unborn, non-existent, unmade, unconditioned, then the detachment from birth, being, being made, and conditioned would not be presented here. Because, bhikkhus, there is that which is unborn, not existing, not made, and unconditioned, so there is an expulsion from birth, existence, being, and conditioned." However, It is also possible that the doctrine of the Three Bodies of the Buddha derives from the belief that the Buddha is self-born (upapāduka) in the Mahāsāṅghika. Since this article focuses on understanding the concept of Dharma, I will not go into detail about presenting the doctrine of the Three Bodies of the Buddha here. Precepts are the life span of Buddhism, Dharma, and they also mean integrity or rightness, and have moral meanings. Elsewhere, Dharma has the connotation of the essence of reality, considered a synonym for "Tathagata". But the Tathagata here is no longer another name of the Buddha, but is "synonymous" with "Dharma body, Brahma body, Dharma body, Brahma body". A passage in the Agganna Sutta (Agganna Sutta) writes: "Vāsettha, you, born differently, with different names, different natures, different pedigrees, have left home, left home, and live a different life. homeless. If someone asks: 'Who are you?', you need to answer: 'We are monks, under the leadership of Shakyamuni.' Vāsettha, whoever has faith in the Tathagata, that faith is settled, grounded, settled, and secure, a faith that is not carried away by ascetics, brahmins, gods, and Maras, Brahma or any other person in the world, he can say: 'I am the genuine son of the Blessed One, born from the mouth, born of the Dharma, created by the Dharma, an heir of the Dharma.' Why? This, Vāsettha, because they are synonyms for the Tathagata is the Dharma body, the Brahma body, the Dharma body, and the Brahma body.” (HT. Minh Chau translation). In the Nikaya, Dharma also refers to objects of mind (mind). The eye, the eye, the female body, the tongue, the body, and the mind are the six cognitive faculties, and their six objects are form, body, smell, taste, touch, and dharma. The Dharma here is only for concepts or concepts, ideas... The Dharma in Nikaya is also for the phenomenon of gender. For example, The Dhammapada Sutra says: "Mind is the precedent of dharmas..." Dharma also means deeds, words, attitudes, behavior, states of mind.... For example, in the sutras there are terms like kusala dhamma (good dhamma). ) and akusala dhamma (non-virtue). And the Pali dictionary (Margaret Cone) defines kusala dhamma as right action or practice, good conduct, virtue, factors that create happiness… And akusala dhamma is the opposite. Dharma also means integrity or correctness, which has a moral meaning. For example, in the Nikaya we find the term Dhammarājā (dhamma king), for a wise king. Dhammarājā is a synonym for Cakravartī-rāja, Wheel-turning-King. A Wheel-turning King is a righteous ruler, i.e. ruler of the kingdom with morality and reason, properly perform his responsibilities and duties… The Great Emperor Asoka and his career of propagating the Buddhadharma (P. Dhamma, S. Dharma) is the most important term in the Abhidharma. This term is translated as "state", "phenomenon" or "fundamental factor".... The Dhamma in the Abhidhamma is the third organ in the Threefold Tripitaka. organ (Tipitaka). The followers of the Vaibhāṣikā school believe that the Abhidharma was taught by the Buddha himself. Buddhaghosa in the Maha-atthakatha also said that it was the Buddha who preached Abhidharma to his mother in the Dao Loi heaven. And in general, most followers of Theravada Buddhism believe that the Abhidharma books were preached by the Buddha himself, with the exception of Katthavatthu, which was later compiled by Moggaliputta Tissa. But followers of the Sutras (Sautrāntika) do not accept this view, arguing that the Abhidharma was not taught by the Buddha, but by his disciples later. Abhidharma is often translated as "overcoming the dharma" (abhi = higher; dhamma = dharma), indicating the teaching that leads the practitioner to a higher wisdom. Abhidharma is also translated as "the opposite" (abhi = relating to; dhamma = dharma), relating to the Dharma; also translated as "incomparable dharma", the dharma is incomparable... We now have the Abhidharma of different Buddhist sects, such as the Abhidhamma of the Theravada school. (Theravada) and Abhidharma of the Sarvāstivāda family. Abhidharma can be seen as a system of doctrines presented in the canon, attempts to use the teachings of the suttas to create a systematic description of all phenomena. In the Nikaya we see man and the world divided into the five aggregates (skandha), the 12 bases (āyatana) and the 18 precepts (dhātu). The five aggregates are the five elements that