Jhāna is the tool to make sure "unwholesome-citta can not born and resist during vipassana development"

Cittas cannot arise together in same person. if an arising citta does not pass away, a new citta cannot born.
This is real-life. You can see it, if you are buddha or one of budda's students.

One citta can only be in one state: wholesome, unwholesome, or ineffective.

If a wholesome citta is not arising, than maybe an unwholesome citta is arising. Sīla and jhāna will prepare cittas so that they may arise as wholesome, continuously, enough to think in vipassanā-meditation, without any unwholesome citta arising during that vipassanā-meditation.

Why is vipassanā-meditation contrary to unwholesome cittas?

Because they, ie unwholesome-cittas, makes wholesome cittas weaker. Magga-cita is the most strong of all of the wholesome cittas. Meditators can not reach magga-citta, if they can not develop wholesome citta strongly.

It looks like weight training. If you use your time to eat instead of training, your muscles will not develop. They will not become stronger.

So it is a war to usurp arising. Sīla is the most powerful munition to fight with now-unwholesome citta, that make bad bodily actions. Jhāna is the most powerful munition to fight with now-unwholesome citta, that do not make bad bodily actions.

With these two: sīla & jhāna, meditators will not have unwholesome citta. So vipassanā-meditation can develop after unwholesome cittas have already stopped.

Read netti desanāhāravibhaṅga for more detail.

Paccayasutta Comment About Definition of dhātu, dhammaṭṭhitatā, dhammaniyāmatā, idappaccayatā

translated text of some part of paccayasutta:

Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
whether there is an arising of Tathagatas or no arising of Tathagatas, that element(=cause) still persists, the stableness-cause (cause of dhamma being) of the Dhamma(=result), the adjudger of the Dhamma (result will being or not is up to cause), specific conditionality.

"Commentary of Paccayasutta" wrote:

uppādā vā tathāgatānanti tathāgatānaṃ uppādepi, buddhesu uppannesu anuppannesupi jātipaccayā jarāmaraṇaṃ, jātiyeva jarāmaraṇassa paccayoฯ ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hotiฯ dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva kathetiฯ paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova dhammaṭṭhitatāti vuccatiฯ paccayo dhamme niyameti, tasmā dhammaniyāmatāti vuccatiฯ idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatāฯ tanti taṃ paccayaṃฯ
ftp://ftp1.puremind.org.tw/01%20%E5%8D%97%E5%82%B3%E4%BD%9B%E6%95%99%E8%B3%87%E6%96%99%E5%BA%AB/01%20%E5%8D%97%E5%82%B3%E4%BD%9B%E6%95%99%E5%9C%96%E6%9B%B8%E9%A4%A8/001%20Chattha%20Sangayana/48s0302a/s0302a-13.html

Translation:

uppādā vā tathāgatānaṃ="From birth as a requisite condition, then aging & death" always going on. No matter what happens, nether universe having this buddha and another buddhas, nor don't having.
ṭhitāva sā dhātu=Cause (paccaya of paccayasamuppanna [result]) still be cause. No time, that birth will not be as a requisite condition of aging & death.
Cause is meaning, of this both words (paccaya): "dhammaṭṭhitatā (cause of result's being) dhammaniyāmatā (adjudger of result's being)". Because paccayuppannadhamma (result) stable (=being) by paccaya (cause), so buddha call paccaya (cause) as "dhammaṭṭhitatā". Because cause [paccaya] adjudge [being of] result (paccayuppanna), so buddha call paccaya (cause) as dhammaniyāmatā.
idappaccayatā=cause(paccaya) of this(=ida=imesaṃ) aging & death. Paccayatā is synonym of paccaya.
taṃ=that paccaya.

More explanation by me:

"Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ" = adjective of "dhātu".
"dhātu" = "attano sabhāvaṃ dhārentīti dhātuyoฯ (definition of dhātu is  'thing keep it's own condition[causes and result]. So in this sutta, dhatu refer to 'cause[paccaya]', because it keep it own 'result[paccayasamuppanna]')"
"sa dhātu"="sa paticca" because paticca keep it own paccayasamuppanna.
Example: 'birth' keep it own 'aging & death'. Have not  'birth', have not 'aging & death'.
So buddha said "[u]ṭhitāva sā dhātu[/u] [b]dhamma[/b][u]ṭṭhitatā[/u] [b]dhamma[/b][u]niyāmatā[/u] [b]idap[/b][u]paccayatā[/u]. "
Bold is cause(paticca). Underline is result (paticcasamuppanna).

For the definition about dhamma-word, see:
http://unmixedtheravada.blogspot.com/2016/12/more-than-11-different-definitions-of.html

More Than 11 Different Definitions Of Dhamma-Word Appear In Tipitaka

(Translation here)

Commentary of Paṭisambhidāmaggo Dhammaṭṭhitiñāṇaniddeso wrote:

4.Paccayapariggahepaññāti ettha paṭicca phalametīti paccayo. Paṭiccāti na vinā tena, apaccakkhitvāti attho. Etīti uppajjati ceva pavattati cāti attho. Apica upakārakattho paccayattho, tassa paccayassa bahuvidhattā paccayānaṃ pariggahe vavatthāpane ca paññā paccayapariggahe paññā.
Dhammaṭṭhitiñāṇanti ettha dhammasaddo tāva sabhāva-paññā-puñña-paññatti-āpatti-pariyatti-nissattat-āvikāra-guṇa-paccaya-paccayuppannādīsu dissati. Ayañhi

1. ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā(=included nibbāna)’’tiādīsu (dha. sa. tikamātikā 1) sabhāve dissati.
2. ‘‘Yassete caturo dhammā, saddhassa gharamesino; Saccaṃ dhammo dhiti cāgo, sa ve pecca na socatī’’ti. (su. ni. 190) – Ādīsu paññāyaṃ.
3. ‘‘Na hi dhammo adhammo ca, ubho samavipākino; Adhammo nirayaṃ neti, dhammo pāpeti suggati’’nti. (theragā. 304) – Ādīsu puññe.
4. ‘‘Paññattidhammā niruttidhammā adhivacanadhammā’’tiādīsu (dha. sa. dukamātikā 106-108) paññattiyaṃ.
5. ‘‘Pārājikā dhammā saṅghādisesā dhammā’’tiādīsu (pārā. 233-234) āpattiyaṃ.
6. ‘‘Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ veyyākaraṇa’’ntiādīsu (a. ni. 5.73) pariyattiyaṃ.
7. ‘‘Tasmiṃ kho pana samaye dhammā honti (dha. sa. 121). Dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373; ma. ni. 1.115) nissattatāyaṃ.
8. ‘‘Jātidhammā jarādhammā maraṇadhammā’’tiādīsu (a. ni. 10.107) vikāre.
9. ‘‘Channaṃ buddhadhammāna’’ntiādīsu (mahāni. 50) guṇe.
10. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā (this dhamma-word included included nibbāna)’’tiādīsu (vibha. 720) paccaye (=cause of result).
11. ‘‘Ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā (this dhamma-word not included nibbāna)’’tiādīsu (saṃ. ni. 2.20; a. ni. 3.137) paccayuppanne(=result of cause).

