Jims text: for the end: 23 meanings of 'dhammo': gu.na.m, desanaa, pariyatti/paavacana.m, nissatta.m/nissattataa/nijjiivataa, sacca.m, sabhaavo, samaadhi, pa~n~naa, pakati, pu~n~na.m, aapatti, ~neyya.m, pa~n~natti, vikaaro, hetu/paccayo, paccayuppanna.m, yutti, visayo, nibbaana.m, maggo, jaati, mana.m, bhaavo. Sources: tattha gu.ne desanaaya.m pariyattiya.m nissatte ti evamaadisu dhammasaddo vattati. (Sv I 99, Dhp-a I 22) evamaadisuuti ettha aadisaddena saccasabhaavasamaadhipa~n~naa- pakati-pu~n~naapatti~neyyaadisu (Sv-p.t I 171) dhammasaddo panaaya.m pariyattihetugu.nanissattanijjiivataadisu dissati. (Sv-abhin.t I 106, As 38, As-m.t 21, Moh 5, Sadd 560) atha vaa dhammasaddo pariyattisaccasamaadhipa~n~naapakatipu~n~na- aapatti~neyyaadisu atthesu di.t.thappayogo. (Ps I 17, It-a 37, Nett-a 41, Nett-.t 53, Sadd 561) Corrections: gu.na.m should be gu.no and probably mana.m should be mano if it refers to mind. Some of the other words ending in the neuter nom. sing. -a.m may also be incorrect: nissatta.m, ~neyya.m (what should be understood), paccayuppanna.m in that they can be adjectives and it's not exactly clear to me what their genders are as nouns. > 23 meanings of 'dhammo': > > gu.na.m, desanaa, pariyatti/paavacana.m, > nissatta.m/nissattataa/nijjiivataa, sacca.m, sabhaavo, samaadhi, > pa~n~naa, pakati, pu~n~na.m, aapatti, ~neyya.m, pa~n~natti, vikaaro, > hetu/paccayo, paccayuppanna.m, yutti, visayo, nibbaana.m, maggo, > jaati, mana.m, bhaavo. (end Jim) Dimitris texts; See commentaries: Dhammapada-Atthakatha 1.22 Dhammaati gu.na-desanaa-pariyatti-nissattanijjiivavasena cattaaro dhammaa naama. Tesu- "Na hi dhammo adhammo ca, ubho samavipaakino; adhammo niraya.m neti, dhammo paapeti suggatin"ti. (theragaa. 304; jaa. 1.15.386)- Aya.m gu.nadhammo naama. "Dhamma.m vo, bhikkhave, desessaami aadikalyaa.nan"ti (ma. ni. 3.420) aya.m desanaadhammo naama. "Idha pana, bhikkhave, ekacce kulaputtaa dhamma.m pariyaapu.nanti sutta.m geyyan"ti (ma. ni. 1.239) aya.m pariyattidhammo naama. "Tasmi.m kho pana samaye dhammaa honti, khandhaa hontii"ti (dha. sa. 121) aya.m nissattadhammo naama, nijjiivadhammotipi eso eva. Tesu imasmi.m .thaane nissattanijjiivadhammo adhippeto. So atthato tayo aruupino khandhaa vedanaakkhandho sa~n~naakkhandho sa'nkhaarakkhandhoti. Siilakkhandhavagga-Atthakatha 1.99 28. Eva.m brahmadattena vuttava.n.nassa anusandhivasena tividha.m siila.m vitthaaretvaa idaani bhikkhusa'nghena vuttava.n.nassa anusandhivasena- "atthi, bhikkhave, a~n~neva dhammaa gambhiiraa duddasaa"ti-aadinaa nayena su~n~nataapakaasana.m aarabhi. tattha dhammaati gu.ne, desanaaya.m, pariyattiya.m, nissatteti evamaadiisu dhammasaddo vattati. "Na hi dhammo adhammo ca, ubho samavipaakino; adhammo niraya.m neti, dhammo paapeti suggatin"ti. (theragaa. 304); Aadiisu hi gu.ne dhammasaddo. "dhamma.m, vo bhikkhave, desessaami aadikalyaa.nan"ti-aadiisu (ma. ni. 3.420) desanaaya.m. "idha bhikkhu dhamma.m pariyaapu.naati sutta.m, geyyan"ti-aadiisu (a. ni. 5.73) pariyattiya.m. "tasmi.m kho pana samaye dhammaa honti, khandhaa hontii"ti-aadiisu (dha. sa. 121) nissatte. idha pana gu.ne vattati. tasmaa atthi, bhikkhave, a~n~neva tathaagatassa gu.naati evamettha attho da.t.thabbo. Dhammasangani-Atthakatha .38 Dhammasaddo panaaya.m pariyatti-hetu-gu.na-nissatta-nijjiivata-adiisu dissati. Aya~nhi "dhamma.m pariyaapu.naati sutta.m geyyan"ti-aadiisu (a. ni. 4.102) pariyattiya.m dissati. "Hetumhi ~naa.na.m dhamma pa.tisambhidaa"ti-aadiisu (vibha. 