masculine (& neuter) · dhamma 1.01 · dhamma 1.02
doctrine
how the world of experience works, the processes by which it works and is explained (especially as formulated in cattāri ariyasaccānī and paṭiccasamuppāda), and the possibility and way of transcending it, as understood by the Buddha and taught by him (so that knowledge and understanding of it might bring awakening, arhantship, to others); the (stages to) freedom from the world of experience, culminating in nibbāna; (singular) the behavior, conduct, practice required to realize and understand the way the world of experience works; the way to arahatship; (plural) a quality or element of behavior or practice according to the Buddha ’s dhamma; a constituent of prescribed practice; an element of the teaching; a doctrine; appropriate and beneficial practice; the substance of the teaching of the Buddha; the teaching as collected in the canon; the texts; a constituent of experience; an aspect or quality of existence; physical sensation; a mental state or quality (good or bad); (sometimes merely) thing, phenomenon, matter; the nonindependent, conditioned constituents of processes and events, progressively more and more minutely analyzed into fundamental types of event or fundamental regularities; mental constructs, concepts, ideas, what is to be cognized by the mind, that which is the object of mental activity; for the sangha: a rule; the offense against that rule; the punishment or reparation for that offense; a procedure; ~ especially the special requirements (garudhammā) imposed on bhikkhunis; an interpretation of reality of other religious teachers or philosophers; their teaching; a non-buddhist doctrine; a theory; the way things are; a natural law, custom, tradition; the essential nature, the way, of men or animals; the way things ought to be; the way one should act (depending on who one is); right, appropriate conduct; duty; what is right; law, justice; good practice; a good quality or characteristic or attainment; a quality or characteristic; any element of behavior or practice or attainment
Dhamma 1 (masculine and rarely neuter) [Vedic dharma and dharman, the latter a formation like karman (see kamma for explanation of subjective and objective meanings); dh° (see dhāreti) to hold, support: that which forms a foundation and upholds = constitution. Cf. Greek θρόνοϛ, Latin firmus and fretus; Lithuanian derme (treaty), cf. also Sanskrit dhariman form, constitution, perhaps = Latin forma, English form] constitution etc. A. Definitions by commentators: Buddhaghosa gives a fourfold meaning of the word dhamma (at Sv I 99 = Dhp-a I 22), viz. (1) guṇe (saddo), applied to good conduct; (2) desanāyaṃ, to preaching and moral instruction; (3) pariyattiyaṃ, to the nine-fold collection of the Buddhist scriptures (see navaṅga); (4) nissatte (°nijjīvate), to cosmic (non-animistic) law. — No. 1 is referred to frequently in explanations of the term, e.g. dhammiko ti ñāyena samena pavattatī ti Sv I 249; dhamman ti kāraṇaṃ ñāyaṃ Pv-a 211; as paṭipatti-dhamma at Vv-a 84; No. 3 e.g. also at Pv-a 2. Another and more adequate fourfold definition by Buddhaghosa is given in As 38, viz. (1) pariyatti, or doctrine as formulated, (2) hetu, or condition, causal antecedent, (3) guṇa, or moral quality or action, (4) nissatta-nijīvatā, or "the phenomenal" as opposed to "the substantial," "the noumenal," "animistic entity." Here (2) is illustrated by hetumhi ñāṇaṃ dhamma-paṭisambhidā: "analytic knowledge in dhammas means insight into condition, causal antecedent" Vibh 293, and see niyama (dhamma°). Since, in the former fourfold definition (2) and (3) really constitute but one main implication considered under the two aspects of doctrine as taught and doctrine as formulated, we may interpret Dhamma by the fourfold {336} connotation: doctrine, right, or righteousness, condition, phenomenon. — For other exegetic definitions see the Comentaries and the Niddesa, e.g. Nidd I 94; for modern explanations and analyses see e.g. Rh.D., Buddhist India past participle 292-294; Mrs. Rh.D, Buddhism (1912) pages 32 f., 107 f., 235 f.; BMPE xxxiii f.; and most recently the exhaustive monograph by M. and W. Geiger, Pāli Dhamma ; which reached the editors too late to be made use of for the Dictionary. B. Applications and Meaning. 