Svāyamidhāpi paccayuppanne daṭṭhabbo. Atthato pana attano sabhāvaṃ dhārentīti vā, paccayehi dhārīyantīti vā, attano phalaṃ dhārentīti vā, attano paripūrakaṃ apāyesu apatamānaṃ dhārentīti vā, sakasakalakkhaṇe dhārentīti vā, cittena avadhārīyantīti vā yathāyogaṃ dhammāti vuccanti. Idha pana attano paccayehi dhārīyantīti dhammā, paccayasamuppannā dhammā tiṭṭhanti uppajjanti ceva pavattanti ca etāyāti dhammaṭṭhiti, paccayadhammānametaṃ adhivacanaṃ . Tassaṃ dhammaṭṭhitiyaṃ ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Idañhi samādhibhāvanāmayañāṇe vuttasamādhinā samāhitena cittena yathābhūtañāṇadassanatthāya yogamārabhitvā vavatthāpitanāmarūpassa tesaṃ nāmarūpānaṃ paccayapariggahapariyāyaṃ dhammaṭṭhitiñāṇaṃ uppajjati. ‘‘Nāmarūpavavatthāne ñāṇa’’nti avatvā eva kasmā ‘‘dhammaṭṭhitiñāṇa’’nti vuttanti ce? Paccayapariggaheneva paccayasamuppannapariggahassa siddhattā. Paccayasamuppanne hi apariggahite paccayapariggaho na sakkā hoti kātuṃ. Tasmā dhammaṭṭhitiñāṇagahaṇeneva tassa hetubhūtaṃ pubbe siddhaṃ nāmarūpavavatthānañāṇaṃ vuttameva hotīti veditabbaṃ. Kasmā dutiyatatiyañāṇaṃ viya ‘‘samādahitvā paccayapariggahe paññā’’ti na vuttanti ce? Samathavipassanānaṃ yuganaddhattā.

‘‘Samādahitvā yathā ce vipassati, vipassamāno tathā ce samādahe;

Vipassanā ca samatho tadā ahu, samānabhāgā yuganaddhā vattare’’ti. –

Hi vuttaṃ. Tasmā samādhiṃ avissajjetvā samādhiñca ñāṇañca yuganaddhaṃ katvā yāva ariyamaggo, tāva ussukkāpetabbanti ñāpanatthaṃ ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’micceva vuttanti veditabbaṃ.
http://tipitaka.org/romn/cscd/s0517a.att2.xml

Translation:

辭典解釋 ：
解釋[1] ：
dhamma: lit. the 'bearer', constitution (or nature of a thing), norm, law (jus), doctrine; justice, righteousness; quality; thing, object of mind (s. āyatana) 'phenomenon'. In all these meanings the word 'dhamma' is to be met with in the texts. The Com. to D. instances 4 applications of this term guṇa  (quality, virtue), desanā (instruction), pariyatti  (text), nijjīvatā  (soullessness, e.g. "all dhammā, phenomena, are impersonal," etc.). The Com. to Dhs. has hetu (condition) instead of desanā. Thus, the analytical knowledge of the law (s. paṭisambhidā) is explained in Vis.M. XIV. and in Vibh. as hetumhi ñāṇa, knowledge of the conditions.
The Dhamma, as the liberating law discovered and proclaimed by the Buddha, is summed up in the 4 Noble Truths (s. sacca). It forms one of the 3 Gems (ti-ratana, q.v.) and one of the 10 recollections (anussati q.v.).
Dhamma, as object of mind (dhammāyatana, s. āyatana) may be anything past, present or future, corporeal or mental, conditioned or not (cf. saṅkhāra, 4), real or imaginary.
出處 ： Buddhist Dictionary, Manual of Buddhist Terms and Doctrines, by NYANATILOKA MAHATHERA
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解釋[2] ：
Dhamma
1. Dhamma.-The Bodhisatta, born as a devaputta in the Kāmāvacara-world.
See the Dhamma Jātaka. In the Milindapañha (p.212) he is called a yakkha.
2. Dhamma.-The palace built by Vissakamma for Mahāsudassana, by order of Sakka. D.ii.180ff.
3. Dhamma.-The lake in front of the palace mentioned above. D.ii.184.
出處 ： Dictionary of Pali Proper Names, G P Malalasekera (1899-1973), which is available as printed version from
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解釋[3] ：
dhamma : [m.] doctrine; nature; truth; the Norm; morality; good conduct.
出處 ： A.P. Buddhadatta Mahathera, Concise Pali-English and English-Pali Dictionary [available as digital version from Metta Net, Sri Lanka]
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解釋[4] ：
Dhamma1 (m. & rarely nt.) [Ved. dharma & dharman, the latter a formation like karman (see kamma for expln of subj. & obj. meanings); dhṛ (see dhāreti) to hold, support: that which forms a foundation and upholds= constitution. Cp. Gr. qro/nos, Lat. firmus & fretus; Lith. derme (treaty), cp. also Sk. dhariman form, constitution, perhaps=Lat. forma, E. form] constitution etc. A. Definitions by Commentators: Bdhgh gives a fourfold meaning of the word dhamma (at DA i.99= DhA i.22), viz. (1) guṇe (saddo), applied to good conduct; (2) desanāyaŋ, to preaching & moral instruction; (3) pariyattiyaŋ, to the 9 fold collection of the Buddh. Scriptures (see navanga); (4) nissatte ( -- nijjīvate), to cosmic (non -- animistic) law. -- No. 1 is referred to freq. in expls of the term, e. g. dhammiko ti ñāyena samena pavattatī ti DA i.249; dhamman ti kāraṇaŋ ñāyaŋ PvA 211; as paṭipatti -- dhamma at VvA 84; No. 3 e. g. also at PvA 2. Another and more adequate fourfold definition by Bdhgh is given in DhsA 38, viz. (1) pariyatti, or doctrine as formulated, (2) hetu, or condition, causal antecedent, (3) guṇa, or moral quality or action, (4) nissatta -- nijīvatā, or "the phenomenal" as opposed to "the substantial," "the noumenal," "animistic entity." Here (2) is illustrated by hetumhi ñāṇaṃ dhammapaṭisambhidā: "analytic knowledge in dhamma's means insight into condition, causal antecedent" Vibh 293, and see Niyama (dhamma˚). Since, in the former fourfold definition (2) and (3) really constitute but one main implication considered under the two aspects of Doctrine as taught and Doctrine as formulated, we may interpret Dhamma by the fourfoldconnotation: -- doctrine, right, or righteousness, condition, phenomenon. -- For other exegetic definitions see the Coms & the Niddesa, e. g. Nd1 94; for modern expls & analyses see e. g. Rhys Davids, Buddh. India pp. 292 -- 4; Mrs. Rh. Davids, Buddhism (1912) pp. 32 sq., 107 sq., 235 sq.; Dhs. trsl. xxxiii.sq.; and most recently the exhaustive monograph by M. & W. Geiger, Pāli Dhamma. Abhandlungen der Bayer. Akademie xxxi. 1; München 1920; which reached the editors too late to be made use of for the Dictionary.
  B. Applications and Meaning. -- 1. Psychologically; "mentality" as the constitutive element of cognition & of its substratum, the world of phenomena. It is that which is presented as "object" to the imagination & as such has an effect of its own: -- a presentation (Vorstellung), or idea, idea, or purely mental phenomenon as distinguished from a psycho -- physical phenomenon, or sensation (re -- action of sense -- organ to sensestimulus). The mind deals with ideas as the eye deals with forms: it is the abstraction formed by mano, or mind proper, from the objects of sense presented by the sense -- organ when reacting to external objects. Thus cakkhu "faculty of sight" corresponds to rūpa "relation of form" & mano "faculty of thought" (citta & ceto its organ or instrument or localisation) corresponds to dhamma "mentalized" object or "idea" (Mrs. Rh. D. "mental object in general," also "state of mind") -- (a) subjective: mental attitude, thought, idea, philosophy, truth, & its recognition (anubodhi) by the Buddha, i. e. the Dhamma or worldwisdom=philosophy of the Buddha as contained & expounded in the Dialogues of the 5 Nikāyas (see below C.) -- Note. The idea of dhamma as the interpreted Order of the World is carried further in the poetical quasi -- personification of the Dh. with the phrase "dhammaja dh -- nimmita dh -- dāyāda" (born of the Norm, created by the Norm, heir of the Norm; see under cpds. and Dhammatā; also s. v. Niyama). That which the Buddha preached, the Dhamma kat) e)coxh/n, was the order of law of the universe, immanent, eternal, uncreated, not as interpreted by him only, much less invented or decreed by him, but intelligible to a mind of his range, and by him made so to mankind as bodhi: revelation, awakening. The Buddha (like every great philosopher & other Buddhas preceding Gotama: ye pi te ahesuŋ atītaŋ addhānaŋ Arahanto Sammāsambuddhā te pi dhammaŋ yeva sakkatvā S i.140) is a discoverer of this order of the Dhamma, this universal logic, philosophy or righteousness ("Norm"), in which the rational & the ethical elements are fused into one. Thus by recognition of the truth the knower becomes the incorporation of the knowable (or the sense of the universe=Dhamma) & therefore a perfect man, one who is "truly enlightened" (sammā -- sambuddha): so Bhagavā jānaŋ jānāti passaŋ passati cakkhu -- bhūto ñāṇa -- bhūto dhamma˚ brahma˚ & in this possession of the truth he is not like Brahmā, but Brahmā himself & the lord of the world as the "master of the Truth": vattā pavattā atthassa ninnetā Amatassa dātā dhammassāmī S iv.94; & similarly "yo kho Dhammaŋ passati so mam passati; yo mam passati so Dhammaŋ passati" =he who sees the Buddha sees the Truth S iii.120. Cp. with this also the dhamma -- cakka idea (see cpds.). On equation Dhamma=Brahman see esp. Geiger, Dhamma pp. 76 -- 80, where is also discussed the formula Bhagavato putto etc. (with dhammaja for the brahmanic brahmaja). -- In later (Abhidhamma) literature the (dogmatic) personification of Dhamma occurs. See e. g. Tikp A 366.