720) hetumhi. "Na hi dhammo adhammo ca, ubho samavipaakino; adhammo niraya.m neti, dhammo paapeti suggatin"ti. (theragaa. 304; jaa. 1.15.386)- Aadiisu gu.ne. "Tasmi.m kho pana samaye dhammaa honti" (dha. sa. 121), "dhammesu dhammaanupassii viharatii"ti-aadiisu (dii. ni. 2.373) nissattanijjiivataaya.m. Svaayamidhaapi nissattanijjiivataayameva va.t.tati. Saddanitippakarana (Dhatumala) .339 Dhammasaddo pariyatti-hetu-gu.na-nissatta-nijjiivata-adiisu dissati. Aya~nhi "dhamma.m pariyaapu.naati sutta.m geyyan"ti-aadiisu pariyattiya.m dissati. "Hetumhi ~naa.na.m dhammapa.tisambhidaa"ti-aadiisu hetumhi. "Na hi dhammo adhammo ca, ubho samavipaakino; adhammo niraya.m neti, dhammo paapeti suggatin"ti Aadiisu gu.ne. "Tasmi.m kho pana samaye dhammaa honti. Dhammesu dhammaanupassii viharatii"ti-aadiisu nissattanijjiivataaya.m. Atha vaa dhammasaddo sabhaava-pa~n~naa-pu~n~na-pa~n~natti-aapatti-pariyatti-nissatta-nijjiivataa-vikaara-gu.na paccaya-paccayuppanna-adiisu dissati. Aya~nhi "kusalaa dhammaa akusalaa dhammaa abyaakataa dhammaa"ti-aadiisu sabhaave dissati. Yassete caturo dhammaa, saddhassa gharamesino; sacca.m dhammo dhiti caago, sa ve pecca na socatii"ti Aadiisu pa~n~naaya.m. "Na hi dhammo adhammo ca, ubho samavipaakino; adhammo niraya.m neti, dhammo paapeti suggatin"ti-aadiisu Pu~n~ne. "Pa~n~nattidhammaa, niruttidhammaa, adhivacanaadhammaa"ti-aadiisu pa~n~nattiya.m. "Paaraajikaa dhammaa, sa'nghaadisesaa dhammaa"ti-aadiisu aapattiya.m. "Idha bhikkhu dhamma.m jaanaati sutta.m geyya.m veyyaakara.nan"ti-aadiisu pariyattiya.m. "Tasmi.m kho pana samaye dhammaa honti. Dhammesu dhammaanupassii viharatii"ti-aadiisu nissattanijjiivataaya.m. "Jaatidhammaa jaraadhammaa mara.nadhammaa"ti-aadiisu vikaare. "Channa.m buddhadhammaanan"ti-aadiisu gu.ne. "Hetumhi ~naa.na.m dhammapa.tisambhidaa"ti-aadiisu paccaye. ".Thitaavasaa dhaatu dhamma.t.thitataa dhammaniyaamataa"ti-aadiisu paccayuppanne. Atha vaa dhammasaddo pariyatti-sacca-samaadhi-pa~n~naa-pakati-pu~n~na-apatti-~neyya-adiisu bahuusu atthesu di.t.thappayogo. Tathaa hi "idha bhikkhu dhamma.m pariyaapu.naatii"ti-aadiisu pariyattiya.m dissati. "Di.t.thadhammo pattadhammo"ti-aadiisu sacce. "Eva.mdhammaa te bhagavanto ahesun"ti-aadiisu samaadhimhi. "Sacca.m dhammo dhiti caago"ti evamaadiisu pa~n~naaya.m. "Jaatidhammaana.m bhikkhave sattaanan"ti evamaadiisu pakatiya.m. "Dhammo have rakkhati dhammacaarin"ti evamaadiisu pu~n~ne. "Cattaaro paaraajikaa dhammaa"ti-aadiisu aapattiya.m. "Kusalaa dhammaa"ti-aadiisu ~neyye. Eva.m dhammasaddappavattivisayaa vividhaa a.t.thakathaacariyehi dassitaa, tattha tattha pana aadisaddena yuttivisayaadayo ca atthaa gahetabbaa. Tathaa hi dhammasaddo- "Nesa dhammo mahaaraaja, ya.m tva.m gaccheyya ekako; ahampi tena gacchaami, yena gacchasi khattiyaa"ti Aadiisu yuttiya.m vattati. "Mana~nca pa.ticca dhamme ca uppajjati manovi~n~naa.nan"ti-aadiisu visaye. "Sata~nca dhammo na jara.m upetii"ti ettha nibbaane vattati. Tatra yaa nissattataa, saa eva nijjiivataa. Yo ca hetu, so eva paccayo. Icceva.m- Pariyattipaccayesu, gu.ne nissattataaya ca; sabhaave ceva pa~n~naaya.m, pu~n~ne pa~n~nattiyampi ca. Aapattiya.m vikaare ca, paccayuppannakepi ca; saccasamaadhipakati-~neyyesu yuttiyampi ca; visaye ceva nibbaane, dhammasaddo pavattati. Keci pana dhammasaddassa pavattivisayaana.m dasadhaava pariccheda.m vadanti. ?eyyamagge ca nibbaane, sabhaave atha jaatiya.m; mane visayapu~n~nesu, bhaave paavacanepi ca; imesu dasasvatthesu, dhammasaddo pavattati. Meanings of Dhamma 1 To recapitulate: the first meaning is gu.na, virtue or good quality. In different commentaries this is explained as kusala kamma different from akusala kamma. Kusala kamma is denoted as dhamma and akusala kamma is denoted as adhamma. We read in the Atthasaalinii, 38: "Na hi dhammo adhammo ca, ubho samavipaakino; dhamma, adhamma bear no equal fruit: adhammo niraya.m neti, dhammo paapeti suggatin"ti. adhamma leads to hell, dhamma causes one to reach heaven. (theragaa. 