1. Psychologically; "mentality" as the constitutive element of cognition and of its substratum, the world of phenomena. It is that which is presented as "object" to the imagination and as such has an effect of its own: a presentation (Vorstellung), or idea, idea, or purely mental phenomenon as distinguished from a psycho-physical phenomenon, or sensation (reaction of sense-organ to sense stimulus). The mind deals with ideas as the eye deals with forms: it is the abstraction formed by mano, or mind proper, from the objects of sense presented by the sense-organ when reacting to external objects. Thus cakkhu "faculty of sight" corresponds to rūpa "relation of form" and mano "faculty of thought" (citta and ceto its organ or instrument or localisation) corresponds to dhamma "mentalized" object or "idea" (Mrs. Rh.D. "mental object in general," also "state of mind") (a) subjective: mental attitude, thought, idea, philosophy, truth, and its recognition (anubodhi) by the Buddha, i.e. the Dhamma or world wisdom = philosophy of the Buddha as contained and expounded in the Dialogues of the 5 Nikāyas (see below commentary) — Note: The idea of dhamma as the interpreted Order of the World is carried further in the poetical quasi-personification of the Dhamma with the phrase "dhammaja dh-nimmita dh-dāyāda" (born of the Norm, created by the Norm, heir of the Norm; see under compounds and dhammatā; also {304} sub voce niyama). That which the Buddha preached, the Dhamma κατ'ἐξοχήν, was the order of law of the universe, immanent, eternal, uncreated, not as interpreted by him only, much less invented or decreed by him, but intelligible to a mind of his range, and by him made so to mankind as bodhi: revelation, awakening. The Buddha (like every great philosopher and other Buddhas preceding Gotama: ye pi te ahesuṃ atītaṃ addhānaṃ Arahanto Sammāsambuddhā te pi dhammaṃ yeva sakkatvā S I 140) is a discoverer of this order of the Dhamma, this universal logic, philosophy or righteousness ("Norm"), in which the rational and the ethical elements are fused into one. Thus by recognition of the truth the knower becomes the incorporation of the knowable (or the sense of the universe = Dhamma) and therefore a perfect man, one who is "truly enlightened" (sammā-sambuddha): so Bhagavā jānaṃ jānāti passaṃ passati cakkhu-bhūto ñāṇa-bhūto dhamma° brahma° and in this possession of the truth he is not like Brahmā, but Brahmā himself and the lord of the world as the "master of the Truth": vattā pavattā atthassa ninnetā Amatassa dātā dhammassāmī S IV 94; and similarly "yo kho Dhammaṃ passati so mam passati; yo mam passati so Dhammaṃ passati" = he who sees the Buddha sees the Truth S III 120. Cf. with this also the dhamma-cakka idea (see compounds). On equation Dhamma = brahman see especially Geiger, Pāli Dhamma pages 76-80, where is also discussed the formula Bhagavato putto etc. (with dhammaja for the brahmanic brahmaja). — In later (Abhidhamma) literature the (dogmatic) personification of Dhamma occurs. See e.g. Tikap A 366. As 6th sense-object "dhamma" is the counterpart of "mano": manasā dhammaṃ viññāya "apperceiving presentations with the mind" S IV 185 etc. (see formula under rūpa); mano-viññeyyā dhammā S IV 73; cf. S III 46; IV 3 f.; V 74; D III 226, 245, 269. Ranged in the same category under the anupassanā-formula (q.v.) "dhammesu dhamm-ānupassin" realising the mentality of mental objects or ideas, e.g. D II 95, 100, 299; A I 39, 296; II 256; III 450; IV 301. Also as one of the 6 taṇhās "desire for ideas" D III 244, 280. — As spirituality opposed to materiality in contrast of dh. and āmisa: It 98 (°dāna: a material and a spiritual gift). (b) objective: substratum (of cognition), piece, constituent (= khandha), constitution; phenomenon, thing, "world," cosmic order (as the expression of cosmic sense, as under a and 2). Thus applied to the khandhas: vedanādayo tayo kh. Dhp-a I 35 (see khandha B 3); to rūpa vedanā saññā saṅkhārā viññāna S III 39; = saṅkhārā D III 58, 77, 141. Frequently in formula sabbe dhammā aniccā (+ dukkhā anattā: see nicca) "the whole of the visible world, all phenomena are evanescent etc." S III 132 f. and passim . diṭṭhe [va] dhamme in the phenomenal world (as opposed to samparāyika dh. the world beyond): see under diṭṭha (S IV 175, 205 etc.). — ye dhammā hetuppabhavā tesaṃ hetuṃ Tathāgato āha "of all phenomena sprung from a cause the Buddha the cause hath told" Vin I 40 (cf. Iśā Upaniśad 14). loka-dhammā things of this world (viz. gain, fame, happiness etc., see under lābha) D III 260; Nidd II §55. uttari-manussa-dh°ā transcendental, supernormal phenomena D I 211, cf. D III 4; abbhuta-dh°ā wonderful signs, portents Miln 8 (tayo acchariyā a. dh. pāturahesuṃ); Pv-a 2: hassa-khiḍḍhā-rati-dh.-samāpanna endowed with the qualities or things of mirth, play and enjoyment D I 19; III 31; gāma° things or doings of the village D I 4 (cf. Sv I 72). 