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In Buddhism, ''dhamma vicaya'' (Pali; (サンスクリット:dharma-)) has been variously translated as the "analysis of qualities,"〔(Thanissaro (1996) ).〕 "discrimination of ''dhammas'',"〔Gethin (1992), pp. 146 ff. In regards to his leaving ''dhamma'' untranslated, Gethin 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'' In a related footnote (p. 152, ''n''. 38), Gethin expresses doubt about translating ''vicaya'' as "investigation."〕 "discrimination of states,"〔Bodhi (2000), SN 46 ''passim'', pp. 1567 ff.〕 "investigation of doctrine,"〔Rhys Davids & Stede (1921-25), pp. 615 (entry for ("Vicaya") ), 693 (("Sambojjhanga"). )〕 and "searching the Truth."〔Rhys Davids (1900), p. 18 ''passim''.〕 This concept implies applying discernment to things in order to deliver one from ignorance and craving. ==History== In the Pali canon's Sutta Pitaka, this is the second of the Seven Factors of Awakening (''satta bojjhagā''). It is preceded by the establishment of mindfulness (''sati'') and leads to energy (''viriya''), rapture (''piti''), tranquillity (''passaddhi''), concentration (''samadhi'') and equanimity (''upekkha'').〔See, e.g., MN 118 ((Thanissaro, 2006). )〕 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-paītā''); and, evil and good (''kaha-sukka'').〔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'' (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.〕 An alternate explanation in the nikayas is that this factor is aroused by "discriminating that Dhamma with wisdom" (''taṃ dhamma paññāya pavicināti'').〔SN 54.13 (Bodhi, 2000, pp. 1782-3; Gethin, 1992, p. 147). Gethin (1992, p. 147) remarks: "... ()hat 'that ''dhamma'' ''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'').〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dhamma vicaya」の詳細全文を読む スポンサード リンク
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