  As 6th sense -- object "dhamma" is the counterpart of "mano": manasā dhammaŋ viññāya "apperceiving presentations with the mind" S iv.185 etc. (see formula under rūpa); mano -- viññeyyā dhammā S iv.73; cp. S iii.46; iv.3 sq.; v.74; D iii.226, 245, 269. Ranged in the same category under the anupassanā -- formula (q. v.) "dhammesu dhamm -- ânupassin" realising the mentality of mental objects or ideas, e. g. D ii.95, 100, 299; A i.39, 296; ii.256; iii.450; iv.301. Also as one of the 6 taṇhās "desire for ideas" D iii.244, 280. -- As spirituality opposed to materiality in contrast of dh. & āmisa: It 98 (˚dāna: a mat. & a spir. gift). -- (b) objective: substratum (of cognition), piece, constituent (=khandha), constitution; phenomenon, thing, "world," cosmic order (as the expression of cosmic sense, as under a & 2). Thus applied to the khandhas: vedanādayo tayo kh. DhA i.35 (see Khandha B 3); to rūpa vedanā saññā sankhārā viññāna Siii.39;=sankhārā D iii.58, 77, 141. Freq. in formula sabbe dhammā aniccā (+dukkhā anattā: see nicca) "the whole of the visible world, all phenomena are evanescent etc." S iii.132 sq. & passim. diṭṭhe [va] dhamme in the phenomenal world (opp. samparāyika dh. the world beyond): see under diṭṭha (S iv.175, 205 etc.). -- ye dhammā hetuppabhavā tesaŋ hetuŋ Tathāgato āha "of all phenomena sprung from a cause the Buddha the cause hath told" Vin i.40 (cp. Isā Upanishad 14). <-> lokadhammā things of this world (viz. gain, fame, happiness etc., see under lābha) D iii.260; Nd2 55. <-> uttari -- manussa -- dh˚ātranscendental, supernormal phenomena D i.211, cp. D iii.4; abbhuta -- dh˚ā wonderful signs, portents Miln 8 (tayo acchariyā a. dh. pāturahesuŋ); PvA 2: hassa -- khiḍḍhā -- rati -- dh. -- samāpanna endowed with the qualities or things of mirth, play & enjoyment D i.19; iii.31; gāma˚ things or doings of the village D i.4 (cp. DA i.72).
  2. Ratio -- ethically -- (a) objective: "rationality," anything that is as it should be according to its reason & logicality (as expressed under No. 1 a), i. e. right property, sound condition, norm, propriety, constitution as conforming to No. 1 in universal application i. e. Natural or Cosmic Law: yattha nāmañ ca rūpaŋ ca asesam uparujjhati, taŋ te dhammaŋ idhâññāya acchiduŋ bhavabandhanaŋ (recognising this law) S i.35 cittacetasikā dh˚ ā a term for the four mental khandhas, and gradually superseding them Dhs 1022 (cf. Compendium of Philosophy, 1); dasadhamma -- vidū Vin i.38 (see dasa); with attha, nirutti andpaṭibhāna: one of the 4 Paṭisambhidās (branches of analytic knowledge A ii.160; Pṭs i.84, 88 etc.; Vibh. 293 f., Points of Controversy, p. 380. In this sense freq. -- ˚ as adj.: being constituted, having the inherent quality (as based on Natural Law or the rational constitution of the Universe), destined to be . . ., of the (natural) property of . . ., like (cp. Gr. -- eidh/s or E. -- able, as in change -- able=liable to change, also E. -- hood, -- ly & P. -- gata, -- ṭhita), e. g. khaya -- dhamma liable to decay (+vaya˚, virāga˚, nirodha˚), with ref. to the Sankhāras S iv.216 sq.; in the Paṭiccasamuppāda S ii.60; akkhaya imperishable Pv iv.152(dānaŋ a -- dh. atthu). cavana˚ destined to shift to another state of existence D i.18; iii.31; It 76; VvA 54. jāti -- jarā -- maraṇa˚ under the law of birth, age, & death D iii.57; A i.147; iii.54; PvA 41 (sabbe sattā . . .); bhedana˚ fragile (of kāya) D i.76; S i.71; PvA 41 (bhijjana˚ of sankhārā). vipariṇāma˚ changeable Ai.258; iv.157; PvA 60 (+anicca). a˚ unchanging D iii.31 sq. samudaya˚ & nirodha˚, in formula yaŋ kiñci s -- dh˚ŋ sabban tan n -- dh˚ŋ "anything that is destined to come into existence must also cease to exist" D i.110, 180; S iv.47 & passim. Cp. further: anāvatti˚ avinipāta˚ D i.156; iii.107, 132; A i.232; ii.89, 238; iv.12; anuppāda˚ D iii.270. -- (b) subjective: "morality," right behaviour, righteousness, practice, duty; maxim (cp. ṭhāna), constitution of character as conforming to No. 1 in social application, i. e. Moral Law. -- Often in pl.: tenets, convictions, moral habits; & as adj. that which is proper, that which forms the right idea; good, righteous, true; opp. adhamma false, unjust etc.; evil practice -- (a) Righteousness etc.: S i.86 (eko dh. one principle of conduct; ii.280 (dh. isinaŋ dhajo: righteousness is the banner of the Wise); kusala dh. D i.224; dhamme ṭhita righteous Vv 168; ñāti˚ duty against relatives PvA 30; deyya˚=dāna PvA 9, 70; sad˚ faith (q. v.) -- opp. adhamma unrighteousness, sin A ii.19; v.73 sq.; D iii.70 (˚rāga+ visama -- lobha & micchā -- dhamma); Pv iii.96(˚ŋ anuvattisaŋ I practised wrong conduct). -- In the same sense: dh. asuddho Vin i.5=S i.137 (pāturahosi Magadhesu pubbe dh. a.); pāpa˚ (adj.) of evil conduct Vin i.3; aṭṭhita˚ unrighteous D iii.133; lobha˚ greedy quality D i.224, 230; methuna dh. fornication D iii.133. -- (b) (pl.) Tenets, practices etc. -- (aa) good: kusalā dh. D ii.223, 228; iii.49, 56, 82, 102 etc.; S ii.206; sappurisa˚ A v.245, 279; PvA 114; samaṇa˚ Wanderer's practice or observances DhA ii.55. brāhmaṇakaraṇā D i.244; yesaŋ dh˚ānaŋ Gotamo vaṇṇavādin D i.206; cp. sīlaŋ samādhi paññā ca vimutti ca anuttarā: anubuddhā ime dhammā Gotamena yasassinā D ii.123. dhammānaŋ sukusalo perfect in all (these) qualities D i.180; samāhite citte dhammā pātubhavanti "with composed mind appear true views" S iv.78; dhammesu patiṭṭhito S i.185; ananussutesu dh˚esu cakkhuŋ udapādi "he visualized undiscovered ideas" S ii.9. <-> (bb) evil: āvaraṇīyā Siv.104; pāpakā Vin i.8; D i.70; A i.202; akusalā D iii.56, 57, 73, 91 etc.; lobha˚, dosa˚, moha˚ S i.70=It 45=Nd2 420; S i.43; M iii.40; dukkhavipākā vodanīyā saŋkilesikā ponobbhavikā D i.195; iii.57. -- (cc) various: gambhīrā duddasā etc. Vin i.4; D i.12; S i.136; -- Cp. S ii.15, 26; Nd2 320; It 22, 24; Psi.5, 22, 28; Vbh 105, 228, 293 sq. etc. etc. -- (g) (adj.) good, pious, virtuous etc.: adhammo nirayaŋ neti dhammo pāpeti suggatiŋ "the sinners go to niraya, the good to heaven" Th 1, 304=DA i.99=DhsA 38= DhA i.22. kalyāṇa˚ virtuous A i.74, 108; ii.81, 91, 224 sq.; PvA 13. Opp. pāpa˚ Vin iii.90; cp. above a. -- (d) (phrases). Very freq. used as adv. is the instr. dhammena with justice, justly, rightly, fitly, properly Vin i.3; D i.122; S iv.331; Vv 3419 (=kāraṇena ñāyena vā VvA); Pv ii.930 (=yutten' eva kāraṇena PvA 125, as just punishment); iv.169 (=anurūpakāraṇena PvA 286). Esp. in phrase of the cakkavattin, who rules the world according to justice: adaṇḍena asatthena dhammena anusāsati (or ajjhāvasati) D i.89; ii.16; S i.236=Sn 1002; cp. Sn 554 (dhammena cakkaŋ vattemi, of the Buddha). Opp. adhammena unjustly, unfitly, against the rule Vin iv.37; S i.57; iv.331; DA i.236. -- dhamme (loc.) honourably Jii.159. <-> dhammaŋ carati to live righteously Pv ii.334; see also below C 3 & dh. -- cariyā.
