Page 380 - Pali English Dictionary.

Dhamani Dhamma

-santhata strewn with veins, with veins showing, i. e. ema- sation) corresponds to dhamma "mentalized" object or "idea"
ciated (: nimmaṁsa — lohitatāya sirājālehi vitthatagatta PvA (Mrs. Rh. D. "mental object in general," also "state of mind")
13
68) Vin iii.110; J iv.371; v.69; Dh 395=Th 1, 243=Pv ii.1 ; — (a) subjective: mental attitude, thought, idea, philosophy,
1
Pv iv.10 ; DhA i.299, 367; iv.157; ThA 80. So also in Jain truth, & its recognition (anubodhi) by the Buddha, i. e. the
Pk. "kisa dhamaṇisaṁtata": Weber, Bhagavatī p. 289; cp. Dhamma or worldwisdom=philosophy of the Buddha as con-
Lal. Vist. 226. — Also as °santhatagatta (adj.) having veins tained & expounded in the Dialogues of the 5 Nikāyas (see be-
showing all over the body for lack of flesh Vin i.55; iii.146; M low C.) — Note. The idea of dhamma as the interpreted Order
ii.121; J i.346, ii.283; ThA 80. of the World is carried further in the poetical quasi — personi-
1
Dhamma (m. & rarely nt.) [Ved. dharma & dharman, the lat- fication of the Dh. with the phrase "dhammaja dh — nimmita
n
ter a formation like karman (see kamma for expl of subj. dh — dāyāda" (born of the Norm, created by the Norm, heir of
the Norm; see under cpds. and Dhammatā; also s. v. Niyama).
& obj. meanings); dhṛ (see dhāreti) to hold, support: that
That which the Buddha preached, the Dhamma κα᾿τ ἐςοξήν,
which forms a foundation and upholds= constitution. Cp.
was the order of law of the universe, immanent, eternal, un-
Gr. χρόνος, Lat. firmus & fretus; Lith. derme (treaty), cp.
created, not as interpreted by him only, much less invented or
also Sk. dhariman form, constitution, perhaps=Lat. forma,
decreed by him, but intelligible to a mind of his range, and by
E. form] constitution etc. A. Definitions by Commentators:
him made so to mankind as bodhi: revelation, awakening. The
Bdhgh gives a fourfold meaning of the word dhamma (at DA
i.99= DhA i.22), viz. (1) guṇe (saddo), applied to good con- Buddha (like every great philosopher & other Buddhas pre-
ceding Gotama: ye pi te ahesuṁ atītaṁ addhānaṁ Arahanto
duct; (2) desanāyaṁ, to preaching & moral instruction; (3)
Sammāsambuddhā te pi dhammaṁ yeva sakkatvā S i.140) is
pariyattiyaṁ, to the 9 fold collection of the Buddh. Scriptures
a discoverer of this order of the Dhamma, this universal logic,
(see navanga); (4) nissatte ( — nijjīvate), to cosmic (non —
s
animistic) law. — No. 1 is referred to freq. in expl of the philosophy or righteousness ("Norm"), in which the rational
& the ethical elements are fused into one. Thus by recogni-
term, e. g. dhammiko ti ñāyena samena pavattatī ti DA i.249;
tion of the truth the knower becomes the incorporation of the
dhamman ti kāraṇaṁ ñāyaṁ PvA 211; as paṭipatti — dhamma
knowable (or the sense of the universe=Dhamma) & therefore
at VvA 84; No. 3 e. g. also at PvA 2. Another and more
a perfect man, one who is "truly enlightened" (sammā — sam-
adequate fourfold definition by Bdhgh is given in DhsA 38,
buddha): so Bhagavā jānaṁ jānāti passaṁ passati cakkhu —
viz. (1) pariyatti, or doctrine as formulated, (2) hetu, or con-
bhūto ñāṇa — bhūto dhamma° brahma° & in this possession
dition, causal antecedent, (3) guṇa, or moral quality or action,
of the truth he is not like Brahmā, but Brahmā himself & the
(4) nissatta — nijīvatā, or "the phenomenal" as opposed to "the
lord of the world as the "master of the Truth": vattā pavattā
substantial," "the noumenal," "animistic entity." Here (2) is il-