2. Ratio-ethically (a) objective: "rationality," anything that is as it should be according to its reason and logicality (as expressed under No. 1 a), i.e. right property, sound condition, norm, propriety, constitution as conforming to No. 1 in universal application i.e. natural or cosmic law: yattha nāmañ ca rūpaṃ ca asesam uparujjhati, taṃ te dhammaṃ idhaññāya acchiduṃ bhava-bandhanaṃ (recognising this law) S I 35 citta-cetasikā dh°ā a term for the four mental khandhas, and gradually superseding them Dhs 1022 (cf. Cpd 1); dasa-dhamma-vidū Vin I 38 (see dasa); with attha, nirutti and paṭibhāna: one of the 4 paṭisambhidās (branches of analytic knowledge A II 160; Pṭs I 84, 88 etc.; Vibh. 293 f., PtsC. , page 380. In this sense frequently —° as adjective: being constituted, having the inherent quality (as based on natural law or the rational constitution of the universe), destined to be ..., of the (natural) property of ..., like (cf. Greek — ειδήϛ or English °able, as in change-able = liable to change, also English °hood, °ly and Pāli °gata, °ṭhita), e.g. khaya-dhamma liable to decay (+ vaya°, virāga°, nirodha°), with reference to the saṅkhāras S IV 216 f.; in the paṭicca-samuppāda S II 60; akkhaya imperishable Pv IV 1 52 (dānaṃ a-dh. atthu). cavana° destined to shift to another state of existence D I 18; III 31; It 76; Vv-a 54. jāti-jarā-maraṇa° under the law of birth, age, and death D III 57; A I 147; III 54; Pv-a 41 (sabbe sattā ...); bhedana° fragile (of kāya) D I 76; S I 71; Pv-a 41 (bhijjana° of saṅkhārā). vipariṇāma° changeable A I 258; IV 157; Pv-a 60 (+ anicca). a° unchanging D III 31 f. samudaya° and nirodha°, in formula yaṃ kiñci s-dh°ṃ sabban tan n-dh°ṃ "anything that is destined to come into existence must also cease to exist" D I 110, 180; S IV 47 and passim . Cf. further: anāvatti° avinipāta° D I 156; III 107, 132; A I 232; II 89, 238; IV 12; anuppāda° D III 270. (b) subjective: "morality," right behaviour, righteousness, practice, duty; maxim (cf. ṭhāna), constitution of character as conforming to No. 1 in social application, i.e. Moral Law. — Often in plural: tenets, convictions, moral habits; and as adjective that which is proper, that which forms the right idea; good, righteous, true; opposite adhamma false, unjust etc.; evil practice (α) Righteousness etc.: S I 86 (eko dh. one principle of conduct; II 280 (dh. isinaṃ dhajo: righteousness is the banner of the wise); kusala dh. D I 224; dhamme ṭhita righteous Vv 16 8 ; ñāti° duty against relatives Pv-a 30; deyya° = {337} dāna Pv-a 9, 70; sad° faith (q.v.) — opposite adhamma unrighteousness, sin A II 19; V 73 f.; D III 70 (°rāga + visama-lobha and micchā-dhamma); Pv III 9 6 (°ṃ anuvattisaṃ I practised wrong conduct).- In the same sense: dh. asuddho Vin I 5 = S I 137 (pāturahosi Magadhesu pubbe dh. a.); pāpa° (adjective) of evil conduct Vin I 3; aṭṭhita° unrighteous D III 133; lobha° greedy quality D I 224, 230; methuna dh. fornication D III 133. (β) (plural) Tenets, practices etc. (aa) good: kusalā dh. D II 223, 228; III 49, 56, 82, 102 etc.; S II 206; sappurisa° A V 245, 279; Pv-a 114; samaṇa° wanderer's practice or observances Dhp-a II 55. brāhmaṇakaraṇā D I 244; yesaṃ dh°ānaṃ Gotamo vaṇṇavādin D I 206; cf. sīlaṃ samādhi paññā ca vimutti ca anuttarā: anubuddhā ime dhammā Gotamena yasassinā D II 123. dhammānaṃ sukusalo perfect in all (these) qualities D I 180; samāhite citte dhammā pātubhavanti "with composed mind appear true views" S IV 78; dhammesu patiṭṭhito S I 185; ananussutesu dh°esu cakkhuṃ udapādi "he visualized undiscovered ideas" S II 9. (bb) evil: āvaraṇīyā S IV 104; pāpakā Vin I 8; D I 70; A I 202; akusalā D III 56, 57, 73, 91 etc.; lobha°, dosa°, moha° S I 70 = It 45 = Nidd II §420; S I 43; M III 40; dukkhavipākā vodanīyā saṅkilesikā ponobbhavikā D I 195; III 57. (cc) various: gambhīrā duddasā etc. Vin I 4; D I 12; S I 136; — Cf. S II 15, 26; Nidd II §320; It 22, 24; Paṭis I 5, 22, 28; Vibh 105, 228, 293 f. etc. (γ) (adjective) good, pious, virtuous etc.: adhammo Nirayaṃ neti dhammo pāpeti suggatiṃ "the sinners go to Niraya, the good to heaven" Thag 304 = Sv I 99 = As 38 = Dhp-a I 22. kalyāṇa° virtuous A I 74, 108; II 81, 91, 224 f.; Pv-a 13. Opposite pāpa° Vin III 90; cf. above a. (δ) (phrases). Very frequently used as adverb is the instrumental dhammena with justice, justly, rightly, fitly, properly Vin I 3; D I 122; S IV 331; Vv 34 19 (= kāraṇena ñāyena vā Vv-a); Pv II 9 30 (= yutten'eva kāraṇena Pv-a 125, as just punishment); IV 16 9 (= anurūpakāraṇena Pv-a 286). Especially in phrase of the cakkavattin, who rules the world according to justice: adaṇḍena asatthena dhammena anusāsati (or ajjhāvasati) D I 89; II 16; S I 236 = Snp 1002; cf. Snp 554 (dhammena cakkaṃ vattemi, of the Buddha). Opposite adhammena unjustly, unfitly, against the rule Vin IV 37; S I 57; IV 331; Sv I {305} 236. — dhamme (locative) honourably Ja II 159. dhammaṃ carati to live righteously Pv II 3 34 ; see also below C 3 and dh.