Dhamma vicaya

canonical literature (such as those by the 4th-century CE Indian scholar Vasubandhu), dhamma vicaya refers to the study of dhamma as physical or mental phenomena that constitute absolute reality (Pali: paramattha; Skt.: paramārtha).^[10]

Notes

^ In regards to his leaving dhamma untranslated, Gethin 1992 summarizes (p. 151): "The point I wish to make, however, is that the usage of the word dhamma (in the plural) remains in the Nikāyas, canonical Abhidhamma, and even to some extent in the commentarial tradition, a somewhat ambiguous and multivalent term. Its precise understanding continues to be elusive and defies rigid or fixed definition. Possibly this is no accident and the texts delight in the very fluidity of the term."
In the context of dhamma-vicaya, Gethin puts forth the idea (p. 152, also see p. 154): "In Buddhist thought to take dhamma apart is, I think, to be left with dhammas. Dhamma-vicaya means, then, either the 'discrimination of dhammas' or the 'discernment of dhamma'; to discriminate dhammas is precisely to discern dhamma.
In a related footnote (p. 152, n. 38), Gethin expresses doubt about translating vicaya as "investigation."
^ Entry for "Vicaya"), 693 ("Sambojjhanga").
MN 118 (Thanissaro, 2006).

References

^ Thanissaro 1996.

^ Gethin 1992, p. 146 ff.

SN
46 passim.

^ Rhys Davids & Stede 1921–1925, p. 615.

^ Rhys Davids 2003, p. 18 passim.

^ Gethin 1992, p. 152, 154.

SN
46.2 (Bodhi, 2000, p. 1569) and 46.51 (Bodhi, 2000, p. 1598). In a related end note, Bodhi (2000, pp. 1900–1, n. 59) comments:
An extended example of the opposition between good and bad states is found in
Dhammasangani], the initial function of pañña as an enlightenment factor is not to discern the three characteristics
, etc., but simply to discriminate between the good and bad mental states that become apparent with the deepening of mindfulness.

anatta
).

Dhs
11 (Rhys Davids, 1900, pp. 17-18).

prajñā
is given simply as the discernment of dharmas (dharmapravicayaḥ), those ultimates which mark the terminating point of Abhidharma analysis."

Sources

Bodhi, Bhikkhu (2000), The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya, Boston: Wisdom Publications,
ISBN 0-86171-331-1

Gethin, R.M.L. (1992), The Buddhist Path to Awakening: A Study of the Bodhi-Pakkhiyā Dhammā, Leiden: E.J. Brill,
ISBN 90-04-09442-3

Rhys Davids, Caroline A.F. (2003) [1900], Buddhist Manual of Psychological Ethics, of the Fourth Century B.C., Being a Translation, now made for the First Time, from the Original Pāli, of the First Book of the Abhidhamma-Piṭaka, entitled Dhamma-Saṅgaṇi (Compendium of States or Phenomena), Whitefish, MT: Kessinger Publishing,
ISBN 0-7661-4702-9

Rhys Davids, T.W.; Stede, William (1921–1925), The Pali Text Society's Pali–English Dictionary, Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/.

SN 54.13). Retrieved 2008-07-07 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.013.than.html
.

Thanissaro, Bhikkhu (1996), Wings to Awakening

Thanissaro Bhikkhu (trans.) (2006). MN 118). Retrieved 2008-07-07 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html
.

Williams, Paul (1989; repr. 2007). Mahayana Buddhism. London: Routledge.
ISBN 978-0-415-02537-9
.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Dhamma_vicaya&oldid=1203096919"

[Gethin_dhamma-3] In regards to his leaving dhamma untranslated, Gethin 1992 summarizes (p. 151): "The point I wish to make, however, is that the usage of the word dhamma (in the plural) remains in the Nikāyas, canonical Abhidhamma, and even to some extent in the commentarial tradition, a somewhat ambiguous and multivalent term. Its precise understanding continues to be elusive and defies rigid or fixed definition. Possibly this is no accident and the texts delight in the very fluidity of the term."
In the context of dhamma-vicaya, Gethin puts forth the idea (p. 152, also see p. 154): "In Buddhist thought to take dhamma apart is, I think, to be left with dhammas. Dhamma-vicaya means, then, either the 'discrimination of dhammas' or the 'discernment of dhamma'; to discriminate dhammas is precisely to discern dhamma.
In a related footnote (p. 152, n. 38), Gethin expresses doubt about translating vicaya as "investigation."

[6] Entry for "Vicaya"), 693 ("Sambojjhanga").

[9] MN 118 (Thanissaro, 2006).

[FOOTNOTEThanissaro1996-1] Thanissaro 1996.

[FOOTNOTEGethin1992146_ff-2] Gethin 1992, p. 146 ff.

[FOOTNOTEBodhi20001567_ff,_[[Samyutta_Nikaya|SN]]_46_''passim''-4] SN
46 passim.

[FOOTNOTERhys_DavidsStede1921–1925615-5] Rhys Davids & Stede 1921–1925, p. 615.

[FOOTNOTERhys_Davids200318_''passim''-7] Rhys Davids 2003, p. 18 passim.

[FOOTNOTEGethin1992152,_154-8] Gethin 1992, p. 152, 154.

[10] SN
46.2 (Bodhi, 2000, p. 1569) and 46.51 (Bodhi, 2000, p. 1598). In a related end note, Bodhi (2000, pp. 1900–1, n. 59) comments:
An extended example of the opposition between good and bad states is found in
Dhammasangani], the initial function of pañña as an enlightenment factor is not to discern the three characteristics
, etc., but simply to discriminate between the good and bad mental states that become apparent with the deepening of mindfulness.

[11] tta
).

[12] Dhs
11 (Rhys Davids, 1900, pp. 17-18).

[13] rajñā
is given simply as the discernment of dharmas (dharmapravicayaḥ), those ultimates which mark the terminating point of Abhidharma analysis."

[2]

[note 1]

[3]

[4]

[note 2]

[8]

[10]

Etymology

Textual appearances

Seven factors of Awakening

Abhidhamma

See also

Notes

References

Sources