Buddhist phenomenology

Buddhist phenomenology

Other uses include dharma, normally spelled with a small "d" (to differentiate), which refers to a phenomenon or constituent factor of human experience. This was gradually expanded into a classification of constituents of the entire material and mental world. Rejecting the substantial existence of permanent entities which are qualified by possibly changing qualities, Buddhist Abhidharma philosophers enumerated lists of dharmas which varied by school. They came to propound that these "constituent factors" are the only type of entity that truly exists (and only some thinkers gave dharmas this kind of existence). This notion is of particular importance for the analysis of human experience: Rather than assuming that mental states inhere in a cognizing subject, or a soul-substance, Buddhist philosophers largely propose that mental states alone exist as "momentary elements of consciousness" and that a subjective perceiver is assumed.
One of the central tenets of Buddhism, is the denial of a separate permanent "I", and is outlined in the three marks of existence.

1. Dukkha - Suffering or unsatisfactoriness (Pali: Dukkha)
2. Anitya - Change/Impermanence (Pali: Anicca)
3. Anatman - Not-Self (Pali: Annatta)

At the heart of Buddhism is the understanding of all phenomena as dependently originated.
Later, Buddhist philosophers like Nāgārjuna would question whether the dharmas (momentary elements of consciousness) truly have a separate existence of their own. (i.e. Do they exist apart from anything else?) Rejecting any inherent reality to the dharmas, he asked (rhetorically):

śūnyeṣu sarvadharmeṣu kim anantaṁ kimantavat
kim anantam antavac ca nānantaṁ nāntavacca kiṁ
kiṁ tad eva kim anyat kiṁ śāśvataṁ kim aśāśvataṁ
aśāśvataṁ śāśvataṁ ca kiṁ vā nobhayam apyataḥ 'tha
sarvopalambhpaśamaḥ prapañcopaśamaḥ śivaḥ
na kvacit kasyacit kaścid dharmo buddhena deśitaḥ|

When all dharmas are empty, what is endless? What has an end?
What is endless and with an end? What is not endless and not with an end?
What is it? What is other? What is permanent? What is impermanent?
What is impermanent and permanent? What is neither?

Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending;
There is no dharma whatsoever taught by the Buddha to whomever, whenever, wherever.
--Mūlamadhyamakakārikā, nirvṇānaparīkṣā, 25:22-24

[edit] Righteousness

According to S. N. Goenka, teacher of Vipassana meditation, the original meaning of dhamma is "dhareti iti dharmma", or "that which is contained". Dharma in the Buddhist scriptures has a variety of meanings, including "phenomenon" and "nature" or "characteristic". Dharma also means "mental contents," and is paired with citta, which means heart-mind. The pairing is paralleled with the combining of kaya (body) and vedana (feelings or sensations which arise within the body but are experienced through the mind), in major sutras such as the Mahasatipatthana sutra.
Dharma is also used to refer to the teachings of the Buddha, especially the discourses on the fundamental principles (such as the Four Noble Truths and the Noble Eightfold Path), as opposed to the parables and to the poems.

[edit] Ch'an

Dharma is employed in Ch'an in a specific context in relation to transmission of authentic doctrine, understanding and bodhi; recognized in Dharma transmission.

[edit] Jainism

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Main article: Dharma (Jainism)

In Jainism, dharma is natural. Acharya Samantabhadra writes, Vatthu sahavo dhammo: "the dharma is the nature of an object". It is the nature of the soul to be free, thus for the soul, the dharma ia paralaukika, beyond worldly. However the nature of the body is to seek self-preservation and be engaged in pleasures. Thus there are two dharmas.

[edit] The two Dharmas

Acharya Haribhadra (approx. 6-7th cent.) discusses dharma in Dharma-Bindu. He writes (Translation by Y. Malaiya): soayam-anuṣṭhātṛ-bhedāt dvi-vidho
gṛhastha-dharmo yati-dharmaś ca |
Because of the difference in practice, dharma is of two kinds, for the householders and for the monks.
tatra gṛhastha-dharmo api dvi-vidhaḥ
sāmanyato viśeṣataś ca |
Of the householder's dharma, there are two kinds, "ordinary" and "special"
tatra sāmanayato gṛhastha-dharmaḥ kula-krama-agatam-anindyaṃ
vibhavady-apekshayā nyāto anuṣṭhānaṃ |
The ordinary dharma of the householder should be carried out according to tradition, such that it is not objectionable, according to ones abilities such as wealth, in accordance with nyaya (everyone treated fairly and according to laws).
Somadeva suri (10th c.) terms the "ordinary" and "special" dharmas laukika ("worldly") and pralaukika ("extra-worldly") respectively:
dvau hi dharmau gṛhasthāṇam, laukikaḥ, pāralaukikaḥ |
lokāśrayo bhavedādyah, parah syād-āgama-āśrayaḥ ||
A householder follows both laukika and the paralaukika dharmas at the same time.