304; jaa. 1.15.386)- The second meaning given of dhamma is pariyatti: the wording of the teachings as contained in the Tipiaka. We read in the "Dhammapada Atthakataa 1.22: Dhamma.m vo, bhikkhave, desessaami aadikalyaa.nan"ti (ma. ni. 3.420) aya.m desanaadhammo naama. I shall teach you, monks, Dhamma that is beautiful in the beginning (middle and end), this is the dhamma of teaching. "Idha pana, bhikkhave, ekacce kulaputtaa dhamma.m pariyaapu.nanti sutta.m geyyan"ti (ma. ni. 1.239) Here, monks, some young men of good family learn thoroughly the dhamma: sutta, geyya, etc. aya.m pariyattidhammo naama. This is the dhamma which is the wording of the teachings. The word of the Buddha, the Dhamma and the Vinaya as taught by him, consists of nine divisions which are: Sutta, Geyya, Veyykaraa, Gth, Udna, Itivuttaka, Jtaka, Abbhuta and Vedalla. See the Expositor, Atthaslin, Introductory Discourse, 26. The teachings as compiled (not yet written) literature are thus enumerated in the scriptures as nine divisions, for example in the Middle Length Sayings I, no. 22. Sutta includes all Discourses, such as the Mangala sutta (Good Omen Discourse , Minor Readings, V), and also the Vinaya Piaka and the Niddesa. In this classification the Vinaya is in the section of Sutta. The Atthaslin mentions in this section on Sutta the Sutta-Vibhaga and Parivra, which belong to the Vinaya. Geyya includes all suttas with verses (gth), such as the Sagth-vagga of the Sayutta Nikya or Kindred Sayings. Veyykaraa or Exposition includes the Abhidhamma Piaka, the suttas without verses, and the words of the Buddha which are not included in the other eight divisions. Gth or Verses, include the Dhammapada, Theragth, Thergth (Psalms of the Brothers and Sisters) and those parts of the Sutta-Nipta not called Sutta and entirely in verse. Udna or Verses of Uplift include eightytwo suttas connected with verses recited by the Buddha, inspired by knowledge and joy. Itivuttaka or As it was said includes hundred and ten suttas beginning with Thus it was said by the Blessed One Jtaka or Birth Stories include fivehundred and fifty stories of the past lives of the Buddha and his disciples, beginning with the Apaaka Jtaka. Abbhuta, Marvellous, includes suttas connected with wonderful and marvellous things (dhammas with extraordinary qualities, which are amazing). Vedalla includes suttas with questions and answers which have as result understanding and delight, such as the Cullavedallasutta. ****** no 2. A correction (to no. 1): kulaputto: young man of good family, thus: some young men of good family learn thoroughly the dhamma... As we have seen, pariyattidhammo includes the ninefold (nine limbs or angas) classification of the teachings (sutta, geyya, etc.) which is a classification according to literary styles, and not according to given texts or books (See Nyanaponikas dictionary under sasana). In the Baahiranidaana (Introductory chapter of the Commentary to the Vinaya, by Buddhaghosa), it is explained that the teachings as a whole