  C. The Dhamma, i. e. moral philosophy, wisdom, truth as propounded by Gotama Buddha in his discourses & conversations, collected by the compilers of the 5 Nikāyas (dhamma -- vinayaŋ sangāyantehi dhammasangāhakehi ekato katvā VvA 3; cp. mayaŋ dh.˚ŋ ca vinayañ ca sangāyāma Vin ii.285), resting on the deeper meaning of dhamma as expld under B 1 a, & being in short the "doctrinal" portions of the Buddhist Tipiṭaka in contradiction to the Vinaya, the portion expounding the rules of the Order (see piṭaka). Dhamma as doctrine is also opposed to Abhidhamma "what follows on the Dhamma." -- (1) Dhamma and Vinaya, "wisdom & discipline," as now found in the 2 great Piṭakas of the B. Scriptures, the Vinaya and SuttantaPiṭaka (but the expression "Piṭako" is later. See Piṭaka). Thus bhikkhū suttantikā vinaya -- dharā dhamma kathikā, i. e. "the bhikkhus who know the Suttantas, remember the Vinaya & preach the Word of the Buddha" Vin ii.75 (≈i.169), cp. iv.67. Dhamma & Vinaya combd: yo 'haŋ evaŋ svâkkhāte Dh -- vinaye pabbajito S i.119; bhikkhu na evarūpiŋ kathaŋ kattā hoti: na tvaŋ imaŋ Dh -- v˚ŋ ājānāsi, ahaŋ imaŋ Dh -- v˚ŋ ājānāmi etc. S iii.12; imaŋ Dh -- v˚ŋ na sakkomi vitthārena ācikkhituŋ S i.9; samaṇā . . . imasmiŋ Dh -- v˚e gādhanti S iii.59. -- Thus in var. cpds. (see below), as Dh -- dhara (+V -- dh.) one who knows both by heart; Dh -- vādin (+V -- v.) one who can recite both, etc. -- See e. g. the foll. passages: Vin ii.285 (dh. ca v. ca pariyatta), 304; iii.19, 90; D i.8, 176, 229; ii.124 (ayaŋ Dh. ayaŋ V. idaŋ Satthu -- sāsanaŋ); iii.9, 12, 28, 118 sq.; S i.9, 119, 157; ii.21, 50, (dh -- vinaye assāsa); A iii.297 (id.); S ii.120; iii.91; iv.43 sq., 260; A i.34, 121, 185, 266; ii.2, 26, 117, 168; iii.8, 168 sq.; iv.36, 200 sq.; v.144, 163, 192; It 112; Sn p. 102; Ud 50. <-> 2. Dhamma, Buddha, Sangha. On the principle expld in Note on B 1 a rests the separation of the personality of the teacher from that which he taught (the "Doctrine," the "Word," the Wisdom or Truth, cp. Dhamma -- kāyo Tathāgatassa adhivacanaŋ D iii.84). A person becoming a follower of the B. would conform to his teaching (Dh.) & to the community ("Church"; Sangha) by whom his teaching was handed down. The formula of Initiation or membership is therefore threefold, viz. Buddhaŋ saraṇaŋ upemi (gacchāmi), Dh ˚ŋ . . ., Sanghaŋ . . . i. e. I put myself into the shelter of the B., the Dh. & the S. (see further ref. under Sangha) S i.34 (Buddhe pasannā Dhamme ca Sanghe tibbagāravā: ete sagge pakāsenti yattha te upapajjare, i. e. those who adore the B. & his Church will shine in Heaven); D ii.152 sq., 202 sq., 352; S iv.270 sq. (˚saraṇagamana); DhA i.206; PvA 1 (vande taŋ uttamaŋ Dh ˚ŋ, B ˚ŋ, S ˚ŋ). Cp. Satthari, Dhamme, Sanghe kankhati, as 3 of the ceto -- khilā A iii.248≈. -- 3.Character of the Dhamma in var. attributes, general phraseology. -- The praise of the Dh. is expressed in many phrases, of which only a few of the more frequent can be mentioned here. Among the most famous is that of "dhammaŋ deseti ādi -- kalyāṇaŋ majjhe -- k˚, pariyosāna -- k˚, etc. "beautiful in the beginning, beautiful in the middle & beautiful in the end," e. g. D i.62; S i.105; iv.315; A ii.147, 208; iii.113 sq., 135, 262; D iii.96, 267; Nd2 316; It 79; VvA 87. It is welcome as a friend, beautifully told, & its blessings are immediate: sv' akkhāta, sandiṭṭhika, akālika, ehipassika etc. D ii.93; iii.5, 39, 45, 102; S i.9, 117; ii.199; iv.271; A iii.285 etc. It is mahā -- dh. S iv.128; ariya˚ S i.30; A v.241, 274; Sn 783; sammā˚ S i.129. It is likened to a splendid palace on a mountain -- top Vin i.5=It 33, or to a quiet lake with sīla as its banks S i.169=183; and it is above age & decay: satan ca dhammo na jaram upeti S i.71. Whoever worships the Dh. finds in this worship the highest gratification: diyo loke sako putto piyo loke sako pati, tato piyatarā . . . dhammassa magganā Si.210; ye keci ariyadhamme khantiyā upetā . . . devakāyaŋ paripūressanti S i.30. Dh ˚ŋ garukaroti D iii.84. Opp. Dhamme agārava A iii.247, 340; iv.84: the slanderers of the Dh. receive the worst punishment after death S i.30 (upenti Roruvaŋ ghoraŋ). -- Var. phrases: to find the truth (i. e. to realize intuitively the Dh.)=dh˚ŋ anubodhati D ii.113; S i.137, or vindati D i.110, 148. To expound the Dh., teach the truth, talk about problems of ethics & philosophy: dh˚ŋ deseti Vin iv.134; S i.210 etc.; katheti PvA 41; bhāsati Vin i.101; bhaṇati Vin i.169; pakāseti S ii.28; iv.121. To hear the Dh., to listen to such an exposition: dh˚ŋ suṇāti S i.114, 137, 196, 210; A i.36; iii.163; DhA iii.81, 113. To attain full knowledge of it: dh ˚ŋ pariyāpuṇāti A ii.103, 185; iii.86, cp. 177 & ˚pariyatti. To remember the Dh.: dhāreti A iii.176 (for details of the 5 stages of the Dh. -- accomplishment); to ponder over the Dh., to study it: dh ˚ŋ viciṇāti S i.34=55, 214; A iv.3 sq. To enter a relation of discipleship with the Dh.: dh ˚ŋ saraṇaŋ gacchati (see above 2) Pv iv.348; dhammaŋ saraṇatthaŋ upehi Vv 532 (cp. VvA 232). <-> See further Ps i.34, 78, 131; ii.159 sq.; Pug 58, 66; Vbh 293 sq., 329; Nett 11, 15, 31, 83, 112; & cp. cpds. -- 4. Dhamma and anudhamma.Childers interprets anudhamma with "lesser or inferior dhamma," but the general purport of the Nikāya passages seems to be something like "in conformity with, in logical sequence to the dhamma" i. e. lawfulness, righteousness, reasonableness, truth (see KS ii.202; Geiger, Pāli Dhamma pp. 115 -- 118). It occurs (always with Dh.) in the foll. contexts: dhammassa c' ânudh ˚ŋ vyākaroti "to explain according to the truth of the Dhamma" D i.161; iii.115; Ud 50; dhammassa hoti anudhammacārin"walking in perfect conformity to the Dh." A ii.8; dh. -- anudh ˚ŋ ācaranti id. D iii.154; dh. -- anudh˚ paṭipanna "one who has reached the complete righteousness of the Dh." D ii.224; iii.119; S iii.40 sq.; It 81; A iii.176 (where it forms the highest stage of the Dhammaknowledge, viz. (1) dh ˚ŋ suṇāti; (2) pariyāpuṇāti; (3) dhāreti; (4) atthaŋ upaparikkhati; (5) dh -- anudh ˚ŋ paṭipajjati). Further in series bahussuta, dhammadhara, dh -- anudh˚ -- paṭipanna Dii.104; S v.261; A ii.8; Ud 63; also in dhamma -- kathika, dh -- anudh˚ -- paṭi panna, diṭṭha -- dhamma -- nibbāna -- patta S ii.18=114= iii.163; & in atthaŋ aññāya, dhammaŋ aññāya, dhanudh˚ -- paṭipanna A i.36; ii.97.
