First Announcement of the Fourth Biannual International Conference
On Dharma and Abhidharma

We have chosen the proposed theme for this conference to discuss the term 'Dharma' in general and 'Abhidharma' in particular as understood in Buddhism. The Pali term Abhidhamma is composed of abhi which means subtle, or higher or ultimate and Dhamma which means truth or doctrine. Abhidhamma therefore means subtle or ultimate truth or doctrine.

The word Dharma in Sanskrit or Dhamma in Pali occurs in all religious thought in and is subject of philosophical discussion in ancient India.

It is difficult to provide a single concise definition for "Dharma" (life' fails to convey the connoted complexity); the word has a long and varied history and complex set of meanings and interpretations. In general the meaning of the word is that which is established or firm, steadfast decree, statute, ordinance, law, usage, practice, customary observance or prescribed conduct, duty, right, justice, virtue, morality, religion, religious merit, good works. Of these, that which is established firm, seems to have been the most ancient. "Dharma" is cognate with Latin 'firmus', from which is derived the word "firm". Meanings related to law, morality, scripture, and teachings were probably acquired through analogy, by being regarded as firm and called as such for the phenomenological or psychological meaning "Prithivim Dharmana Dhritam" - 'To the Earth is supported / upheld by Dharma.'(Atharva Veda).

Dharma is a Sanskrit term and a concept commonly used in eastern religion. Simply explained, it is the way of higher Truths, a life style that leads to minimum accumulation of 'karma' and is therefore the fastest of the paths to personal liberation. " Verily, that which is Dharma is truth Therefore they say of a man who speaks truth, "He speaks the Dharma", Or of a man who speaks the Dharma, "He speaks the Truth"Verily, both these are the same". (Brh. Upanishad, 1.4.14)

The Dharma is eternally integral with all living entities, things and places. In other words, Dharma is that natural function of the Eternal Being which cannot be taken away from it. Just as the heat cannot be taken away from fire, liquidity cannot be taken away from the water etc. Thus the word Dharma comes from the Sanskrit root dhri, which means "to hold". Therefore, Dharma refers to that innate characteristic or Eternal Nature,which constantly exists with a particular object. To put it otherwise, Dharma refers to that activity or natural law which cannot be changed. Accordingly, the term Dharma mentioned in the scriptures is the Eternal function or True Nature of all beings in relationship with the real Self / God.

The earliest writings on dharma (from the Vedas) implied that only sages could experience it, and needed to be passed on to the lay through mantras and other acts. Later on, the writings known as the Dharma Sutras imply a different meaning and scope of the word dharma: They used the word dharma meaning the performance of duties in accordance to Vedic precepts. Dharma was taking on the meaning of "one's role in Vedic society."

Unfortunately, later writings did not help to specify the many shades of meanings of the word dharma. At the same time they tended not to present a uniform meaning to the word. Further, they gave no practical steps to the lay person as to how to realize the dharma for himself.

The concept of dharma is touched upon at length in The Bhagavadgita (The Song of God), a section of the epic poem the Mahabharata. In it, Krishna explains the meaning of dharma as righteousness in sustaining the world order. It is implied that everyone has a path that one must follow in order to uphold righteousness and to move/ progress in the direction of his / her salvation. Krishna holds that of the three paths that lead to salvation - Yoga and Ascetic practices,devotion or bhakti, and Dharma or wholesome activities according to one's role .It was the last that was most effective because it contributes to both the individual and the world as a whole, while the two former practices helped only the individual in his spiritual aspect.

Dharma is one / first of the four purusarthas complementing to artha and kama in householders life, contrasting itself to moksa in case of the person who renounces the world. From this angle also " Dharma'" is understood.

The Dharma or Dhamma, is a key concept in Hinduism and Buddhism. In English there are generally two distinct (but connected) meanings. The first is, "the Dharma" (when capitalized) simply means the collective teachings of The Buddha and the other, dharma- innate nature of object or thing . In this respect, you might think of the Dharma as simply meaning "The Teachings."

Dhamma is Pali counterpart of Sanskrit word Dharma . The Buddha supposed to have spoken in this language and therefore all his sayings and preachings on truth and reality are referred to as Dhamma.

The second meaning of dharma is more general, and refers to "the way things are." This may seem overly vague, until you understand that the word "dharma" has been used to imply "the laws of nature" or "that which sustains the universe." Sometimes it is synonymous with the English word nature / Nature . In Thai language, the word Thamma-Chart combined Thamma( derived from Pali Dhamma) and Charti (from Charti in Thai meaning nature ) connotes "nature" or "Environment". We will focus on 'Dharma' in this sense of Nature and Environment.

Those familiar with Buddhism know that the Dharma was the main focus of the Buddha's contemplation.. In the light of his teachings some of the main characteristics of the dharma can be said to be as follows.

