Should Lay Buddhists Teach the Dhamma?

Yes, if he as enough knowledge.

The required lowest graduation:

Qualities of enlightened lay teacher for lay people:

1. Enlightened sodāpatti-phala, at least.
2. Proficient to recite and to understand 9 pāṭha, the whole K.N. khuddaka-pātha, and their commentaries.
3. Proficient to recite and to understand the whole K.N. Itivuttaka, and their commentaries.
4. Enough understand to judge/to decide about 8 precepts.
5. Enough understand to judge/to decide about abhidhamma in his kammaṭṭhāna. This abhidhamma knowledge will come with his meditation and his enlightenment, no need to study. However, more abhidhamma knowledge is required for teaching the other qualities below, so lay teacher must study this part, such as Cittagahapati did.
6. 5 years experience in buddhism.

I sum above qualities myself from the profile of lay-etadagga, such as Khujjuttarā, Cittagahapati.
However, the pāli canon never focus on lay teacher, because the ariya-lays very respect bhikkhu. So, they often invite bhikkhu to teach, first. But khujjuttarā can not invite bhikkhu into the king's palace, so she must recite & recollect tipitaka herself to teach inside the king's palace.
Another, if lay teacher will teach bhikkhu, he need this Qualities, that was writen in commentary according to V.N. Mahākhandhaka:

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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Related topic: https://buddhism.stackexchange.com/a/22917/10100

How to find the right Dhamma teacher

I tried to follow everything from the nissayamuccaka-course which I described in this answer, when I was still in a monk-hood by myself; and I had a low-quality teacher for about five years; before I found a perfect teacher from pa-auk forest monastery (this monastery also published other English-language Dharma articles here) who have all of the qualities listed below, that were specified in the tipitaka and commentary.
I met the pa-auk teacher too late, so I am being a layman now. However, it was my previous effort and experience which gave me the confidence to choose pa-auk to be my kammaṭṭhāna teacher.
The qualities of a teacher, and the operating procedure to choose and to apply with the teacher, have been briefly described in Chapter 4 of the Path of Purification.
Furthermore, in my opinion, the significant quality of a teacher is paṭisambhidā: because all ariya must have paṭisambhidā, at least in his kammaṭṭhāna. So he should have these qualities:

1. His teacher descent, he must derived from a tipitaka memorizer (buddha-sāvaka, suta-buddha; V.N. Mahāvagga Nissayamuccnakathā).
2. His enlightenment, he must achieved at least upacāra-samādhi and balava-vipassanā (4 paṭisambhidā; V.N. Mahāvagga Nissayamuccnakathā).
3. His tipitaka memory, he must graduated through at least nissayamuccaka-course (V.N. Pācittiyakaṇḍa Ovādakasikkhāpada's commentary).
4. His tipitaka understanding, he must not cut tipitaka off or make tipitaka conflict each other. Because tipitaka was memorized by single commentary teacher group at 1st saṅgāyanā, so it must be a single package that compatibility with each other (pro in tipitaka relation, dhamma-paṭisambhida&attha-paṭisambhidā).
5. His pali skill, he must understand pali in advance (nirutti-paṭisambhidā).
6. He must be a genius one (paṭibhāna-paṭisambhidā).

Furthermore, in tipitaka and commentary tradition, since mahākhandhaka of vinaya mahāvagga is completed authored by upāli in 1st saṇgāyanā, all layman's teachers must have all of these qualities, that concluded by upāli in bhikkhunovādakasikkhāpada's commentary (which I translate below as follows):

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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(I still find it difficult to reference the tipitaka and commentary using english resources: there's no translation, very long pages, confused categories, cutting some parts off the tipitaka, cutting commentary off from pali canon, etc.)