   -- akkhāna discussing or preaching of the Dhamma Nd1 91; -- atthadesanā interpretation of the Dh. Miln 21; -- âdhikaraṇa a point in the Dh. Siv.63=v.346; -- âdhipa Lord of righteousness (+anudhamma -- cārin) A i.150; cp. ˚ssāmi; nt. abstr. ˚âdhipateyya the dominating influence of the Dh. A i.147 sq.; D iii.220; Miln 94; Vism 14. -- ânudhamma see above C 4; -- anuvattin acting in conformity with the moral law Dh 86, cp. DhA ii.161; -- ânusārin of righteous living D iii.105, 254 (+saddhā˚); M i.226, 479; A i.74; iv.215; iv.23; S v.200; Pug 15; Nett 112, 189; -- anvaya main drift of the faith, general conclusions of the Dh., D ii.83= iii.100; M ii.120; -- abhisamaya understanding of the Truth, conversion to the Dhamma [cp. dharmâbhisamaya Divy 200] Sii.134 (+dh. -- cakkhu -- paṭilābha): Pug 41; Miln 20; DhA i.27; iv.64; PvA 31 etc.; -- âmata the nectar of righteousness or the Dh. Miln 22 (˚meghena lokaŋ abhitappayanto), 346; -- ādāsa the mirror of the Dhamma D ii.93 (name of an aphorism) S v.357 (id.); Th 1, 395; ThA 179; -- āyatana the field of objects of ideation S ii.72; Dhs 58, 66, 147, 397, 572, 594; Vbh 70, 72 sq.; -- ārammaṇa: dh. as an object of ideation Dhs 146, 157, 365; cp. Dhs. trsl. 2; -- ārāma"one who has the Dh. as his pleasure -- ground," one who rejoices in the Dh. A iii.431; It 82 (+dh -- rata); Sn 327; Dh 364, cp. DhA iv.95; -- ālapana using the proper address, a fit mode of addressing a person as followed by the right custom. See Dial. i.193 -- 196; J v.418; -- āsana "the Dh -- seat," i. e. flat piece of stone or a mat on which a priest sat while preaching J i.53; DhA ii.31; -- ûposatha the fast day prescribed by the Dh. A i.208; -- okkā the torch of Righteousness J i.34; -- oja the essence or sap of the Dh. S v.162; DhA iv.169; -- osadha the medicine of the Dh. Miln 110, 335. -- kathā ethical discussion, fit utterance, conversation about the Dh., advice D iii.151; J i.217; VvA 6; PvA 50, 66; -- kathika (adj.) one who converses about ethical problems, one who recites or preaches the Dh., one who speaks fitly or properly. Often in combn. with Vinaya -- dhara "one who masters (knows by heart) the Vinaya," & bahussuta "one who has a wide knowledge of tradition": Vin iv.10, 13, 141; A iii.78; DhA ii.30; also with suttantika "one who is versed in the Suttantas": Vin i.169; ii.75; iv.67. The ability to preach the Dh. is the first condition of one who wishes to become perfected in righteousness (see dhamm -- ânudhamma, above C 4): S ii.18, 114=iii.163; M iii.40. -- A i.25 sq.; ii.138; Pug 42; J i.217; iv.2 (˚thera). Cp. also AvŚ ii.81; -- kathikatta (nt.) speaking about the Dh.; preaching M iii.40; A i.38 (+vinayadhara -- katta); -- kamma a legally valid act, or procedure in accordance with the Rules of the Order Vin iv.37, 136, 232; A i.74 (+vinaya˚); a˚ an illegal act Vin iv.232; A i.74; -- karaka a proper or regulation (standard) water -- pot, i. e. a pot with a filter for straining water as it was used by ascetics Vin ii.118, 177, 301; J i.395; vi.331; DhA iii.290, 452; VvA 220 (not ˚karaṇena); PvA 185; Miln 68; -- kāma a lover of the Dh. Diii.267; A v.24, 27, 90, 201; Sn 92. -- kāya having a body according to the Norm (the dhammatā of bodies). See Bdhgh as translated in Dial. iii. ad loc.; having a normal body (sic Bdhgh, esp. of the B. D iii.84; -- ketu the standard of the Dh., or Dh. as standard A i.109=iii.149; -- khan- dha the (4) main portions or articles of the Dh. (sīla, samādhi, paññā, vimutti) D iii.229; cp. Sp. AvŚ ii.155; -- gaṇa a body of followers of the Dh. PvA 194; -- gaṇḍikā(better gaṇṭhikā, q v.) a block of justice, i. e. of execution J i.150, 151; ii.124; vi.176; v.303; -- garu worshipping the Dh. S iv.123; DhA i.17 (˚ka); -- gariyaa kind of acrobatic tumbler, lit. excellent t. (+brahma˚) Miln 191; -- gu one who knows the Dh. (analogous to vedagu) J v.222; vi.261; -- gutta protecting the Dh. or protected by the Dh. (see gutta) S i.222; J v.222 (+dhpāla); -- ghosaka ( -- kamma) praise of the Dh. DhA iii.81; -- cakka the perfection or supreme harmony of righteousness (see details under cakka), always in phrase dhcakkaŋ pavatteti (of the Buddha) "to proclaim or inaugurate the perfect state or ideal of universal righteousness" Vin i.8=M i.171; Vin i.11; S i.191; iii.86; Sn 556, 693; Miln 20, 343; DhA i.4; VvA 165; PvA 2, 67 etc.; besides this also in simile at S i.33 of the car of righteousness; -- cakkhu "the eye of wisdom," perception of the law of change. Freq. in the standing formula at the end of a conversation with the Buddha which leads to the "opening of the eyes" or conversion of the interlocutor, viz. "virajaŋ vītamalaŋ dhcakkhuŋ udapādi" D i.86, 110; ii.288; S iv.47; A iv.186; Vin i.11, 16, 40 etc. Expl. at DA i.237: dhammesu vā cakkhuŋ dhammamayaŋ vā cakkhuŋ. Cp. S ii.134 (˚paṭiĺābha;+dhammâbhisamaya); Dial. i.184; ii.176; -- cariyā walking in righteousness, righteous living, observance of the Dh., piety (=dānādi -- puññapaṭipatti VvA 282) S i.101 (+samacariyā kusalakiriyā); A ii.5; iii.448; v.87, 302; Sn 263 (=kāyasucaritâdi˚ Sn A 309), 274 (+brahma˚). a˚ evil way of living A i.55 (+visama -- cariyā); -- cārin virtuous, dutiful M i.289; ii.188; Dh 168; Miln 19 (+samacārin); -- cetiya a memorial in honour of the Dh. M ii.124;-- chanda virtuous desire (opp. kāma˚) DhsA 370; Vbh 208; -- ja born of the Dh. (see above, Note on B 1 a), in formula "Bhagavato putto oraso dh -- jo, dh -- nimmito, dh.dāyādo" (the spiritual child of the Buddha) D iii.84=S ii.221; It 101; -- jāla "net of the Dh.," name of a discourse (cp. ˚ādāsa & pariyāya) Di.46; -- jīvin living righteously It 108; Dh 24 (=dhammenā samena DhA i.239); -- ññū one who knows the Dh. J vi.261; -- ṭṭha standing in the Law, just, righteous S i.33 (+sīlasampanna); Sn 749; J iii.334; iv.211; ThA 244, -- ṭṭhita=˚ṭṭha D i.190; -- ṭṭhiti˚ having a footing in the Dh. S ii.60, 124, cp. ˚ṭṭhitatā: establishing of causes and effects S ii.25; -- takka right reasoning Sn 1107 (=sammāsankappa Nd2 318); -- dāna gift of; -- dāyāda heir of the Dh.; spiritual heir (cp. above note on B 1 a) D iii.84; S ii.221; M i.12; iii.29; It 101; -- dīpa the firm ground or footing of the Dh. (usually combd with atta -- dīpa: having oneself as one's refuge, self -- dependent) D ii.100; iii.58, 77; S v.154; -- desanā moral