have been laid down as, This is the Dhamma and this is the Vinaya, these are the first, intermediate and final sayings of the Buddha, these are the Vinaya, Sutta and Abhidhamma Pi.takas, these are the Nikaayas from Diigha to Khuddaka, these are the nine Angas commencing with Sutta and these are the eighty-four thousand Units of the Dhamma, was rehearsed together by the assembly of self-controlled monks with Mahaakassapa as their leader verily observing this distinction. Remark: thus, whenever the Dhamma and the Vinaya are referred to, the Abhidhamma is included in Dhamma. The following meaning of dhamma explained in the Dhammapada-Atthakata, is dhamma as an entity without a living soul (nissatta, nijjiva): <"Tasmi.m khopana samaye dhammaa honti, khandhaa hontii"ti (dha. sa. 121) Then, at that time dhammas occur, khandhas occur. aya.mnissattadhammo naama, nijjiivadhammotipi eso eva. this is dhamma without living being (non-substantial), it is also truly dhamma without life. Tesu imasmi.m .thaane nissattanijjiivadhammo adhippeto. As to these, dhamma without a living soul is meant in this case. > So atthato tayo aruupino khandhaa vedanaakkhandho sa~n~naakkhandho sa'nkhaarakkhandhoti. As to the meaning of this, there are the three mental aggregates of feeling, remembrance and formations (all cetasikas apart from feeling and remembrance).> N: Remark: the text quoted from the Dhammasangani (first Book of the Abhidhamma) states: At the time of consciousness coming into existence, there occur dhammas. Thus, the aggregate of consciousness (vi~n`naa.nakkhandha) which is also a mental aggregate, is mentioned first, and then the other three mental aggregates denoted as dhammas are explained. If we do not see the whole context we may not understand why three mental aggregates are mentioned separately. ******* no 3. As we have seen, the Dhammapada-Atthakata mentions dhamma as an entity without a living soul (nissatta, nijjiva): <"Tasmi.m khopana samaye dhammaa honti, khandhaa hontii"ti (dha. sa. 121) Then, at that time dhammas occur, khandhas occur.> The Atthasaalinii (38, Co. to the Dhammasangani) refers to the different meanings of the word dhamma: Dhammasaddo panaaya.m pariyatti-hetu-gu.na-nissatta-nijjiivata-adiisu dissati. And the word dhamma is used in the sense of scriptural text (pariyatti), virtue (gu.na), absence of an entity, living thing (nissatta, nijjiva), etc. Aya~nhi "dhamma.m pariyaapu.naati sutta.m geyyan"ti-aadiisu (a. ni. 4.102) pariyattiya.m dissati. In such passages as, This one studies the Dhamma, the sutta and the Geyya- dhamma means the Scriptures. "Hetumhi ~naa.na.m dhamma pa.tisambhidaa"ti-aadiisu (vibha. 720) hetumhi. In such passages as ,Knowledge of root-conditions is analysis of dhamma (pa.tisambhidaa)-dhamma means root-condition or cause. "Na hi dhammo adhammo ca, ubho samavipaakino; adhammo niraya.m neti, dhammo paapeti suggatin"ti. (theragaa. 304; jaa. 1.15.386)- In such passages as dhamma, adhamma bear no equal fruit: adhamma leads to hell, dhamma causes one to reach heaven, dhamma means virtue or good quality. "Tasmi.m kho pana samaye dhammaa honti" (dha. sa. 121), In such passages as, At the time of consciousness coming into existence, there occur dhammas; ""dhammesu dhammaanupassii viharatii"ti-aadiisu (dii. ni. 2.373) nissattanijjiivataaya.m. and again, he abides watchful over certain dhammas-dhamma implies absence of an entity or living soul..... Remarks: The last sentence refers to the