1. That it is the infinite principle and spanned both the material (mundane) and spiritual (supra-mundane) world.
2. The dharma could be thought in terms of working of the mind (citta) . That is to say, while the eye has sight and the ear has sound and the nose has smell, the mind has dharma.
3. The dharma is the carrier of goodness and wholesomeness, and thus the word dharma is contrasted with the "adharma" which connotes the evil.
4. Dharma is an individual's duty, those acts which are fit to be carried out as per one's responsibilities.
5. Dharma is the eternal/ universal truth, including the laws of nature and the nature of laws.

The status of the Dharma is regarded variably by different traditions. Some regard it as an ultimate and transcendent truth which is utterly beyond worldly things, somewhat like Christian logos. Others, who regard the Buddha as simply an enlightened human being, see the Dharma more as useful set of ideas and suggestions for ideal ways of life.

"Dharma" 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 teachings of the Buddha. The Dharma is one of the Three jewels, and Buddhsits are said to seek refuge in it as in the Buddha and the Sangha.

The meaning of the word " Dharma" is the basis of worldly existence of the multitude of individual and collective thoughts, perceptions, and occurrences that build up our experience as human beings.

The pali term Abhidhamma in the Abhidhamma Pitaka of the Three canonical texts technically refers to four ultimate truths (paramattha dhamma): Consciousness (Citta), Psychic-factors (Cetasika), Material-quality (Rupa) and Final emancipation ( Nibbana .i.e. annihilation of suffering). It is basically signify human-being, who is a composition of mind ( citta and cetasika ) and matter ( rupa ) and is generally in the state of suffering and how he can get rid of suffering by attaining cessation of suffering ( nibbana ).

The Abhidhamma is a philosophy in as much as it deals with the most general causes and principles of things. It is also an ethical system as it enables one to realize the ultimate goal, Nibbana. As it deals with the working of the mind, thoughts, thought- processes and psychic-factors, it is also a system of psychology. Abhidhamma is therefore generally translated as The Psycho- Ethical Philosophy of Buddhism.

This way Abhidhamma (Abhidharma) underlies all the Teachings of the Buddha. A knowledge of it is therefore essential to understand clearly the Buddhist Doctrine and to bring them in practice for the ultimate realization.

The traditional understanding of Buddhism regarding the Buddhist doctrine and methodology is still in practice and it is definitely relevant while addressing some of the contemporary religious and cultural problems that have emerged in the modern e society.

Abhidharma emphasizes both philosophy and psychology. When Buddhism is taught in terms of philosophy, Abhidharma means investigation of the nature of the laws and cause of sufferings of all being. This definition might apply to the meanings of the words ' nature' and ' being'. Philosophy and psychology are unique in the history of human thought. Abhidharma investigates our personalities and our relations to the world around us. There are two ways to depict a given person and his relation to the world around him : deductively and inductively. The rational or deductive method begins with an abstract idea and applies that idea to one's experience. The empirical or inductive method begins with facts we encounter in experience; through observing and analyzing, interpreting and understanding these facts, we build up a picture of ourselves and the world around us. In short, the rational method begins with abstract and tries to apply it to the concrete, whereas the empirical or inductive methods begins with concrete and builds up a picture of reality gradually and progressively. This leads to the two approaches in philosophical thinking called metaphysics and phenomenology.

The Abhidharmic method is nothing but introspection, traditionally called as meditation. Meditation is like internal or mental microscopy: it is a way of investigating very closely the facts of experience. The Abhidharmic method of introspection yields results because it manages, through meditation, to slow down mental processes to a point where we can see and understand them. In this respect there is a remarkable parallel between the Abhidharmic method and the modern psychological method.

For instance, Kumarajiva, the great central Asian translator renowned for his translation of Madhyamika works into Chinese, is said to have firmly believed that he must introduce the Abhidharma to the Chinese as he wished to teach them Buddhist philosophy. In the Tibetan tradition, also, the Abhidharma is important for monastic training.

In Japanese the dharma, both as philosophy and psychology conceives the understanding of mind and matter through meditation on stupa that symbolizes the pancamahabhuta and the consciousness.

Tibetan master Atisa tells us that "All dharma agrees at one point". All that occurs ( Dharma ), when seen in its own light and from its own side proclaims the unreality of our fixed notions of ourselves and our world. The dharma as phenomena is thus finally not distinct from the eternal Dharma. The nakedness and starkness of phenomena, as they are, represent the breakthrough of the eternal dharma into our lives.

Thus the 'Dharma' is phenomenon, Dharma is the teaching, 'Dharma' is the Path, the Dharma is the experience. The Dharma is the psychological analysis and methodology as much as a philosophy. It is the representation of mind. Hence we propose to focus the sessions both at 'micro and macro' level .