-cariyā. C. The Dhamma, i.e. moral philosophy, wisdom, truth as propounded by Gotama Buddha in his discourses and conversations, collected by the compilers of the 5 Nikāyas (dhamma-vinayaṃ saṅgāyantehi dhamma-saṅgāhakehi ekato katvā Vv-a 3; cf. mayaṃ dh.°ṃ ca vinayañ ca saṅgāyāma Vin II 285), resting on the deeper meaning of dhamma as explained under B 1 a, and being in short the "doctrinal" portions of the Buddhist Tipiṭaka in contrast with the Vinaya, the portion expounding the rules of the Order (see piṭaka). Dhamma as doctrine is also distinct from Abhidhamma "what follows on the Dhamma." (1) Dhamma and Vinaya, "wisdom and discipline," as now found in the 2 great Piṭakas of the B. scriptures, the Vinaya and Suttanta Piṭaka (but the expression "Piṭako" is later. See Piṭaka). Thus bhikkhū suttantikā vinaya-dharā dhamma kathikā, i.e. "the bhikkhus who know the Suttantas, remember the Vinaya and preach the Word of the Buddha" Vin II 75 (≈ I 169), Cp IV 67. Dhamma and Vinaya combined: yo'haṃ evaṃ svākkhāte Dh.-vinaye pabbajito S I 119; bhikkhu na evarūpiṃ kathaṃ kattā hoti: na tvaṃ imaṃ Dh.-v°ṃ ājānāsi, ahaṃ imaṃ Dh.-v°ṃ ājānāmi etc. S III 12; imaṃ Dh.-v°ṃ na sakkomi vitthārena ācikkhituṃ S I 9; samaṇā ... imasmiṃ Dh.-v°e gādhanti S III 59. — Thus in various compounds (see below), as Dh.-dhara (+ V-Dh.) one who knows both by heart; Dh.-vādin (+ V-v.) one who can recite both, etc. — See e.g. the following passages: Vin II 285 (dh. ca v. ca pariyatta), 304; III 19, 90; D I 8, 176, 229; II 124 (ayaṃ Dhammo ayaṃ V. idaṃ Satthu-sāsanaṃ); III 9, 12, 28, 118 f.; S I 9, 119, 157; II 21, 50, (dh-vinaye assāsa); A III 297 (the same); S II 120; III 91; IV 43 f., 260; A I 34, 121, 185, 266; II 2, 26, 117, 168; III 8, 168 f.; IV 36, 200 f.; V 144, 163, 192; It 112; Snp page 102; Ud 50. 2. Dhamma, Buddha, Saṅgha. On the principle explained in Note on B 1 rests the separation of the personality of the teacher from that which he taught (the "doctrine," the "Word," the Wisdom or Truth, cf. Dhamma-kāyo Tathāgatassa adhivacanaṃ D III 84). A person becoming a follower of the B. would conform to his teaching (Dhamma) and to the community ("Church"; Saṅgha) by whom his teaching was handed down. The formula of initiation or membership is therefore threefold, viz. Buddhaṃ saraṇaṃ upemi (gacchāmi), Dh°ṃ ..., Saṅghaṃ ... i.e. I put myself into the shelter of the B., the Dhamma, and the S. (see further reference under Saṅgha) S I 34 (Buddhe pasannā Dhamme ca Saṅghe tibbagāravā: ete sagge pakāsenti yattha te upapajjare, i.e. those who adore the B. and his Church will shine in heaven); D II 152 f., 202 f., 352; S IV 270 f. (°saraṇagamana); Dhp-a I 206; Pv-a 1 (vande taṃ uttamaṃ Dh.°ṃ, B.°ṃ, S.°ṃ). Cf. Satthari, Dhamme, Saṅghe kaṅkhati, as 3 of the ceto-khilā A III 248. 3. Character of the Dhamma in various attributes, general phraseology. — The praise of the Dhamma is expressed in many phrases, of which only a few of the more frequent can be mentioned here. Among the most famous is that of "dhammaṃ deseti ādi-kalyāṇaṃ majjhe-k°, pariyosāna-k°, etc. "beautiful in the beginning, beautiful in the middle and beautiful in the end," e.g. D I 62; S I 105; IV 315; A II 147, 208; III 113 f., 135, 262; D III 96, 267; Nidd II §316; It 79; Vv-a 87. It is welcome as a friend, beautifully told, and its blessings are immediate: sv'-akkhāta, sandiṭṭhika, akālika, ehi-passiveka etc. D II 93; III 5, 39, 45, 102; S I 9, 117; II 199; IV 271; A III 285 etc. It is mahā-dh. S IV 128; ariya° S I 30; A V 241, 274; Snp 783; sammā° S I 129. It is likened to a splendid palace on a mountain-top Vin I 5 = It 33, or to a quiet lake with sīla as its banks S I 169 = 183; and it is above age and decay: satan ca dhammo na jaram upeti S I 71. Whoever worships the Dhamma finds in this worship the highest gratification: diyo loke sako putto piyo loke sako pati, tato piyatarā ... Dhammassa magganā S I 210; ye keci ariya-Dhamme khantiyā upetā ... deva-kāyaṃ paripūressanti S I 30. Dh°ṃ garukaroti D III 84. Opposite Dhamme agārava A III 247, 340; IV 84: the slanderers of the Dhamma receive the worst punishment after death S I 30 (upenti Roruvaṃ ghoraṃ). — Various phrases: to find the truth (i.e. to realize intuitively the Dhamma) = Dh.°ṃ anubodhati D II 113; S I 137, or vindati D I 110, 148. To expound the Dh., teach the truth, talk about problems of ethics and philosophy: Dh.°ṃ deseti Vin IV 134; S I 210 etc.; katheti Pv-a 41; bhāsati Vin I 101; bhaṇati Vin I 169; pakāseti S II 28; IV 121. To hear the Dh., to listen to such an exposition: Dh.°ṃ suṇāti S I 114, 137, 196, 210; A I 36; III 163; Dhp-a III 81, 113. To attain full knowledge of it: Dh.°ṃ pariyāpuṇāti A II 103, 185; III 86, cf. 177 and °pariyatti. To remember the Dhamma: dhāreti A III 176 (for details of the 5 stages of the Dhamma-accomplishment); to ponder over the Dhamma, to study it: Dh.