fourth Application of Mindfulness: contemplating dhammas in dhammas. All objects of mindfulness which have not been classified in the first three Applications of Mindfulness are classified in the fourth Application of Mindfulness. This Application includes the cetasikas which are the five hindrances, it includes the five khandhas, the six internal and the six external aayatanas (sense-bases), the seven factors of enlightenment and the four noble Truths. These are all dhammas without a living soul, they are not a person, not a being, not self. ****** Nina. No 4. As we saw in the Atthasaalinii that dhamma can also mean hetu: This text refers to the Book of Analysis, Vibhanga, the second Book of the Abhidhamma which deals with the four analytic insights, patisambhidaa: 1. insight of attha *, result (of a cause). 2. insight of dhamma: condition or cause. 3. insight of nirutti, of the language corresponding to reality, expressing attha and dhamma. 4. insight of patibhaana: of illumination, confidence of speech. The knowledge of the three above mentioned knowledges in all details. (See dict of Ven. Nyanatiloka). Arahats with the highest distinction were endowed with the four patisambhidas. There are different degrees of them. The Buddhas chief disciples did not have them in the same degree of the Buddha, the other arahats had them in a lesser degree than the chief disciples. The Vibhanga states according to the knowledge of attha and knowledge of dhamma with regard to the four Truths: Thus, in these texts dhamma as hetu, condition or cause has been referred to. Also in the Pa.tisambhidaamagga, the Path of Discrimination, the four analytical knowledges have been explained. In the Anguttara Nikaaya, Book of the Sevens, IV, 37, we read about seven conditions leading to the four analyses. We read at the end: * Attha has many meanings, this word can designate: purpose, meaning, but also result or consequence. Nina. No 5. Now we have come to a text of the Saddaniti, a grammar written by the Thera Aggava.msa of Pagan, in 1154. The Saddaniti gives the same meanings of dhamma as stated in the Atthasaalinii, but in addition it gives several more meanings of dhamma. First: The Saddaniti refers for the meaning of hetu, cause, to the analytical knowledge of cause, dhammapa.tisambhidaa. The Saddaniti then gives another list which has in addition several more meanings of dhamma: The Saddaniti explains the different meanings: N: In the Books of the Abhidhamma all realities are classified as threefold: kusala, akusala and abyaakataa, or avyaakataa. Avyaakata means not declared, not determined. They are not determined as kusala nor as akusala, they are indeterminate. Kusala dhammas are the kusala cittas with their accompanying cetasikas (mental factors). Akusala dhammas are the akusala cittas with their accompanying cetasikas. Indeterminate dhammas are: vipaakacittas (cittas which are results of kamma) and their accompanying cetasikas. Kiriyacittas, inoperative cittas, cittas which are neither cause (kusala or akusala) nor result, with their accompanying cetasikas. Ruupa, physical phenomena and nibbaana. For example, in the First Book of the Abhidhamma, the Dhammasangani, Book III, Part I, Ch 1, we read about this triple classification of all realities. They are all dhammas each with their own specific characteristic, sabhaava. ***** Nina. no. 6 The Saddaniti states with regard to the meaning of dhamma as pa~n~naa: N: words: caturo: here : cattaro (PED): four. saddhaa: faith, confidence. gharamesin: householder. sacca (n): truth. dhiti (f): courage, energy. caaga (m): liberality, generosity. sa: instead of so (PED): he. socati: to grieve. pecca: after death. The Saddaniti explains dhamma as pu~n~na, merit, by the same passage as used by the Atthasaalinii to explain dhamma as gu.na, merit: The Saddaniti explains the meaning of dhamma as concept: N: Words: pa~n~natti : designation, name, idea, notion. adhivacana (n): term attribute nirutti (f): interpretation, expression. The word pa~n~natti, concept, stands for name and for the idea expressed by a name or term. Names can designate what is reality in the absolute sense (paramattha dhammas, such as kusala, akusala, sound, etc.) and also what is not real in the absolute sense, such as person, house. The Saddaniti explains the meaning of dhamma as aapatti as follows: N: In the Vinaya, Suttavibhanga, four kinds of defeat are dealt with: sexual misbehaviour, stealing, killing and lying. When a monk transgresses in these ways he is no longer a monk. The offenses which are classified as sa'nghaadisesa are of a lesser degree but still require a formal meeting of the Sangha so that the disciplinary measures to be taken can be decided upon. Nina. no 7 The Saddaniti explains dhamma as pariyatti, the scriptures and dhamma as nissatta-nijjiivataa, without a being, without a living soul, in the same way as the Atthasaalinii (38). We read with regard to dhamma as pariyatti: We read with regard to dhamma as nissattanijjiivata: The Saddaniti explains dhamma as vikaara, alteration, subject to change: The Saddaniti explains dhamma as gu.na, merit, virtue: The PED mentions under buddhadhamma, that they are classified as six or as eighteen. The Saddaniti explains dhamma as condition, paccaya, in the same way as hetu, cause, when it refers to the analytical knowledge of cause, dhammapa.tisambhidaa: Words: .thita: firm, fixed. vaasa: condition, control. niyaama: natural order. Ven. Nyanatiloka explains niyaama: Fixedness of Law regarding all things. There is a fivefold natural order, that governs: 1. temperature, season. 2. plant life. 3. kamma. 4. functions of citta in the processes. 5. certain events occurring in the lives of the Buddhas. N: As regards kamma: akusala kamma produces an undesirable result and kusala kamma produces a desirable result, and this is niyaama, a fixed order of dhammas. It cannot be altered. As regards functions of citta: cittas which experience objects through the senses and the mind-door arise in series or processes of citta. Each of the cittas arising in a process performs its own function. For example, when cittas in the eye-door process experience visible object, seeing-consciousness performs the function of seeing, and shortly afterwards kusala cittas or akusala cittas arise in that process, which perform their own function. There is a certain fixed order of cittas within a process and this order cannot be altered. The Gradual Sayings (I, 285) Ch XIV, 134, Appearance states: The same is said with regard to the nature of dukkha and anattaa. Nina. no 8. The Saddaniti mentions further on more meanings of dhamma. some of them have been classified already and some of them not yet: N: words: payoga (m): means, undertaking, practice. di.t.tha: seen, understood. The Saddaniti explains dhamma as scriptures: Words: tathaa: thus. idha: here. pariyaapu.naati: to master, learn thoroughly. dissati: it