instruction, exposition of the Dh. Vin i.16; D i.110 etc. (see desanā); -- dessin a hater of the Dh. Sn 92; -- dhaja the banner of the Dh. A i.109= iii.149; Nd2 503; Miln 21; -- dhara (adj.) one who knows the Dh. (by heart); see above C 4. Combd w. Vinayadhara Vin i.127, 337; ii.8; A i.117, & bahussuta (ibid). Sn 58 (cp. SnA 110). -- See also A iii.361 sq., iv.310; Nd2 319; -- dhātu the mental object considered as irreducible element Dhs 58, 67, 147 etc.; Vbh 87, 89 (see above B 1); an ultimate principle of the Dh., the cosmic law D ii.8; M i.396; S ii.143 sq.; Nett 64 sq.; Vism 486 sq. -- dhāraṇa knowledge of the Dh. M ii.175; -- nāṭaka a class of dancing girls having a certain duty Jv.279; -- nimmita see ˚ja; -- niyāma belonging to the order of the Norm D i.190; DA on D ii.12: dhammatā; (˚ka); -- niyāmatā, certainty, or orderliness of causes and effects S ii.25; Points of Controversy, 387; -- netti= niyāma Miln 328; DA i.31; cp. Sk. dharmanetrī M Vastu ii.357; iii.234, 238; -- pajjota the lamp of the Dh. Miln 21; -- pada (nt.) a line or stanza of the Dhamma, a sentence containing an ethical aphorism; a portion or piece of the Dh. In the latter meaning given as 4 main subjects, viz. anabhijjhā, avyāpāda, sammā -- sati,sammā -- samādhi D iii.229; A ii.29 sq. (in detail); Nett 170. -- S i.22 (dānā ca kho dh -- padaŋ va seyyo). 202 (dh -- padesu chando); A ii.185; Sn 88 (dh -- pade sudesite=nibbāna -- dhammassa padattā SnA 164); J iii.472 (=nibbāna); DhA iii.190 (ekaŋ dh -- padaŋ). As Np. title of a canonical book, included in the Khuddaka Nikāya; -- pamāṇa measuring by the (teaching of) Dh. Pug 53; DhA iii.114 (˚ikāni jātisatāni); -- pariyatti attainment of or accomplishment in the Dh., the collection of the Dh. in general A iii.86 (w. ref. to the 9 angas, see navanga); -- pariyāya a short discourse, or a verse, or a poem, with a moral or a text; usually an exposition of a single point of doctrine D i.46; ii.93; iii.116; M i.445; Vin i.40 (a single verse); A i.65; iv.63 (a poem Sn 190 -- 218, where also it is called a dh˚pariyāyo); A v.288, 291. Such a dh˚pariyāya had very often a special name. Thus Brahmajāla, the Wondrous Net D i.46; Dhammādāso dh˚p˚, the Mirror of the Law D ii.93=S v.357; Sokasallaharaṇa, Sorrow's dart extractor A iii.62; Ādittap˚ dh˚p˚, the Red -- hot lancet S iv.168; Lomahaŋsana˚ M i.83; Dhammatā -- dhamma˚ Miln 193, etc. -- pāla guardian of the Law or the Dh. J v.222, freq. also as Np.; -- pīti ( -- rasa) the sweetness of drinking in the Dh. (pivaŋ) Sn 257; Dh 79 (=dhammapāyako dhammaŋ pivanto ti attho DhsA ii.126); -- bhaṇḍāgārika treasurer of the Dh., an Ep. of Ānanda Th 1, 1048; J i.382, 501; ii.25; DhA iii.250; PvA 2. -- bhūta having become the Dh.; righteousness incorporated, said of the Buddhas D iii.84. Usually in phrase (Bhagavā) cakkhu -- bhūta . . . dh -- bhūta brahmabhūta A v.226 sq. (cp. cakkhu); Th 1, 491; see also above, note B 1 a; -- bheri the drum of the Dh. Miln 21; -- magga the path of righteousness Sn 696; Miln 21; -- maya made (built) of the Dh. (pāsāda) S i.137; -- yanta the (sugar -- ) mill of the Dh. (fig.) Miln 166. -- yāna the vehicle of the Law (the eightfold Noble Path) S v.5; -- rakkhita rightly guarded Sn 288; -- rata fond of the Law Sn 327; Dh 364; DhAiv.95; cp. dh. -- [gatā]rati Th i.742; Dhp. 354; -- rasa taste of Dhp. 354; -- rājā king of righteousness, Ep. of the Buddha S i.33=55; D i.88 (of a cakkavatti); A i.109; iii.149; Sn 554; J i.262; interpreted by Bdhgh at DA i.249 as "dhammena rajjaŋ labhitvā rājā jāto ti"=a king who gained the throne legitimately; -- laddha one who has acquired the Dh., holy, pious S ii.21; J iii.472; justly acquired (bhogā) Sn p. 87; -- vara the best of truths or the most excellent Doctrine Sn 233, 234; -- vādin speaking properly, speaking the truth or according to the Doctrine Vin ii.285; iii.175 (+Vinaya -- vādin); D iii.135 (id.); D i.4, 95 (of Gotama; DA i.76: nava -- lokuttara -- dhamma sannissitaŋ katvā vadati); S iv.252; A i.75; ii.209; -- vicaya investigation of doctrine, religious research Dhs 16, 20, 90, 309, 333, 555; Vbh 106; Vism 132; -- vitakka righteous thought A i.254; -- vidū one who understands the Dh., an expert in the Dh. J v.222;vi.261; -- vinicchaya righteous decision, discrimination of the truth Sn 327; Dh 144; DhA iii.86; -- vihārin living according to the Dh. A iii.86 sq.; -- saŋvibhāga sharing out or distribution of the Dh., i. e. spiritual gifts It 98 (opp. āmisa˚ material gifts); -- sangāhaka a compiler of the sacred scriptures, adiaskeuasth/s VvA 3, 169; -- saññā righteous thought, faith, piety PvA 3; -- sabhā a hall for the discussion of the Dh., a chapel, meetinghouse J vi.333; DhAi.31; ii.51; iv.91; PvA 38, 196; -- samaya a meeting where the Dh. is preached S i.26; -- samādāna acquisition of the Dh., which is fourfold as discussed at M i.305; D iii.229; -- saraṇa relying on or putting one's faith in the Dh. (see above C 3) D iii.58, 77; S v.154; -- savana hearing the preaching of the Dh., "going to church" Vin i.101; M ii.175; A ii.248, 381; iv.361; Sn 265; DhA iii.190; -- sākaccha conversation about the Dh. Sn 266; -- ssāmi Lord of the Truth, Ep. of the Buddha (see above B 1 a note) S iv.94; -- sāra the essence of the Dh. S v.402; -- sārathi in purisa -- dh. -- s˚ at D i.62 misprint for purisa -- damma -- s˚; -- sārin a follower of the Dh. S i.170; -- sudhammatā excellency of the Dh. S ii.199; Th 1, 24, 220, 270, 286; -- senāpati "captain of the Dhamma," Ep. of Sāriputta Th 1, 1083; J i.408; Miln 343; DhA iii.305; VvA 64, 65, 158; -- soṇḍatā thirst after justice J v.482; -- sota the ear of the Dh. Sii.43.
出處 ： Pali-English Dictionary, TW Rhys Davids, William Stede,
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解釋[5] ：
Dhamma2 (adj.) [Sk. *dhārma, cp. dhammika] only in f. -- ī in combn with kathā: relating to the Dhamma, viz. conversation on questions of Ethics, speaking about the Dh., preaching, religious discourse, sermon. Either as dhammī kathā Vin ii.161; iv.56 & in instr. -- abl. dhammiyā kathāya (sandasseti samādapeti samuttejeti saŋpahaŋseti: ster. formula) S i.114, 155, 210, iv.122, PvA 30 etc.; or as cpd. dhammī -- kathā D ii.1; M i.161; Sn 325; & dhammi -- kathā Si.155; PvA 38.
出處 ： Pali-English Dictionary, TW Rhys Davids, William Stede,
-----------------------------
解釋[6] ：
Dhamma3 (adj.) [Sk. dhanvan] having a bow: see daḷha˚; also as dhammin in daḷha˚ S i.185 (see dhammin).
出處 ： Pali-English Dictionary, TW Rhys Davids, William Stede,
-----------------------------
解釋[7] ：
dhamma: I. m. (n.罕見) 法 II. a. 法
出處 ： 巴漢辭典 編者：(斗六) 廖文燦
-----------------------------
解釋[8] ：
dhammī: a. 法(f.)
出處 ： 巴漢辭典 編者：(斗六) 廖文燦