°ṃ viciṇāti S I 34 = 55, 214; A IV 3 f. To enter a relation of discipleship with the Dhamma: Dh.°ṃ saraṇaṃ gacchati (see above 2) Pv IV 3 48 ; dhammaṃ saraṇatthaṃ upehi Vv 53 2 (cf. Vv-a 232). See further Paṭis I 34, 78, 131; II 159 f.; Pp 58, 66; Vibh 293 f., 329; Nett 11, 15, 31, 83, 112; and cf. compounds 4. Dhamma and anudhamma. Childers interprets anudhamma with "lesser or inferior dhamma," but the general purport of the Nikāya passages seems to be something like "in conformity with, in logical sequence to the dhamma" i.e. lawfullness, righteousness, reasonableness, truth (see K.S. II 202; Geiger, Pāli Dhamma pages 115-118). It occurs (always with Dhamma) in the following contexts: Dhammassa cānudh°ṃ vyākaroti "to explain according to the truth of the Dhamma" D I 161; III 115; Ud 50; Dhammassa hoti anudhammacārin {338} "walking in perfect conformity to the Dhamma" A II 8; dh.-anudh°ṃ ācaranti the same D III 154; dh.-anudh°paṭipanna "one who has reached the complete righteousness of the Dhamma" D II 224; III 119; S III 40 f.; It 81; A III 176 (where it forms the highest stage of the Dhamma knowledge, viz. (1) Dh.°ṃ suṇāti; (2) pariyāpuṇāti; (3) dhāreti; (4) atthaṃ upaparikkhati; (5) dh.-anudh°ṃ paṭipajjati). Further in series bahussuta, dhammadhara, dh.-anudh°-paṭipanna D II 104; S V 261; A II 8; Ud 63; also in dhamma-kathika, dh.-anudh°-paṭi panna, diṭṭha-dhamma-Nibbāna-patta S II 18 = 114 = III 163; and in atthaṃ aññāya, dhammaṃ aññāya, dh.-anudh°-paṭipanna A I 36; II 97. -akkhāna discussing or preaching of the Dhamma Nidd I 91; -atthadesanā interpretation of the Dhamma Miln 21; -ādhikaraṇa a point in the Dhamma S IV 63 = V 346; -ādhipa lord of righteousness (+ anudhamma-cārin) A I 150; cf. °ssāmi; neuter abstract °ādhipateyya the dominating influence of the Dhamma A I 147 f.; D III 220; Miln 94; Vism 14; -ānudhamma see above C 4; -anuvattin acting in conformity with the moral law Dhp 86, cf. Dhp-a II 161; -ānusārin of righteous living D III 105, 254 (+ saddhā°); M I 226, 479; A I 74; IV 215; IV 23; S V 200; Pp 15; Nett 112, 189; -anvaya main drift of the faith, general conclusions of the Dhamma, D II 83 = III 100; M II 120; -abhisamaya understanding of the Truth, conversion to the Dhamma [cf. dharmabhisamaya Divy 200] S II 134 (+ dh.-cakkhu-paṭilābha): Pp 41; Miln 20; Dhp-a I 27; IV 64; Pv-a 31 etc.; -āmata the nectar of righteousness or the Dhamma Miln 22 (°meghena lokaṃ abhitappayanto), 346; -ādāsa the mirror of the Dhamma D II 93 (name of an aphorism) S V 357 (the same); Thag 395; Thig-a 179; -āyatana the field of objects of ideation S II 72; Dhs 58, 66, 147, 397, 572, 594; Vibh 70, 72 f. ; -ārammaṇa : dh. as an object of ideation Dhs 146, 157, 365; cf. BMPE 2, note 2; -ārāma "one who has the Dhamma as his pleasure-ground," one who rejoices in the Dhamma A III 431; It 82 (+ dh-rata); Snp 327; Dhp 364, cf. Dhp-a IV 95; -ālapana using the proper address, a fit mode of addressing a person as followed by the right custom. See D.B. I 193-196; Ja V 418; -āsana "the Dh.-seat," i.e. flat piece of stone or a mat on which a priest sat while preaching Ja I 53; Dhp-a II 31; -ūposatha the fast day {306} prescribed by the Dhamma A I 208; -okkā the torch of righteousness Ja I 34; -oja the essence or sap of the Dhamma S V 162; Dhp-a IV 169; -osadha the medicine of the Dhamma Miln 110, 335; -kathā ethical discussion, fit utterance, conversation about the Dhamma, advice D III 151; Ja I 217; Vv-a 6; Pv-a 50, 66; -kathika (adjective) one who converses about ethical problems, one who recites or preaches the Dhamma, one who speaks fitly or properly. Often in combination with Vinaya-dhara "one who masters (knows by heart) the Vinaya," and bahussuta "one who has a wide knowledge of tradition": Vin IV 10, 13, 141; A III 78; Dhp-a II 30; also with suttantika "one who is versed in the Suttantas": Vin I 169; II 75; IV 67. The ability to preach the Dhamma is the first condition of one who wishes to become perfected in righteousness (see dhammanudhamma, above C 4): S II 18, 114 = III 163; M III 40. — A I 25 f.; II 138; Pp 42; Ja I 217; IV 2 (°Thera). Cf. also Avś II 81; -kathikatta (neuter) speaking about the Dhamma; preaching M III 40; A I 38 (+ vinayadhara-katta); -kamma a legally valid act, or procedure in accordance with the Rules of the Order Vin IV 37, 136, 232; A I 74 (+ vinaya°); a° an illegal act Vin IV 232; A I 74; -karaka a proper or regulation (standard) water-pot, i.e. a pot with a filter for straining water as it was used by ascetics Vin II 118, 177, 301; Ja I 395; VI 331; Dhp-a III 290, 452; Vv-a 220 (not °karaṇena); Pv-a 185; Miln 68; -kāma a lover of the Dhamma D III 267; A V 24, 27, 90, 201; Snp 92; -kāya having a body according to the Norm (the dhammatā of bodies). See