seems, appears. The Saddaniti explains dhamma as sacca, truth: <"Di.t.thadhammo pattadhammo"ti-aadiisu sacce. In such passages as The dhamma that is understood, the dhamma that is realized, dhamma means truth. > Word: patta : p.p. of paapu.nati: to attain. The Commentary to the Muulapariyaayasutta, Discourse on the Synopsis of fundamentals, (M I, 1, translated by Ven. Bodhi as The root of Existence, B.P.S., several meanings of dhamma are explained. sacca, truth is explained in a similar passage: The word dhamma as samaadhi, concentration is explained: <"Eva.mdhammaa te bhagavanto ahesun"ti-aadiisu samaadhimhi. In the passage of Those Exalted Ones had (were with) such dhamma dhamma refers to concentration.> The same explanation is given in the Commentary to the Muulapariyaayasutta, and here is a reference to D. 13. The Saddaniti explains dhamma as pa~n~naa, wisdom in the same way as above, classified under the four virtues of a householder: <"Sacca.m dhammo dhiti caago"ti evamaadiisu pa~n~naaya.m. In a passage as truth, dhamma, courage and generosity dhamma refers to wisdom.> The Saddaniti explains dhamma as nature (pakati): <"Jaatidhammaana.m bhikkhave sattaanan"ti evamaadiisu pakatiya.m. In such passages as Living beings, monks, are of a nature to be born, dhamma thus means nature.> The Commentary to the Muulapariyaayasutta states about dhamma as nature: Of a nature to be born, of a nature to grow old, of a nature to die (D. 22.) **** Nina. no. 9 The Saddaniti explains dhamma as pu~n~na, virtue: <"Dhammo have rakkhati dhammacaarin"ti evamaadiisu pu~n~ne. In a passage such as The dhamma truly protects the person who practises it, dhamma refers to virtue.> The Commentary to the Muulapariyaayasutta explains: Dhamma well-practised issues in bliss (Sn.v. 184), dhamma means merit (or kusala), gu.na. The Saddaniti explains dhamma as disciplinary offense in a similar way as above: <"Cattaaro paaraajikaa dhammaa"ti-aadiisu aapattiya.m. In passages such as four disciplinary offenses involving defeat (paaraajika), dhamma means disciplinary offense. > The Saddaniti explains dhamma as knowable (neyya): <"Kusalaa dhammaa"ti-aadiisu ~neyye. In a passage as wholesome dhammas etc. the word dhamma means what is knowable, what is to be known.> N: Neyya: gerund of neti: to lead, guide, understand. neyya: to be instructed, understood. The Saddaniti, as we have seen above, defines dhamma as sabhaava in a similar way: N: Thus, all that is real, inside or outside, is classified as these three dhammas: kusalaa dhammaa, akusalaa dhammaa, abyaakataa dhammaa. They are sabhaava, they each have their own specific nature (or characteristic), and these characteristics are unalterable. Kusala is always kusala, akusala is always akusala. They are not abstractions: when their specific characteristics appear, they are are to be understood, neyya. Their true nature can be known. The Commentary to the Muulapariyaayasutta explains dhamma as neyya: The word dhamma is associated with dhaareti: to bear. ***** Nina. 10. Words: pavatti (f): occurrence, procedure. yutti (f): correctness, what is suitable, application ekako: solitary nesa: na+esa. (stands for eso.) paticca: dependent on (gerund of pacceti: to come to, find ones hold in), with accusative. upajjati: arises ***** The Saddaniti states after the definitions as given above: The Saddaniti then explains dhamma as object: < "Mana~nca pa.ticca dhamme ca uppajjati manovi~n~naa.nan"ti-aadiisu visaye. Dependent on the mind-door and objects arises mind-consciousness, in such passages dhamma refers to object.