Memorize Tipitaka,Don't Just Read

Theravada start to learn with memorizing. If you just read, it is absolutely not enough trying to understand theravada-tipitaka.

Theravāda Being (Series): Must Changed Thinking Before Declare Yourself "Theravāda".

This series will let you separate Unmixed Eldest Theravada from newer age buddhism.

See latest update: http://unmixedtheravada.blogspot.com/search/label/Therav%C4%81da%20Being

Theravāda Being: Whole Logic Is Theravāda' Knowledge, Don't Cut Any Tipitaka's Parts Off

Zenist: Target to real stuff, then live happy, now. Don't care next life. This is annihilationism (ucchedadiṭṭhi).

Mahāyāna: Target to dāna, then live happy, now and next life, to live forever. This is eternalism (sassatadiṭṭhi).

Theravāda: Target to have not desire all suffering by cognizant them all, in every case, everywhere, every time, etc. Then next life (suffering) will disappear.  So theravāda buddhists care real stuffs, care living happy, care next life, care heaven, care hell, etc. This is the way (macchimāpatipadā) between two extremes, the extreme of sensual indulgence of annihilationism (kāmasukkhallikānuyoga), the extreme of self-mortification of eternalism (attakilamathānuyoga).

We don't denied to know every logic that have (a) way(s) to be real. It maybe real or maybe not. If it is possible to be real in logic, it is theravāda's knowledge.

Why?

It necessary to make sure "we cognizant every cause of suffering", then  desire can not take any suffering. Then life will be the best happiness, because every thinking of us will secure in all suffering. Zenist is insecure in next life. Mahāyāna is insecure when their dāna-result breakdown. But  theravāda is secure in every case, everywhere, every time, etc.

Surely security is the last member of mangalasutta.

Another, buddha known every logic  of people to teach them to enlighten until 5,000 years of Buddhism. So every logic in tipitaka is important to keep buddha's teaching (tipitaka).

That's why tipitaka cannon still having heaven and hell.

Tipitaka memorization is a rule of monks. It isn't just a choice. They must done it.

Translation with description: 

https://unmixedtheravada.blogspot.com/2017/09/how-to-find-right-dhamma-teacher.html
and:
https://unmixedtheravada.blogspot.com/2017/04/guide-to-done-ganthadhura-and.html

From: Vinaya-commentary (link)

Bahu sutamassāti bahussuto. Sutaṃ dhāretīti sutadharo; yadassa taṃ bahu sutaṃ nāma, taṃ na sutamattameva; atha kho naṃ dhāretīti attho. Mañjūsāyaṃ viya ratanaṃ sutaṃ sannicitamasminti sutasannicayo. Etena yaṃ so sutaṃ dhāreti, tassa mañjūsāya gopetvā sannicitaratanasseva cirakālenāpi avināsanaṃ dasseti. Idāni taṃ sutaṃ sarūpato dassento ‘‘ye te dhammā’’tiādimāha, taṃ verañjakaṇḍe vuttanayameva. Idaṃ panettha nigamanaṃ – tathārūpāssa dhammā bahussutā honti, tasmā bahussuto. Dhātā, tasmā sutadharo. Vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā; tasmā sutasannicayo. Tattha vacasā paricitāti vācāya paguṇā katā. Manasānupekkhitāti manasā anupekkhitā, āvajjantassa dīpasahassena obhāsitā viya honti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suṭṭhu paṭividdhā supaccakkhakatā honti.

Ayaṃ pana bahussuto nāma tividho hoti – nissayamuccanako, parisupaṭṭhāpako, bhikkhunovādakoti. Tattha nissayamuccanakena upasampadāya pañcavassena sabbantimena paricchedena dve mātikā paguṇā vācuggatā kātabbā pakkhadivasesu dhammasāvanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parikathanatthāya andhakavindamahārāhulovādaambaṭṭhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathapavāraṇādijānanatthaṃ kammākammavinicchayo , samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānamekaṃ kammaṭṭhānaṃ, ettakaṃ uggahetabbaṃ. Ettāvatā hi ayaṃ bahussuto hoti cātuddiso, yattha katthaci attano issariyena vasituṃ labhati.

Parisupaṭṭhāpakena upasampadāya dasavassena sabbantimena paricchedena parisaṃ abhivinaye vinetuṃ dve vibhaṅgā paguṇā vācuggatā kātabbā, asakkontena tīhi janehi saddhiṃ parivattanakkhamā kātabbā, kammākammañca khandhakavattañca uggahetabbaṃ. Parisāya pana abhidhamme vinayanatthaṃ sace majjhimabhāṇako hoti mūlapaṇṇāsako uggahetabbo, dīghabhāṇakena mahāvaggo, saṃyuttabhāṇakena heṭṭhimā vā tayo vaggā mahāvaggo vā, aṅguttarabhāṇakena heṭṭhā vā upari vā upaḍḍhanikāyo uggahetabbo, asakkontena tikanipātato paṭṭhāya heṭṭhā uggahetumpi vaṭṭati. Mahāpaccariyaṃ pana ‘‘ekaṃ uggaṇhantena catukkanipātaṃ vā pañcakanipātaṃ vā gahetuṃ vaṭṭatī’’ti vuttaṃ. Jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetabbaṃ, tato oraṃ na vaṭṭati. Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Tato tato samuccayaṃ katvā mūlapaṇṇāsakamattaṃ vaṭṭati, na vaṭṭatīti? ‘‘Na vaṭṭatī’’ti kurundaṭṭhakathāyaṃ paṭikkhittaṃ, itarāsu vicāraṇāyeva natthi. Abhidhamme kiñci uggahetabbanti na vuttaṃ. Yassa pana sāṭṭhakathampi vinayapiṭakaṃ abhidhammapiṭakañca paguṇaṃ, suttante ca vuttappakāro gantho natthi, parisaṃ upaṭṭhāpetuṃ na labhati. Yena pana suttantato vinayato ca vuttappamāṇo gantho uggahito, ayaṃ parisupaṭṭhāpako bahussuto hoti disāpāmokkho yenakāmaṅgamo, parisaṃ upaṭṭhāpetuṃ labhati.

Bhikkhunovādakena pana sāṭṭhakathāni tīṇi piṭakāni uggahetabbāni, asakkontena catūsu nikāyesu ekassa aṭṭhakathā paguṇā kātabbā, ekanikāyena hi sesanikāyesupi pañhaṃ kathetuṃ sakkhissati. Sattasu pakaraṇesu catuppakaraṇassa aṭṭhakathā paguṇā kātabbā, tattha laddhanayena hi sesapakaraṇesu pañhaṃ kathetuṃ sakkhissati. Vinayapiṭakaṃ pana nānatthaṃ nānākāraṇaṃ, tasmā taṃ saddhiṃ aṭṭhakathāya paguṇaṃ kātabbameva. Ettāvatā hi bhikkhunovādako bahussuto nāma hotīti.