Exploring the Path - Pāli Course

No ce buddhaṃ sareyyātha, lokajeṭṭhaṃ narāsabhaṃ;
Atha dhammaṃ sareyyātha, niyyānikaṃ sudesitaṃ. …
Evaṃ buddhaṃ sarantānaṃ, dhammaṃ saṅghañca bhikkhavo;
Bhayaṃ vā chambhitattaṃ vā, lomahaṃso na hessatī’ti.¹

If you do not recall the Buddha, the highest in the world, the foremost of men
Then you should remember the Dhamma, leading to salvation, so well explained …
If in this manner you remember either the Buddha, the Dhamma or the Saṅgha, Bhikkhu,
Fear, stupefaction and your hair’s standing on end will be no more!

The term dhammānussati refers to a beneficial and supportive way of mental reflection on the qualities of the Dhamma.

Dhamma has a vast array of meanings.

Based on the root dhr — dhareti (to hold, carry, support), Dhamma expresses the intrinsic nature of respective objects that it describes. Therefore, it may include everything from microcosmos to universal cosmic laws making it difficult to find an equivalent single translation. It may refer to nature, the law of nature, states and principles, things, phenomena, etc., but is often and especially used to describe the teaching of the Buddha.

… imaṃ dhammadesanaṃ uggahetabbaṃ² pariyāpuṇitabbaṃ dhāretabbaṃ, vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ…³

… this teaching of the Dhamma should be properly acquired, penetrated and purified, kept in mind, taught and this very path developed …

The difficulty in finding an equivalent connotation and translation into any other language for the term Dhamma has been expressed through various scholarly interpretations. The Pāli Text Society’s (PTS) dictionary uses nearly four full pages about the manifold usages and the wealth of meanings of Dhamma. Venerable Bhikkhu Bodhi points out in the Introduction to his translation of the Saṃyuttanikāya that rendering Dhamma simply as the teaching of the Buddha even fails to convey the fundamental principles of truth, virtue and liberation that are discovered by all Buddhas of all times: “It is the timeless law in which reality, truth and righteousness are merged in a seamless unity and also the conceptual expression of this law in a body of spiritual and ethical teachings that lead to the highest goal, Nibbāna.”

In the translations used in this Pāli course, Dhamma remains untranslated when used in this context. In the context of other references, suitable expressions are chosen which try to convey the respective meanings that are expressed in Pāli.

The term anussati, (anu + s + sati – literally ‘following up, along with’ + ‘recollection, remembrance’, ‘proper attention to’, ‘awareness’, ‘mindfulness’) highlights the mental encouragement and support one may achieve from focussing on the qualities that are comprised in such recollection. The commentaries mention the following.

• Six recollections: “Cha anussatiṭṭhānāni – buddhānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.”

• Ten recollections: “Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti⁴ imā dasa anussatiyo.”⁵

The verses quoted above, at the beginning of this Introduction, are taken from the Dhajaggasutta⁶ and affirm that in any situation of distress, a meditator should take refuge into the Buddha, the Dhamma or the Saṅgha to gain reinforced energy in his proceedings. This signifies that they should reflect on the essence and truths that are generally highlighted in the teaching.

Remembering any of these qualities — one’s own merits, the short term of life and the possibility of its termination, or the re-establishing of concentration in general — provide fortified vigour and strength, as long as they are based on proper understanding and enlightened faith rather than on hope and yearning.

Thus, one may take proper encouragement from the following guidance of the Buddha who uttered this while visiting the Venerable Vakkali, who at that time was gravely ill. Suffering from severe disease he expressed his joy in seeing the Enlightened One.⁷ He also mentioned that for a long time he wanted to approach the Buddha but due to his feebleness wasn’t able to do so.⁸ Here he was reminded by the Buddha.

… Alaṃ, vakkali, kiṃ te iminā pūtikāyena⁹ diṭṭhena?

Yo kho, vakkali, dhammaṃ passati so maṃ passati; yo maṃ passati so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passati; maṃ passanto dhammaṃ passati.

… As a matter of fact, Vakkali, what would you gain from seeing this putrid body?

It is, Vakkali, the one who sees the Dhamma who sees me. It is he, who sees me who sees the Dhamma. Because, Vakkali, in seeing the Dhamma one sees me, and in seeing me he sees the Dhamma.

Then the Buddha advises the Venerable Vakkali to focus on the Dhamma and instead to recognize the three characteristics: the impermanent nature, the suffering and non-self-character in the five aggregates of attachment (pañca upādānakkhandhā — matter, sensations, perception, mental conditioned reaction and consciousness).

Taṃ kiṃ maññasi, vakkali, rūpaṃ niccaṃ vā aniccaṃ vā’ti? Aniccaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’ti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti? No hetaṃ, bhante. Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’ti? “Aniccaṃ, bhante” …pe… eso me attāti? “No hetaṃ, bhante”. “Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti¹⁰ pajānātī”ti.¹¹

At another occasion the Buddha advised a layperson by the name of Mahānāma to practise in the following way:

Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ¹² cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa¹³ tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha.¹⁴

At a time where, Mahānāma, the noble disciple recollects the special qualities of the Dhamma, then on such an occasion his mind is not obsessed by craving, nor by aversion or by delusion, his mind gets straight thus inspired by the Dhamma.