Buddhaghosa (Sv III 865) as translated in D.B. III 81, note 2; having a normal body ( sic Buddhaghosa, epithet of the Buddha) D III 84; -ketu the standard of the Dhamma, or Dhamma as standard A I 109 = III 149; -khandha the (4) main portions or articles of the Dhamma (sīla, samādhi, paññā, vimutti) D III 229; cf. Avś II 155; -gaṇa a body of followers of the Dhamma Pv-a 194; -gaṇḍikā (better gaṇṭhikā, q.v.) a block of justice, i.e. of execution Ja I 150, 151; II 124; VI 176; V 303; -garu worshipping the Dhamma S IV 123; Dhp-a I 17 (°ka); -gariya a kind of acrobatic tumbler, literally excellent t. (+ brahma°) Miln 191; -gu one who knows the Dhamma (analogous to vedagu) Ja V 222; VI 261; -gutta protecting the Dhamma or protected by the Dhamma (see gutta) S I 222; Ja V 222 (+ dh.-pāla); -ghosaka (-kamma) praise of the Dhamma Dhp-a III 81; -cakka the perfection or supreme harmony of righteousness (see details under cakka), always in phrase dh.-cakkaṃ pavatteti (of the Buddha) "to proclaim or inaugurate the perfect state or ideal of universal righteousness" Vin I 8 = M I 171; Vin I 11; S I 191; III 86; Snp 556, 693; Miln 20, 343; Dhp-a I 4; Vv-a 165; Pv-a 2, 67 etc.; besides this also in simile at S I 33 of the car of righteousness; -cakkhu "the eye of wisdom," perception of the law of change. Frequently in the standing formula at the end of a conversation with the Buddha which leads to the "opening of the eyes" or conversion of the interlocutor, viz. "virajaṃ vītamalaṃ dh.-cakkhuṃ udapādi" D I 86, 110; II 288; S IV 47; A IV 186; Vin I 11, 16, 40 etc. Explained at Sv I 237: dhammesu vā cakkhuṃ dhammamayaṃ vā cakkhuṃ. Cf. S II 134 (°paṭilābha; + dhamma-bhisamaya); D.B. I 184; II 176; -cariyā walking in righteousness, righteous living, observance of the Dhamma, piety (= dānādi-puññapaṭipatti Vv-a 282) S I 101 (+ samacariyā kusalakiriyā); A II 5; III 448; V 87, 302; Snp 263 (= kāyasucaritādi° Pj II 309), 274 (+ brahma°). a° evil way of living A I 55 (+ visama-cariyā); -cārin virtuous, dutiful M I 289; II 188; Dhp 168; Miln 19 (+ samacārin); -cetiya a memorial in honour of the Dhamma M II 124; -chanda virtuous desire (opposite kāma°) As 370; Vibh 208; -ja born of the Dhamma (see above, Note on B 1 a), in formula "Bhagavato putto oraso dh.-jo, dh.-nimmito, dh.-dāyādo" (the spiritual child of the Buddha) D III 84 = S II 221; It 101; -jāla "net of the Dhamma," name of a discourse (cf. °ādāsa and pariyāya) D I 46; -jīvin living righteously It 108; Dhp 24 (= dhammenā samena Dhp-a I 239); -ññū one who knows the Dhamma Ja VI 261; -ṭṭha standing in the law, just, righteous S I 33 (+ sīlasampanna); Snp 749; Ja III 334; IV 211; Thig-a 244, -ṭṭhita = °ṭṭha D I 190; -ṭṭhiti ° having a footing in the Dhamma S II 60, 124, cf. °ṭṭhitatā: establishing of causes and effects S II 25; -takka right reasoning Snp 1107 (= sammā-saṅkappa Nidd II §318); -dāna gift of; -dāyāda heir of the Dhamma; spiritual heir (cf. above note on B 1 a) D III 84; S II 221; M I 12; III 29; It 101; -dīpa the firm ground or footing of the Dhamma (usually combined with atta-dīpa: having oneself as one's refuge, self-dependent) D II 100; III 58, 77; S V 154; -desanā moral instruction, exposition of the Dhamma Vin I 16; D I 110 etc. (see desanā); -dessin a hater of the Dhamma Snp 92; -dhaja the banner of the Dhamma A I 109 = III 149; Nidd II §503; Miln 21; -dhara (adjective) one who knows the Dhamma (by heart); see above C 4. Combined with Vinayadhara Vin I 127, 337; II 8; A I 117, and bahussuta (ibid). Snp 58 (cf. Pj II 110). — See also A III 361 f., IV 310; Nidd II §319; -dhātu the mental object considered as irreducible element Dhs 58, 67, 147 etc.; Vibh 87, 89 (see above B 1); an ultimate principle of the Dhamma; the cosmic law D II 8; M I 396; S II 143 f.; Nett 64 f.; Vism 486 sq; -dhāraṇa knowledge of the Dhamma M II 175; -nāṭaka a class of dancing girls having a certain duty Ja V 279; -nimmita see °ja; -niyāma belonging to the order of the Norm D I 190; Sv I 131: dhammatā; (°ka); -niyāmatā , certainty, or orderliness of causes and effects S II 25; PtsC. , 387; -netti = niyāma Miln 328; Sv I 31; cf. Sanskrit dharmanetrī Mvu II 357; III 234, 238; -pajjota the lamp of the Dhamma Miln 21; -pada (neuter) a line or stanza of the Dhamma, a sentence containing an ethical aphorism; a portion or piece of the Dhamma. In the latter meaning given as 4 main subjects, viz. anabhijjhā, avyāpāda, sammā-sati, {339} sammā-samādhi D III 229; A II 29 f. (in detail); Nett 170. — S I 22 (dānā ca kho dh.-padaṃ va seyyo). 202 (dh.-padesu chando); A II 185; Snp 88 (dh.-pade sudesite = Nibbāna-dhammassa padattā Pj II 164); Ja III 472 (= Nibbāna); Dhp-a III 190 (ekaṃ dh.