Theravada Abhidhamma 2007 UK

The concept of Dhammas and its definition

There are a number of definitions of the Dhammas (elements of existence) in the Pali
Abhidhamma literature ganging from about the 5th denture C.E. to about the 15th century C.E. When
these definitions are collected and critically examined, it can be shown that the Theravada conception
of Dhamma is different from that of the schools of Sanskrit Buddhism. Here we can examine some
of them and show the specific standpoint of the Therevadins in regard to the theory of dhamma
which is a popular subject in the other Abhidhamma schools of Buddhism.
There is a statement Sbhavsmanna lakkhanam dhretti dhammo. Here Dhamma is
so called because it bears two common characteristics and specific characteristics.
In the commentary, one way of defining Dhammas was to explain them according to the fourfold definition: 1. Lakkhana- characteristic 2. Rasa- essential property or function 3. Paccupatthnamanifestation or effect and 4. padhatthana immediate occasion or neural cause.
By the term lakkhana two kinds of characteristics were meant, that is salakkhana or
sabhavalakkhana (own characteristic or specific characteristic) and Samannalakkhana (common
characteristic). Accordingly dhammas were defined as those which bear the two kinds of
Characteristics: specific and common.
The Atthasalini explains the four-fold method of definition as follows: The specific or
generic attributes of these or those states are termed the characteristic (lakkhana). Essential
property (rasa) means function or achievement. Recurring phenomenon (paccupatthana) means
mode of manifestation, or effect. Immediate occasion (padatthana) means proximate cause. We find
this method of definition in almost all Pali commentarial texts.
To have an understanding of how this method was applied in the definitions of the dhammas,
let us consider the following: for example- the Panna (wisdom) has four-fold definition; 1.pajanana
lakkhana panna 2.mohandhakaraviddhamsanarasa 3.Asammohapaccu patthana 4.samadhitassa
padhatthana. Similarly, Sila and Samadhi also have their own four definitions like Panna. For Silamoral good actions (kusala) defined by way of characteristic, etc. has faultless, happy results as its
characteristic; the destruction of immoralities as its essential property; purity as its recurring
manifestation; and rational attention as its proximate cause. From study the above factors, every
dhamma has own characteristics.
There is a statement that sabhepi rUpUrUpa dhammA ahutvA sambhonti hutvA
pativenti means All mental and materials dhammas emerge into existence, without have been being
and disappear without any residue Dhamma exist in the presents. In the savastivada, of Mahayana
tradition- dhamma exist in the past, present, and in the future, but in the Theravada of the
Abhidhamma,- dhammas means exist the reality of present, and rejected the past and in the future.
Another statement was that bhavasaddhana; cintanamattam cittam, means thinking itself is
consciousness. According to this method of definition, consciousness is defined as the mere fact of
thinking itself without here being any attribution of agency or instrumentality to what is sought to be
defined. This method of definition is absolutely valid for all real dhamas. The other two definitions
(Kattusdhana and Karansdhana) mentioned are valid only provisionally.
Meanwhile, the term Tinnam lakkhananam dhammato abhavena is to have an adequate
understanding of the dhammas. They should be explained with words, meanings, and characteristics.
Therefore, in defining dhammas, language occupies and important place. The characteristics of
dhammas, namely Anicca, Dukkha and Anatta are considered separately, but they do not exist in
reality. They are concept only.
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