atthassa ninnetā Amatassa dātā dhammassāmī S iv.94; & sim-
lustrated by hetumhi ñāṇaṃ dhammapaṭisambhidā: "analytic
ilarly "yo kho Dhammaṁ passati so mam passati; yo mam pas-
knowledge in dhamma's means insight into condition, causal
sati so Dhammaṁ passati" =he who sees the Buddha sees the
antecedent" Vibh 293, and see Niyama (dhamma°). Since, in
Truth S iii.120. Cp. with this also the dhamma — cakka idea
the former fourfold definition (2) and (3) really constitute but
(see cpds.). On equation Dhamma=Brahman see esp. Geiger,
one main implication considered under the two aspects of Doc-
Dhamma pp. 76 — 80, where is also discussed the formula
trine as taught and Doctrine as formulated, we may interpret
Bhagavato putto etc. (with dhammaja for the brahmanic brah-
Dhamma by the fourfold connotation: — doctrine, right, or
maja). — In later (Abhidhamma) literature the (dogmatic) per-
righteousness, condition, phenomenon. — For other exegetic
1
s
definitions see the Com & the Niddesa, e. g. Nd 94; for sonification of Dhamma occurs. See e. g. Tikp A 366.
s
modern expl & analyses see e. g. Rhys Davids, Buddh. In- As 6th sense — object "dhamma" is the counterpart of
dia pp. 292 — 4; Mrs. Rh. Davids, Buddhism (1912) pp. 32 "mano": manasā dhammaṁ viññāya "apperceiving presenta-
tions with the mind" S iv.185 etc. (see formula under rūpa);
sq., 107 sq., 235 sq.; Dhs. trsl. xxxiii. sq.; and most recently
mano — viññeyyā dhammā S iv.73; cp. S iii.46; iv.3 sq.;
the exhaustive monograph by M. & W. Geiger, Pāli Dhamma.
v.74; D iii.226, 245, 269. Ranged in the same category un-
Abhandlungen der Bayer. Akademie xxxi. 1; München 1920;
der the anupassanā — formula (q. v.) "dhammesu dhamm —
which reached the editors too late to be made use of for the
ânupassin" realising the mentality of mental objects or ideas,
Dictionary.
e. g. D ii.95, 100, 299; A i.39, 296; ii.256; iii.450; iv.301.
B. Applications and Meaning. — 1. Psychologically;
Also as one of the 6 taṇhās "desire for ideas" D iii.244, 280.
"mentality" as the constitutive element of cognition & of its
— As spirituality opposed to materiality in contrast of dh. &
substratum, the world of phenomena. It is that which is pre-
āmisa: It 98 (°dāna: a mat. & a spir. gift). — (b) objective:
sented as "object" to the imagination & as such has an effect
substratum (of cognition), piece, constituent (=khandha), con-
of its own: — a presentation (Vorstellung), or idea, idea, or
stitution; phenomenon, thing, "world," cosmic order (as the
purely mental phenomenon as distinguished from a psycho —
expression of cosmic sense, as under a & 2). Thus applied to
physical phenomenon, or sensation (re — action of sense —
the khandhas: vedanādayo tayo kh. DhA i.35 (see Khandha B
organ to sensestimulus). The mind deals with ideas as the eye
3); to rūpa vedanā saññā sankhārā viññāna S iii.39;=sankhārā
deals with forms: it is the abstraction formed by mano, or mind
D iii.58, 77, 141. Freq. in formula sabbe dhammā aniccā
proper, from the objects of sense presented by the sense — or-
(+dukkhā anattā: see nicca) "the whole of the visible world, all
gan when reacting to external objects. Thus cakkhu "faculty
phenomena are evanescent etc." S iii.132 sq. & passim. diṭṭhe
of sight" corresponds to rūpa "relation of form" & mano "fac-
[va] dhamme in the phenomenal world (opp. samparāyika dh.
ulty of thought" (citta & ceto its organ or instrument or locali-
the world beyond): see under diṭṭha (S iv.175, 205 etc.). — ye
376