> N: This passage occurs for example in the Kindred Sayings (IV, XXXV, 107, Loko: the world). The words citta, mano and vi~n~naa.na are the same in meaning, they are the paramattha dhamma that is citta, consciousness. We read in the Kindred Sayings (II, Nidaana-sa.myutta, Ch VII, 61: However, in different contexts there is a differentiation of terms. The aggregate of consciousness is called vi~n~naa.nakkhandha, and it includes all cittas. For seeing-consciousness, the word cakkhuvi~n~naa.na is used. Mano can stand for mano-dhaatu, mind element, and this includes the citta which is the mind-door. Cittas which experience objects through the senses and the mind-door arise in processes: the eye-door process, the other sense-door processes and the mind-door process. In between these processes bhavangacittas (life-continuum) arise and fall away, and these do not experience an object through one of the six doors. Their function is preserving the continuity in the life of an individual. The last bhavangacitta arising before the mind-door process begins is the mind-door. The mind-door is the means through which citta experiences an object in that process. Thus, returning to the relevant passage: "Mana~nca pa.ticca dhamme ca uppajjati manovi~n~naa.nan"ti.... Dependent on the mind-door (mano) and objects (dhamma) arises mind-consciousness (manovi~n~naa.na)... ****** Nina. no. 11: words: sata.m: existing, being, true (from sant). upeti: approach, obtain. icceva.m: iti+eva.m: thus indeed koci: someone (pl: keci) vattati: turn, proceed, take place. pariccheda (m); measure, division, classification. vatthu (n): ground, object, thing. ***** The Saddaniti explains dhamma as nibbaana: <"Sata~nca dhammo na jara.m upetii"ti ettha nibbaane vattati. In the passage And true dhamma is not susceptible to decay, here dhamma means nibbaana...> We read: N: The terms hetu and paccaya are often used together, for example in the Kindred Sayings(IV, XXXV, 93, Duality: yo pi hetu, yo pi paccaya...so pi hetu, so pi paccaya.. : that condition, that relation... The Saddaniti ends with a summary in verse: Icceva.m- Thus indeed the word dhamma occurs with reference to the following words: Pariyattipaccayesu, gu.ne nissattataaya ca; scriptures and conditions, virtue and what is devoid of a living being; sabhaave ceva pa~n~naaya.m, pu~n~ne pa~n~nattiyampi ca. what has its own characteristic and wisdom, merit and also concept. Aapattiya.m vikaare ca, paccayuppannakepi ca; disciplinary offense and alteration, and also what is conditioned; saccasamaadhipakati-~neyyesu yuttiyampi ca; truth, concentration and nature, what is to be known and also what is suitable; visaye ceva nibbaane, dhammasaddo pavattati. object and nibbaana, thus the word dhamma occurs. Keci pana dhammasaddassa pavattivisayaana.m dasadhaava pariccheda.m vadanti. Some teachers, however, indicate the classification of the applications of the word dhamma by way of tenfold: Neyyamagge ca nibbaane, sabhaave atha jaatiya.m; What is to be known, the Path, nibbaana, what has its own nature, and also birth; mane visayapu~n~nesu, bhaave paavacanepi ca; mind-door, object and merit, nature and also the scriptures; imesu dasasvatthesu, dhammasaddo pavattati. in these ten applications the word dhamma occurs. ****** The end, with thanks to Jim and Dimitri, who inspired me to carry on this study. Nina.