Related topic: https://buddhism.stackexchange.com/questions/3163/should-lay-buddhists-teach-the-dhamma

Oral tradition in Commentary

We have Nikaya-Memorizers from 0 BE till now. Monks have the rules to memorize Sutta when growing up.
DN Commentary:

etenevupāyena asītibhāṇavāraparimāṇaṃ khandhakaṃ, pañcavīsatibhāṇavāraparimāṇaṃ parivārañca saṅgahaṃ āropetvā ‘‘idaṃ vinayapiṭakaṃ nāmā’’ti ṭhapesuṃ . vinayapiṭakāvasānepi vuttanayeneva mahāpathavikampo ahosi. taṃ āyasmantaṃ upāliṃ paṭicchāpesuṃ – ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti.
...
tadanantaraṃ mahāvaggaṃ, tadanantaraṃ pāthikavagganti, evaṃ tivaggasaṅgahaṃ catutiṃsasuttapaṭimaṇḍitaṃ catusaṭṭhibhāṇavāraparimāṇaṃ tantiṃ saṅgāyitvā ‘‘ayaṃ dīghanikāyo nāmā’’ti vatvā āyasmantaṃ ānandaṃ paṭicchāpesuṃ – ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti.
tato anantaraṃ asītibhāṇavāraparimāṇaṃ majjhimanikāyaṃ saṅgāyitvā dhammasenāpatisāriputtattherassa nissitake paṭicchāpesuṃ – ‘‘imaṃ tumhe pariharathā’’ti.
tato anantaraṃ satabhāṇavāraparimāṇaṃ saṃyuttanikāyaṃ saṅgāyitvā mahākassapattheraṃ paṭicchāpesuṃ – ‘‘bhante, imaṃ tumhākaṃ nissitake vācethā’’ti.
tato anantaraṃ vīsatibhāṇavārasataparimāṇaṃ aṅguttaranikāyaṃ saṅgāyitvā anuruddhattheraṃ paṭicchāpesuṃ – ‘‘imaṃ tumhākaṃ nissitake vācethā’’ti.
tato anantaraṃ dhammasaṅgahavibhaṅgadhātukathāpuggalapaññattikathāvatthuyamakapaṭṭhānaṃ abhidhammoti vuccati. evaṃ saṃvaṇṇitaṃ sukhumañāṇagocaraṃ tantiṃ saṅgāyitvā – ‘‘idaṃ abhidhammapiṭakaṃ nāmā’’ti vatvā pañca arahantasatāni sajjhāyamakaṃsu. vuttanayeneva pathavikampo ahosīti. Translation:

As I've explained, 500 bhikkhus in first council recited 80 Bhanavara of Khandhaka (VN.Bhikkhu,Bhikkhuni,Maha,Cula) and 25 Bhanavara of Parivara together, then called it Vinaya-Pitaka. At the end of reciting, the land shook. 500 bhikkhus in first council ordered Upali "Teach VinayaPitaka to your students, Avuso".
...
500 bhikkhus in first council recited 64 Bhanavara in systematized language which included 34 Sutta 3 Vagga step by step (SilakkhandhaVagga, Mahavagga, Pathikavagga) together, then called it DigaNikaya and ordered Ananda "Teach DigaNikaya to your students, Avuso".
Then 500 bhikkhus in first council recited MajjhimaNikaya 80 Bhanavara together, and
they ordered Sariputta's students "Keep it, Avuso".
Then 500 bhikkhus in first council recited SamyuttaNikaya 100 Bhanavara together, and
they ordered Kassapa "Teach SamyuttaNikaya to your students, Bhante".
Then 500 bhikkhus in first council recited AnguttaraNikaya 120 Bhanavara together, and
they ordered Anuruddha "Teach AnguttaraNikaya to your students, Avuso".

