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The Meaning of Dhamma, no 10.

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  • nina van gorkom
    The Meaning of Dhamma, no. 10. Words: pavatti (f): occurrence, procedure. yutti (f): correctness, what is suitable, application ekako: solitary nesa: na+esa.
    Message 1 of 1 , Jun 27, 2006
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      The Meaning of Dhamma, no. 10.

      Words:
      pavatti (f): occurrence, procedure.
      yutti (f): correctness, what is suitable, application
      ekako: solitary
      nesa: na+esa. (esa stands for eso.)
      paticca: dependent on (gerund of pacceti: to come to, find one¹s hold in),
      with accusative.
      upajjati: arises

      *****
      The Saddaniti states after the definitions as given above:

      <Eva.m dhammasaddappavattivisayaa vividhaa a.t.thakathaacariyehi dassitaa,
      tattha tattha pana aadisaddena yuttivisayaadayo ca atthaa gahetabbaa.

      The teachers of the commentary have thus explained the various passages
      where the word 'dhamma' is used, and the meanings of the range of
      applications etc. with the expression Œand so on¹ occurring in various
      places, should be comprehended. >

      The expression aadi is used in many passages to indicate that the
      explanation is not exhaustive. Not all passages where the word dhamma occurs
      are mentioned, but from the example that is given, the meaning can be
      understood.
      ---------
      The Saddaniti gives more definitions of dhamma. It explains dhamma as what
      is correct, what is suitable:

      <Tathaa hi dhammasaddo-
      "Nesa dhammo mahaaraaja, ya.m tva.m gaccheyya ekako;
      ahampi tena gacchaami, yena gacchasi khattiyaa"ti aadiisu
      yuttiya.m vattati.

      Thus there the word dhamma means what is suitable in passages such as:
      It is not dhamma (fitting) great king, that you would go alone
      I shall also go where you, being of the warrior caste, shall go.²

      The Saddaniti then explains dhamma as object of citta:

      < "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 ³Kindred Sayings² (IV, 85, 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 ³Kindred
      Sayings² (II, Nidaana-sa.myutta, Ch VII, 61:<Ya.m ca kho eta.m bhikkhave
      vuccati citta.m iti pi mano iti pi vi~n~na.m iti pi...
      Yet this, monks, what we call indeed thought (citta), mind, consciousness
      (by this the untaught manyfolk are not able to feel repelled)...>

      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 stands here for 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 where dhamma is explained as object
      of citta:

      "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.
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