For the purpose of proper comprehension, reflection and fruitful recollection the respective qualifications as highlighted in the commentaries and the Visuddhimaggo shall be summarised here.

• svākkhāto — clearly expounded, well proclaimed, unmistakeably explained

In general the Dhamma, when it is explained by the Buddha provides visible results and is beneficial from the beginning to the very end:

… tattha pariyattidhammo tāva svākkhāto ādimajjhapariyosānakalyāṇattā¹⁵ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanattā¹⁶ ca.¹⁷

… Thus the teaching of the Dhamma is clearly expounded because it is beneficial in the beginning, in the middle, and in the end, and because it is filled with correct wording full of meaning, complete in itself, utterly pure and displaying the holy life.

It is further said that every single stanza of the Buddha’s teaching is beneficial when starting with the first word, good in the middle with the second word, third, etc., and throughout to the last word, because the Dhamma is altogether excellent. Dhamma is well-reasoned, explicit in meaning and consistent with cause and appropriate example - thus inspiring to those who listen.

… sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo.

Dhamma is likewise beneficial from the very beginning as it encourages morality and an ethical and healthy lifestyle, it thus enables proper ability of concentration which, when utilised to walk the path and applied through the meditation of Vipassana will result in the respective fruits and final liberation.

• sandiṭṭhiko — to be seen for oneself, visible here and now

The qualities of Dhamma and its benefits are sandiṭṭhiko because, as the Buddha explained to Mahānāma, when recollecting these special qualities, then on such an occasion one’s mind has removed the three roots unwholesome roots of raga, dosa and moha. At such a situation the Noble Disciple can directly encounter the Noble Path as his mind is free from these impure roots.

… ettha pana ariyamaggo tāva attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabboti sandiṭṭhiko.

and one can clearly see, with these roots abandoned the real good in its true nature for oneself, for both and for all others. Thus the Dhamma is sandiṭṭhiko.

Rāge pahīne (dose pahīne … mohe pahīne) attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hotī’ti.¹⁸

• akāliko — giving results here and now, onward-leading, not delayed.

The Dhamma is akāliko because the results take ‘no time’, it gives fruit and positive results immediately.

• ehipassiko — inviting one to come and see, inviting to inspection.

The Dhamma is ehipassiko worthy of inspection and inviting for others in the way that they are invited to ‘Come and see this Dhamma’. Why? Because one ‘owns’ the luck of having discovered it, found it worthwhile and experienced its purity:

ehi passa imaṃ dhamman’ti evaṃ pavattaṃ ehipassavidhiṃ¹⁹ arahatīti ehipassiko. Kasmā panesa taṃ vidhiṃ arahatīti?

Vijjamānattā parisuddhattā ca.

• opaneyyiko — leading straight to the goal, onward leading.

And lastly the Dhamma is opaneyyiko on account of one’s own individual mental development based on one’s experience:

… bhāvanāvasena attano citte upanayanaṃ²⁰ arahatīti opanayiko.

• paccattaṃ veditabbo viññūhī — capable of being realized by any intelligent person,
  it can be directly experienced by a wise person.

The Dhamma, when applied, practised and developed in general matures within and its conspicuous qualities and beneficial results manifest themselves clearly for the one who is walking on the path. That is why it is said:

Apica svākkhāto ayaṃ dhammo. Kasmā? Sandiṭṭhikattā. Sandiṭṭhiko, akālikattā. Akāliko, ehipassikattā. Yo ca ehipassiko, so nāma opaneyyiko hotīti.

And further this Dhamma is clearly expounded. Why is it clearly expounded? It is clearly expounded because it is giving results here and now. It is giving results here and now because it invites to be realised by oneself. And what invites to be realised by oneself is leading straight towards the goal.

The Dhamma has to be realized by oneself to achieve the expected results. Only then it is truly paccattaṃ veditabbo viññūhī, as it cannot be recognized:

… Tasmā na esa parassa sīse ābharaṇaṃ²¹ viya daṭṭhabbo, attano pana citteyeva daṭṭhabbo, anubhavitabbo viññūhīti vuttaṃ hoti. Bālānaṃ pana avisayo cesa.

… like an ornament on another person’s head can be seen, but rather it gets evident only in one’s own mind. What is meant is that it can be applied by a wise person, but it is not the domain of fools!

Therefore, the great Burmese saint of Vipassana meditation invites us in the following way.

“The time clock of Vipassana has now struck – that is for the revival of Buddha-Dhamma Vipassana in practice. We have no doubt whatsoever that definite results will accrue to those who would with an open mind sincerely undergo a course of training under a competent teacher – I mean results which will be accepted as good, concrete, vivid, personal, here and now – results which will keep them in good stead and in a state of wellbeing and happiness for the rest of their lives.” ²²

—Sayagyi U Ba Khin