The Rule

in commentary according to V.N. Mahākhandhaka:**

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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Related topic: https://buddhism.stackexchange.com/a/22917/10100 https://buddhism.stackexchange.com/a/23663/10100

How to explain metta meditation phrase by yourself

Question:

Metta phrases about safety in ancient and modern times

Background

I've been practicing with metta phrases adapted from the Visuddhimagga, and i've seen the same thing in other places: Part of the meditations focuses on safety, which is perhaps not as relevant in our modern world where we are better protected from physical injury than in the ancient times
(Example: "May i be safe and free from injury")

Question

I'd like to find an alternative to metta mediation phrases related to physical safety so that the phrases that i practice with are more relevant to me and others

What i've found so far

So far i've been thinking about maybe exchanging phrases about physical safety to mental/emotional safety, or a feeling/perception of safety. In our modern society many people are suffering from anxiety

Answer: 

Your understanding in that phrase is lacking. So if you practice your understanding up more level, nothing is necessary to change or to request, because you can notice the explanation by yourself, after you recite nd recite the briefed phrase.

1st reason

Many phrases in tipitaka, abhidhamma, and commentary were taught in brief for easily memorizing of the practitioner, because in ancient theravāda tradition we orally memorize our kammaṭṭhāna-phrase before we meditate follow it.
So, what you want to do, the explanation of the brief phrase, is what the practitioners generally do in every meditation types. We do it until the meditation will be level up.
Also, this is the reason that why we already have the abhidhamma and ancient commentary in buddha time, too. Because in buddha period, there has not just the educated people who can enlighten at the fist time ever they listened dhamma. But there also has too many uneducated people who cannot understand and cannot enlighten, too. So they need the very deep explanation, which sāriputta had to answer to them because the buddha promoted him as the teacher of enlightenment in AN ekakanipāta ekapuggalapāli, such as appeared in M.N. mūlapaṇṇāsaka mahāgosiṇgasālasutta which every etadagga go to sāriputta's home to listen the very deep dhamma (the explanation) from him.

2rd reason

So, what you need will appear after you recite and recite the memorized ancient phrase again and again (parikamma).
For the example: when you secondly recite "May I be safe", the "your trying-to-safe-your-self effort" will little by little appear to you, such as when you try the vegan food to avoid ass injure by a hard shit, the secondly recited word will appear to you "this is what I recited 'May I be safe', this is giving happiness to my self, then I should do this giving to the other to meditate mettā", etc.

3nd reason

"Mettā to practitioner self" is just a preparation, it is not meditation.
In the path of purification, loving kindness meditation section, wrote:

when the practitioner doesn't know how to mettā, he should mettā to himself, before meditate mettā follow the tipitaka. "May I be happy, free from suffering hatred, difficulties, and troubles, and may I live in happiness!"

It is because the uneducated practitiner can easily notice giving-happiness-to-himself mind by this way. When he know what is mettā, then he can let the giving-happiness-to-the-others mind arise.
Read pāli cannon in pāli language is better, I recommend.

Wrong arguments behind the relatively late dating of Khuddaka Nikaya and Abhidhamma Pitaka

For the layer of pāli-canons timeframe, please see: What are timeframe were pali canons, included commentaries, done, especially Mahavihara-Theravada?
The arguments began from misunderstanding of students/scholars in reading study system, especially from the western world, see The Case of Dhammakaya (Thai: กรณีธรรมกาย) by P.A. Payutto.
Reading study system make students/scholars understand teaching discontinuous, incomplete, through the buddhist study course.
You can see through below cases that the arguments of buddhist hypothesis by the students/scholars in reading study system, began from misunderstanding.
So, there are many misunderstand appearing from the past and still going on now, below.
I have the evidences in pāli-canons for each below example, if someone request to me, I will add them to this answer as soon as I can.

for the example:

(a) The introduction of dhammasaṅgaṇī's commentary, by the tipitaka-memorizers, said:

