Among its many uses, dharma can mean ultimate reality or truth. Thus, it makes sense to us when the Buddha makes this well known statement: "He who sees dharma sees me, he who see me sees dharma" (S. iii. 120). The reason we are sure this is the right meaning of dharma, at least in this context, is because the Buddha is said to have realized the dharma, i.e., the truth or ultimate reality, upon his awakening.
“The dharma obtained by me is profound, of deep splendor, difficult to see, difficult to understand, incomprehensible, having the incomprehensible as its scope, fine, subtle, the sense of which can only be understood by the wise” (Catusparisat Sutra).
Almost conversely, dharma can refer to finite things, mental states, or qualities. Accordingly, anything that is an effect or, the same, dependently originated is also a dharma. In the Mahahatthipadopama Sutta Sariputta attributes the following saying to the Buddha, himself:
“He who sees dependent arising sees dharma; he who sees dharma sees dependent origination” (Ps II 230).
In the above, the dharma is not truth or ultimate reality or nirvana. It something else. It is something finite—an effect. This dharma will also pass away since its nature is inadequate to the real Dharma which is never originated so that it cannot pass away.
After the Buddha realized the real Dharma (not the finite one) he attempted to teach his followers the Dharma by the dharma, dharma now meaning the body of teachings. He likened this dharma, or the body of teachings, to a raft which is instrumental in crossing a great stretch of water to the yonder shore which is secure.
“Monks, as a man going along a highway might see a great stretch of water, the hither bank dangerous and frightening, the further bank secure, not frightening, but if there were not a boat for crossing by or a bridge across for going from the not-beyond to the beyond, this might occur to him: `This is a great stretch of water, the hither bank dangerous and frightening, the further bank secure and not frightening, but there is not a boat for crossing by or a bridge across for going from the not-beyond to the beyond. Suppose that I, having collected grass, sticks, branches and foliage, and having tied a raft, depending on that raft, and striving with hands and feet, should cross over safely to the beyond?' Then, monks, that man, having collected grass, sticks, branches and foliage, having tied a raft, depending on that raft and striving with his hands and feet, might cross over safely to the beyond. To him, crossed over, gone beyond, this might occur: 'Now this raft has been very useful to me. I, depending on this raft, and striving with my hands and feet, crossed over safely to the beyond. Suppose now that I, having put this raft on my head, or having lifted it on to my shoulder, should proceed as I desire?' What do you think about this, monks? If that man does this, is he doing what should be done with that raft?”
“No, Lord.”
“What should that man do, monks, in order to do what should be done with that raft? In this case, monks, it might occur to that man who has crossed over, gone beyond: 'Now, this raft has been very useful to me. Depending on this raft and striving with my hands and feet, I have crossed over safely to the beyond. Suppose now that I, having beached this raft on dry ground or having submerged it under the water, should proceed as I desire?' In doing this, monks, that man would be doing what should be done with that raft. Even so, monks, is the Parable of the Raft dhamma [dharma] taught by me for crossing over, not for retaining. You, monks, by understanding the Parable of the Raft, should get rid even of (right) mental objects, all the more of wrong ones” (M. i. 134-135).
The Buddha, of course, didn’t mean for the man to leave the further shore of nirvana which had just reached which was the Dharma. He meant for him to set aside the teachings and disciplines which were instrumental in getting the man to the safety of nirvana.
We can see that dharma has a number of different meanings. We have to be careful how we read the words of the Buddha. For example, when we read the following passage from the Lotus Sutra we have to understand that "all dharmas" refers to dependently originated things which are finite and subject to destruction.
“He who knows these things and that all dharmas have the nature of illusion and dreams, that they are pithless as the stem of the plantain, and similar to an echo; and who knows that the triple world throughout is of that nature, not fast and not loose, he knows rest.”
try researching sabbe dhamma, AE. Cause' you dont seem to know.
http://www.attan.com/sabbe.html
Posted by: V | September 27, 2009 at 01:53 PM