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."
QUOTE
"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[/i]”, dhamma means “virtue” or “good quality”.
"dhammesu dhammaanupassii viharatii"ti-aadiisu (dii. ni. 2.302) nissattanijjiivataaya.m.
and again, “he abides contemplating dhammas as dhammas”-dhamma implies absence of an entity or living soul.”…
Remarks: The last sentence refers to the fourth Application of Mindfulness: contemplating dhammas as 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.
No. 4.
As we have seen in the Atthasaalinii, dhamma can also mean hetu:
Hetumhi ~naa.na.m dhamma pa.tisambhidaa"ti-aadiisu (vibha. 720) hetumhi.
In such passages as ,”Knowledge of root-conditions is analysis of dhamma -dhamma means root-condition or cause."
This text refers to the “Book of Analysis”, Vibhanga, the second Book of the Abhidhamma, which deals with the four analytic insights, patisambhidaa:
- insight of attha *, result (of a cause).
- insight of dhamma: condition or cause.
- insight of nirutti, of the language corresponding to reality, expressing attha and dhamma.
- insight of patibhaana: of illumination, of confidence of speech. It is 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 Buddha’s chief disciples did not have them in the same degree as the Buddha, and 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:
QUOTE
Knowledge of suffering (dukkha) is analytical knowledge of consequence (attha); knowledge of the cause of suffering is analytical knowledge of origin (dhamma); knowledge of the cessation of suffering is analytical knowledge of consequence; knowledge of the way leading to the cessation of suffering is analytical knowledge of origin…
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:
QUOTE
Monks, Saariputta is so endowed and abides accepting and realizing by his own knowledge the four analyses…
- Attha has many meanings, this word can designate: purpose, meaning, but also result or consequence.
No 5.
The Saddaniti gives the same meanings of dhamma as stated in the Atthasaalinii, but in addition it gives several more meanings of dhamma.
First:
Dhammasaddo pariyatti-hetu-gu.na-nissatta-nijjiivata-adiisu dissati.
The word dhamma is explained as the scriptures, cause, merit, without a being, without a soul, etc.
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:
Atha vaa dhammasaddo
And then the word dhamma is explained as follows:
sabhaava-pa~n~naa-pu~n~na-pa~n~natti-aapatti-pariyatti-
with its own specific nature, understanding, merit, concept, disciplinary offense, scriptures,
nissatta-nijjiivataa-vikaara-gu.na paccaya-paccayuppanna-adiisu dissati.
without a being, without a living soul, alteration, merit, condition, what is conditioned., etc.
The Saddaniti gives a further explanation of the different meanings:
Aya~nhi "kusalaa dhammaa akusalaa dhammaa abyaakataa dhammaa"ti-aadiisu sabhaave dissati.
In the passage “wholesome dhammas, unwholesome dhammas and indeterminate dhammas”, this is explained as: with its own specific nature (or characteristic).
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.
no. 6
The Saddaniti states with regard to the meaning of dhamma as pa~n~naa:
Yassete caturo dhammaa, saddhassa gharamesino;
For the householder with confidence there are these four dhammas:
sacca.m dhammo dhiti caago, sa ve pecca na socatii"ti
truth, dhamma, courage and generosity, and he truly does not grieve after dying.
Aadiisu pa~n~naaya.m.
In such passages dhamma refers to wisdom.
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 dying.
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:
Na hi dhammo adhammo ca, ubho samavipaakino;
dhamma and adhamma bear no equal fruit:
adhammo niraya.m neti, dhammo paapeti suggatin"ti
.
adhamma leads to hell, dhamma causes one to reach heaven.
The Saddaniti explains the meaning of dhamma as concept:
Pa~n~nattidhammaa, niruttidhammaa,adhivacanaadhammaa"ti-aadiisu pa~n~nattiya.m.
In such passages as dhamma that is a designation, dhamma that is an expression, dhamma that is a term, dhamma means 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:
Paaraajikaa dhammaa, sa’nghaadisesaa dhammaa"ti-aadiisu aapattiya.m.
In passages such as disciplinary offenses involving defeat (paaraajika), and those involving a formal meeting of the order (sa’nghaadisesa), dhamma refers to disiplinary offense (aapatti).
N: In the Vinaya, Suttavibha’nga, four kinds of offenses involving 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.