sāriputta studied just the brief abhidhamma teaching from buddha. Then sāriputta taught his advance literary abhidhamma to his large number of students.
(Sāriputta's student was included upāli because some paṭṭhāna-words appear in Vinayapitaka Parivāra, and some abhidhammas' description appear in vinaya, too. So, in gosiṅgasāla-sutta said many famous bhikkhu go to listened sāriputta's teaching, and in A.N. Ekaka. buddha announced sāripuuta is the best of teacher who can teach the listener for enlightenment as alike as himself. But sāriputta's literary abhidhamma didn't appear directly in 4 first nikāya of suttanta because even though ānanda often went to listen sāriputta, but he was not sāriputta's close student. When the 1st saṅgāyanā began, the most of sāriputta's teaching, still kept by sāriputta's students, not by ānanda. So, the fact appeared in commentary which said that many canon in K.N. were taught by sāriputta. Another, K.N. and Abhidhamma are easier to memorize than suttanta, by technical, too. So, the very big amount of abhidhamma and K.N. in oral study sysytem are not an argument to said "abhidhamma began very late after buddha time".)

But the beginner students just read through commentary then misunderstood and distort it as "commentary said buddha taught abhidhamma".

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(b) The introduction of kathāvatthu's commentary, by the tipitaka-memorizers, said:

The forth member, of sevent abhidhamma canons, were authored in 3rd saṅgāyanā.

But the beginner students just read through commentary then misunderstood and distort it as "abhidhamma authored in 3rd saṅgāyanā".

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(c) In VN Pañcasatikakhandhaka, 1st saṅgāyanā saṅgha, the original commentary teachers, made the unanimous decision to keep, to modify not/to add not, all the buddha's speech rules in the Vinaya, even the lesser and the minor rules. If there are something to describe about vinaya, it must appear in the other's context, such as the upāli's sikkhāpadavibhaṅga/upāli's parivāra/commentary/etc., without any modify buddha's speech.
But the beginner students just read through some sutta, then misunderstood and distort it as "there were just 150 vinaya rules in vinaya pitaka".

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(d) Commentary said in introduction of D.N.'s commentary:

Ānanda showed to kassapa, at 1st saṅgāyanā, that he did not modify anything of every sutta which he was presenting to 1st saṅgāyanā saṅgha.

But the beginner students just read through the english translation version of 4 nikāya, which translated only some part, then misunderstood and distort it as "some sutta in 4 nikāya maybe authored after 1st saṅgāyanā".

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(e) Vinaya pitaka and DN's commentary, the tipitaka-memorizers, said:

1st saṅgāyanā saṅgha gave each nikāya and commentary to 5 arahanta-groups at 1st saṅgāyanā meeting cave, upāli school got vinaya-pitaka, ānanda school got dīghanikāya, etc, to recite for the received nikāya, and there were somebodies in each school memorized more than 1 nikāya, too. Then about each 100 years later their relayed students met each other school members again to recite them together, 2nd and 3rd saṅgāyanā, again. Each saṅgāyanā, they did it on the same rule in (c) and (d).

But the beginner students just read through the western scholars' thesis, who never recite and memorize tipitaka, then misunderstood and distort it as "saṅgāyanā was the meeting to edit tipitaka." And "tipitaka become blurred through the time, because of oral study system".

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You can see through above cases that the arguments of buddhist hypothesis by the students/scholars in reading study system, began from misunderstanding.

mana-āyatana is 7 viññāṇa-dhātu (7 mana-āyatana) that is dvāra of mano-viññāṇa

In tipitaka of theravāda-buddhism, viññāṇa in mano-dvāra are called thinking.
Viññāṇa generally translated as "consciousness" in english-tradition. This is a terrible translation, because when we compare viññāṇa with english in sense article, viññāṇa is not just the consciousness, but consciousness is the part of viññāṇa. There seem to be:

1. Six viññāṇa, such as seeing, etc. = Six sense, not just consciousness, however consciousness is included in the part of sixth viññāṇa, too.
2. Six dvāra, such as eye, etc. = Six sense-organ.
3. Six object, such as color, etc. = Six sense-data.