-padaṃ). as proper name title of a canonical book, included in the Khuddaka Nikāya; -pamāṇa measuring by the (teaching of) Dhamma Pp 53; Dhp-a III 114 (°ikāni jāti-satāni); -pariyatti attainment of or accomplishment in the Dhamma, the collection of the Dhamma in general A III 86 (with reference to the 9 aṅgas, see navaṅga); -pariyāya a short discourse, or a verse, or a poem, with a moral or a text; usually an exposition of a single point of doctrine D I 46; II 93; III 116; M I 445; Vin I 40 (a single verse); A I 65; IV 63 (a poem Snp 190-218, where also it is called a dh.°pariyāyo); A V 288, 291. Such a dh.-pariyāya had very often a special name. Thus Brahmajāla, the Wondrous Net D I 46; Dhammādāso dh.°p.°, the Mirror of the Law D II 93 = S V 357; Sokasallaharaṇa, Sorrow's dart extractor A III 62; Ādittap° dh.°p.°, the Red-hot lancet S IV 168; Lomahaṃsana° M I 83; Dhammatā-dhamma° Miln 193, etc; -pāla guardian of the Law or the Dhamma Ja V 222, frequent also as proper name; -pīti (-rasa) the sweetness of drinking in the Dhamma (pivaṃ) Snp 257; Dhp 79 (= dhamma-pāyako dhammaṃ pivanto ti attho Dhp-a II 126); -bhaṇḍāgārika treasurer of the Dhamma, an epithet of Ānanda Thag 1048; Ja I 382, 501; II 25; Dhp-a III 250; Pv-a 2; -bhūta having become the Dhamma; righteousness incorporated, said of the Buddhas D III 84. Usually in phrase (Bhagavā) cakkhu-bhūta ... dh.-bhūta brahmabhūta A V 226 f. (cf. cakkhu); Thag 491; see also above, note B 1 a; -bheri the drum of the Dhamma Miln 21; -magga the path of righteousness Snp 696; Miln 21; -maya made (built) of the Dhamma (pāsāda) S I 137; -yanta the (sugar-) mill of the Dhamma (figurative) Miln 166; -yāna the vehicle of the Law (the eightfold Noble Path) S V 5; -rakkhita rightly guarded Snp 288; -rata fond of the Law Snp 327; Dhp 364; Dhp-a IV 95; cf. dh.-[gatā]rati Thag 742; Dhp. 354; -rasa taste of Dhp. 354; -rājā king of righteousness, epithet of the Buddha S I 33 = 55; D I 88 (of a cakkavatti); A I 109; III 149; Snp 554; Ja I 262; interpreted by Buddhaghosa at Sv I 249 as "dhammena rajjaṃ labhitvā {307} rājā jāto ti" = a king who gained the throne legitimately; -laddha one who has acquired the Dhamma, holy, pious S II 21; Ja III 472; justly acquired (bhogā) Snp page 87; -vara the best of truths or the most excellent doctrine Snp 233, 234; -vādin speaking properly, speaking the truth or according to the Doctrine Vin II 285; III 175 (+ Vinaya-vādin); D III 135 (the same); D I 4, 95 (of Gotama; Sv I 76: nava-lokuttara-dhamma sannissitaṃ katvā vadati); S IV 252; A I 75; II 209; -vicaya investigation of doctrine, religious research Dhs 16, 20, 90, 309, 333, 555; Vibh 106; Vism 132; -vitakka righteous thought A I 254; -vidū one who understands the Dhamma, an expert in the Dhamma Ja V 222; VI 261; -vinicchaya righteous decision, discrimination of the truth Snp 327; Dhp 144; Dhp-a III 86; -vihārin living according to the Dhamma A III 86 f. ; -saṃvibhāga sharing out or distribution of the Dhamma, i.e. spiritual gifts It 98 (opposite āmisa° material gifts); -saṅgāhaka a compiler of the sacred scriptures, a διασκεναστής Vv-a 3, 169; -saññā righteous thought, faith, piety Pv-a 3; -sabhā a hall for the discussion of the Dhamma, a chapel, meeting-house Ja VI 333; Dhp-a I 31; II 51; IV 91; Pv-a 38, 196; -samaya a meeting where the Dhamma is preached S I 26; -samādāna acquisition of the Dhamma, which is fourfold as discussed at M I 305; D III 229; -saraṇa relying on or putting one's faith in the Dhamma (see above C 3) D III 58, 77; S V 154; -savana hearing the preaching of the Dhamma, "going to church" Vin I 101; M II 175; A II 248, 381; IV 361; Snp 265; Dhp-a III 190; -sākaccha conversation about the Dhamma Snp 266; -ssāmi Lord of the Truth, epithet of the Buddha (see above B 1 a note) S IV 94; -sāra the essence of the Dhamma S V 402; -sārathi in purisa-dh.-s° at D I 62 misprint for purisa-damma-s°; -sārin a follower of the Dhamma S I 170; -sudhammatā excellency of the Dhamma S II 199; Thag 24, 220, 270, 286; -senāpati "captain of the Dhamma," epithet of Sāriputta Thag 1083; Ja I 408; Miln 343; Dhp-a III 305; Vv-a 64, 65, 158; -soṇḍatā thirst after justice Ja V 482; -sota the ear of the Dhamma S II 43. Dhamma 2 (adjective) [Sanskrit dhārma, cf. dhammika] only in feminine °ī in combination with kathā: relating to the Dhamma, viz. conversation on questions of Ethics, speaking about the Dhamma, preaching, religious discourse, sermon. Either as dhammī kathā Vin II 161; IV 56 and in instrumental-ablative dhammiyā kathāya (sandasseti samādapeti samuttejeti saṅpahaṃseti: stereotypical formula) S I 114, 155, 210, IV 122, Pv-a 30 etc.; or as compound dhammī-kathā D II 1; M I 161; Snp 325; and dhammi-kathā S I 155; Pv-a 38. Dhamma 3 (adjective) [Sanskrit dhanvan] having a bow: see daḷha°; also as dhammin in daḷha° S I 185 (see dhammin).