make up a person, including form, feeling, perception, mental formations, and consciousness. The 12 sense bases include eyes, ears, nose, tongue, body, and mind, and their six perceived objects are form, sound, smell, taste, touch, and mental objects. And the 18 precepts include the six senses that come into contact with the six perceived objects and the six consciousnesses that result from this contact. However, the canon did not arrange these categories systematically, but the Abhidharma himself did this work through the analysis. Dharma (P. Dhamma, S. Dharma) is the most important term in the Abhidharma. This term is translated as "state", "phenomenon" or "fundamental factor"... Theravada classification of the Dharma is later presented more systematically in Buddhadatta's Abhidhammāvatarā. Some Comments on the Buddhadharma and the Science of Distinction in Theravada's Abhidharma. Dhammasaṅgaṇi divides things into groups of wholesome (kusala), unwholesome (akusala) and neutral (avyākata). Neutral dhammas are further classified into four groups: fruition consciousness (vipākacitta), indeterminate consciousness (kriyācitta), form (rūpa), and nirvana (nirvana). Theravada's classification of the Dharma is later presented more systematically in Buddhadatta's Abhidhammāvatarā. The Dharma here includes 170 elements and is divided into four groups: rupa, mind, mental factors, and nirvana. Buddhaghosa defines dhamma as something that can maintain its own nature, while Buddhadatta holds that dhamma has general and particular characteristics. The definition of Buddhaghosa is similar to the definition of Dharma: "receiving the self-nature, the demon is born with the solution." (Anything that can keep its own shape and properties, so that when we look at it we can distinguish it from other things, that is called dharma). The Division of Dharma in the Abhidhamma of the Order of Neptunes is a sect that systematically divides the Dharma. The Abhidharma of the Nirvana School divides dharma into 75 elements. And these 75 dharmas are divided into five groups: materiality (rūpa) has 11; mind (citta) has 1; center (caitta) has 46; mind incompatible activities (cittaviprayukta) have 14; and the unconditioned dharma (asaṃkṛta) consists of 3. While on the one hand the Sarvāstivāda class denies a permanent self, On the other hand, this sect holds that dharmas are real. 75 dharmas are actual factors that exist through past, present, and future times: "the real three worlds, the eternal dharma entity." The definition of Buddhaghosa is similar to the definition of Dharma: "receiving the self-nature, the demon is born with the solution." The Distinction of the Mind Only School (Yogācāra) The Mind Only School divides dhammas into 100 elements, and groups them into five groups: dhamma (citta) has 8 dhamma possessions (caita) has 51 rupa (rūpa) has 11 The mind that does not correspond to the dhammas (citta-viprayukta-saṃskāras) has 24 akusala dhammas (asaṃskṛta) has 6 mind-only schools that hold that all dharmas are unreal, just a projection of consciousness. But Duy Thuc sect admits that perception is real. The alaya consciousness in the Mind Only School has become a reality, and phenomenal phenomena arise above this reality. When the first five consciousnesses (eye, ear, billions, truths, and body-consciousness) turns into Citadel of the Wise, Consciousness into Wonderful Observational Wisdom, Manna Consciousness into Equality of Nature, and Alaya Consciousness into Great Perfection, the practitioner will attain Nirvana. -table. The Alaya consciousness has come close to a self, even though the Mind Only School rejects a permanent, unchanging self. The Middle Way also does not accept the view of the Mind Only School - The Madhyamika view of the Middle Way Dharma considers all dharmas to have no real substance, ie all dharmas are not counted in their essence, because because all dharmas are dependently arisen and interdependent: "The cause and effect of the law of birth of the self means that there is no Heron name because of the false name of the Heron name, the middle path meaning." (The dharmas are dependently born I say no. Also called pseudo-name Also called the Middle Way meaning). The Madhyamaka school rejects the Nirvanas view that all dharmas are real. Madhyamaka also does not accept the Consciousness Only view of consciousness as an entity that exists behind the phenomenal world. Phenomenal phenomena, as the Diamond Sutra says, are like illusory dreams, like dew, and like lightning (Needs to be in violation of law / Like a dream in an illusion / Like a heron like a dictionary / Like a vision).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/6/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.