Dhamma vicaya
Template:Short description Script error: No such module "Sidebar". In Buddhism, dhamma vicaya (Pali; Template:Langx) has been variously translated as the "analysis of qualities,"Script error: No such module "Footnotes".Script error: No such module "Check for unknown parameters". "discrimination of dhammas,"Script error: No such module "Footnotes".Script error: No such module "Check for unknown parameters".Template:Refn "discrimination of states,"Script error: No such module "Footnotes".Script error: No such module "Check for unknown parameters". "investigation of doctrine,"Script error: No such module "Footnotes".Script error: No such module "Check for unknown parameters".Template:Refn and "searching the Truth."Script error: No such module "Footnotes".Script error: No such module "Check for unknown parameters". The meaning is ambivalent; it implies the investigation of the Buddhist teachings (dhamma), but also the application of discernment to body-mind phenomena in order to apply right effort, giving way to entry into the first jhana.
Etymology
According to Rupert Gethin, "Dhamma-vicaya means either the 'discrimination of dhammas' or the 'discernment of dhamma'; to discriminate dhammas is precisely to discern dhamma."Script error: No such module "Footnotes".Script error: No such module "Check for unknown parameters".
Textual appearances
Seven factors of Awakening
In the Pali canon's Sutta Pitaka, this is the second of the Seven Factors of Awakening (satta bojjhaScript error: No such module "lang".gā). It is preceded by the establishment of mindfulness (sati) and applied with energy/effort (viriya) Together, mindfulness, discernment and effort calm the mind, and give way to the onset of the jhanas, which are characterised by the remaining four factors of awakening, namely rapture (piti), tranquility (passaddhi), unification (samadhi) and equanimity (upekkha).Template:Refn According to the Samyutta Nikaya, this factor is to be developed by paying continuous careful attention (yoniso manasikāra bahulīkāro) to the following states (dhammā): wholesome and unwholesome (kusalā-akusalā); blameable and blameless (sāvajjā-anavajjā); inferior and superior (hīna-paScript error: No such module "lang".ītā); and, evil and good (kaScript error: No such module "lang".ha-sukka).[1] An alternate explanation in the nikayas is that this factor is aroused by "discriminating that Dhamma with wisdom" (taṃ dhammaScript error: No such module "lang". paññāya pavicināti).[2]
Abhidhamma
The Abhidhamma's DhammasaScript error: No such module "lang".i even more strongly associates dhamma vicaya with paññā (wisdom) in its enumeration of wholesome states (kusalā dhammā):
- What on that occasion is the faculty of wisdom (paññindriyaScript error: No such module "lang".)?
- The wisdom which there is on that occasion is understanding, search, research, searching the Truth....[3]
where "searching the Truth" is C.A.F. Rhys Davids' translation of dhammavicayo.
In later Abhidhamma texts and in post-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).[4]
See also
Notes
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References
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- ↑ 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 MN No. 8, where the Buddha enumerates forty-four pairs of wholesome and unwholesome opposites. The explanation of this enlightenment factor suggests that while 'discrimination of states' may be technically identified with pañña [e.g., in SN 54.13 (see below) or in the 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.
- ↑ SN 54.13 (Bodhi, 2000, pp. 1782-3; Gethin, 1992, p. 147). Gethin (1992, p. 147) remarks: "... [W]hat 'that dhamma' (taScript error: No such module "lang". dhammaScript error: No such module "lang".) refers to is not entirely clear."
Paññāya is an inflected form of paññā (Pali; Skt.: prajñā) that could be translated in a variety ways. For instance, as reflected here, Bodhi translates it as "with wisdom," while Gethin (1992, p. 147) translates it as "by means of wisdom." (Thanissaro, 1995, translates it as "with discernment," using "discernment" for paññā.) As suggested by Bodhi (2000, pp. 1900-1, n. 59) quoted in the preceding end note, a conventional manner of understanding paññā here is in terms of seeing a dhamma in terms of the three characteristics of impermanence (anicca), suffering (dukkha) and not-self (anatta).
- ↑ Dhs 11 (Rhys Davids, 1900, pp. 17-18).
- ↑ For instance, Williams (2007, p. 43) writes: "So, in the non-Mahayana Abhidharmakośa BhāScript error: No such module "lang".ya prajñā is given simply as the discernment of dharmas (dharmapravicayaScript error: No such module "lang".), those ultimates which mark the terminating point of Abhidharma analysis."
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Sources
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- Script error: No such module "citation/CS1".. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/.
- Thanissaro Bhikkhu (trans.) (1995). Ananda Sutta: To Ananda (On Mindfulness of Breathing) (SN 54.13). Retrieved 2008-07-07 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.013.than.html.
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- Thanissaro Bhikkhu (trans.) (2006). Anapanasati Sutta: Mindfulness of Breathing (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. Template:ISBN.
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