【陽】 法，教義，自然，事實，規格，道德，好行爲。~kkhāna,【中】 弘法（教義的講道）。~kathā,【陰】 法論（宗教性的談話，倫理的討論）。~kathika,【陽】 法論者（傳道規格的人）。~kamma,【中】 法業（合 法的行爲），如法羯磨（符合戒律規則的程式）。~kāma,【形】 熱愛事 實的人。~kāya,【形】 法身（正常的身體）。~kkhandha,【陽】 法蘊 （規格的部分）。~gaṇdikā,【陰】 法塊（正義的木塊，即：執行死刑 的斷頭木塊）。~garu,【形】 法尊（尊敬規格的）。~gutta,【形】 法 護（被規格保護的）。~ghosaka,【陽】 法音者（宣佈教義的人）。~cakka,【中】 法輪（規格的輪子）。~cakkappavattana,【中】 轉法輪（訓誡 宇宙的正義）。~cakkhu,【中】 法眼（智慧的眼睛）。~cariyā,【陰】 法行（遵守正義）。~cārī,【陽】 法行者（遵守正義的人）。【形】 有品德的。~cetiya,【中】 法塔。~jīvī,【形】 正直地生活的。~ññu,【形】 懂得教義的人。~ṭṭha,【形】 正義的，正直的。~ṭṭhiti,【陰】 規格的真正性質。~takka,【陽】 法思擇（正確的推論）。~dāna,【中】 法 施（規格的禮物）。~dāyāda,【形】 法嗣（以法爲遺産，教義的繼承人）。~dīpa,【形】 法燈，法島（以法爲可靠的立足點）。~desanā,【陰】 說法，開示佛理。~dessī,【陽】 法憎者（憎恨法者）。~dhaja,【形】 法 旗（以法爲旗幟的）。~dhara,【形】 法持，持法者（牢記法的人）。~niyāma,【陽】 法序（規格的次序）。~paṇṇākāra,【陽】 法贈（法爲贈品）。~pada,【中】 法句。~ppamāṇa,【形】 法測（藉著教義爲測量）。~bhaṇdāgārika,【陽】法司庫（正義的財務員）。~bheri,【陰】 法鼓（正義之鼓）。~rakkhita,【形】 法護（被正義保護的）。~rata,【形】 法愛（愛好法）。~rati,【陰】 法樂（以法爲樂）。~rasa,【陽】 法味（法的味道）。~rāja,【陽】 法 王（正義之王）。~laddha,【形】 法獲（正直取得的）。~vara,【陽】 優法（優良的教義）。~vādī,【形】 法語者（依法說的）。~vicaya,【陽】 擇法（對法做檢討）。~vidū,【形】 知法者（懂法的人）。~vinicchaya,【陽】 法決（正當的決定）。~vihārī,【形】 法住（依法而住的）。~saṃvibhāga,【陽】 法的分配。~saṅgīti,【陰】 法誦（法的背誦）。~saṅgāhaka,【陽】 法的編輯者。~samādāna,【中】 法的獲得。~saraṇa,【中】 歸依法。~savaṇa,【中】 聽聞法。~sākacchā,【陰】 討論法。~sālā,【陰】 法堂。~senāpati,【陽】 法將（法的大元帥或總司令）。~soṇda,【形】 愛好法。~ssāmī,【陽】 法主（法的統治者）。~adhipati,【形】 敬法爲指南。~anudhamma,【陽】 法隨法（合法，守法）。~anuvattī, ~anusārī,【形】 隨法行（守法的行動的）。~abhisamaya,【陽】 法現觀（理解真理）。~amata,【中】 法的甘露。~ādāsa,【陽】 法鏡。~ādhāra,【形】 法的支持者。~āsana,【中】 法座（弘法的座）。
<b> <c c="#a00149">Dhamma</c> </b> (1) <br>The palace built by Vissakamma for Mahāsudassana, by order of Sakka. <c c="#3b6bd3">DN.ii.180ff.</c> <br> <br>Location: <iref href="https://www.google.com/maps/search/"></iref> (Precision: 5, Type: building)<br> <b> <c c="#a00149">Dhamma</c> </b> (2) <br>The lake in front of the palace mentioned above. <c c="#3b6bd3">DN.ii.184.</c> <br> <br>Location: <iref href="https://www.google.com/maps/search/"></iref> (Precision: 5, Type: lake)<br> </deftext>
(masc, masc, from dharati) nature; character nature Construction: √dhar + ma
(masc, masc, from dharati) quality; characteristic; trait; inherent quality Construction: √dhar + ma
(masc, masc, from dharati) teaching; discourse; doctrine doctrine Construction: √dhar + ma
…该来源共 16 条释义