The sixth dvāra called mano, that is enumerated to 7 viññāṇa/mano in 18 dhātu, such as cakkhu-viññāṇa/mano, etc. for describe mano in 12 āyatna. A cakkhu-viññāṇa arises at eye-dvāra to see a color-object. But when mano-viññāṇa will arise to think about that color-object, which was saw by that vanished cakkhu-viññāṇa, mano-viññāṇa will not arise at the eye-dvāra. Because the dvāra of mano-viññāṇa is not the cakkhu-dvāra, but the pāli said that mano is dvāra of mano-viññāṇa. So, when mano-viññāṇa thinking about a color-object, it thinking at cakkhu-mano, cakkhu-viññāṇa. So, first viññāṇa at mano-dvāra is called mano-dvāra-āvajjana. And so, mano-viññāṇa is called "mano"-viññāṇa. Therefore, Mano-viññāna is a thinking about a saw color, a heard sound, a smelled smell, a tasted taste, a touched touching, and a thought thinking.
So, in abhidhamma said that mano, viññāṇa, manoviññāṇa are the synonym. But they are used by buddha in difference function in each pali context, for avoiding the confusion of homograph and for briefing the word, such as 7 viññāna-āyatana brief to mano-āyatana, to make new word "mano-viññāṇa-dhātu", buddha is very intelligence!
Another, there is someone maybe teach consciousness is not thinking, because he has a weak pāli skill and never listen anyone around him. Especially, he never recite tipitaka, follow buddha's order, in A.N. Pañcakanipāta, to recite the teaching. This case often happen with the western professor, because they have a superego in their mind, so they always close their ear and their mind to learn the others' views. So, he never notice this pali's relationship. And he just always told that consciousness is not thinking, although consciousness is one part of mano-viññāna.
However, this case also happen to thai tipitaka translation, too. So, I often remind everyone to recite tipitaka in pāli, especially before teaching something. Especially when you listening the translate version of tipitaka, especially, from the western professor.

Anupubbīkathā is an over long sutta

Ugga-richman, lay, said in Sutta. Aṅ. (4): aṭṭhaka-nipātā:

With confident heart I paid homage to the Buddha. The Buddha taught me step by step (anupubbikakathā), with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: ‘Everything(suffering) which is arise by the origins(samudaya), has an end.’ I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me.

After listened anupubbīkathā, some listener can enlighten "dhammacakkhuṃ", i.e. from DN Sāmaññaphalasuttaṃ:

So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose from his seat, bowed down to him, and — after circumambulating him — left. Not long after King Ajatasattu had left, the Blessed One addressed the monks: "The king is wounded, monks. The king is incapacitated. Had he not killed his father — that righteous man, that righteous king — the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat."

You can search more result by yourself with word "dhammacakkhu", "anupubbika" and "anupuppīka".

There are many place like that in tipitaka, so Buddha exactly taught four noble truth to the lay. The required questions are:

1. What is anupubbīkathā?
2. Why Buddha often taught anupubbīkathā to a lay?
3. Why the first saṅgāyanā monks have to separate anupubbīkathā as may partitions?
4. Why some people think Buddha never taught meditation to a lay?

1. What is anupubbīkathā?

1. Anupubbīkatha, in pāli canons, is the sequence teaching, story, or history. See, each searching results from tipitaka and atthakathā.

2. Anupubbīkathā, in tipitaka context, the single time teaching of entire instructional sequence. It is the very long sutta which describing about buddhist practitioner's procedure, such as single time teaching of KN Khu Nidhikaṇḍaṃ (with some commentary) + AN Uposathasuttaṃ (with some commentary) + DN Sāmaññaphalasuttaṃ (with some commentary). You can see that is over long to orally recite.

2. Why Buddha often taught anupubbīkathā to lay?

Buddha taught anupubbikathā to everyone, not only lay, because every practitioner must practice step by step. No one can practice without sequence like a fog. See, MN Majjhimapaṇṇāsaka Kīṭāgirisutta Number 238.

However for a newbie lay who is genius, buddha taught him from the beginning step to the end in single time, such as single time teaching of KN Khu Nidhikaṇḍaṃ (with some commentary) + AN Uposathasuttaṃ (with some commentary) + DN Sāmaññaphalasuttaṃ (with some commentary).

You can see that is over long to orally recite.

That's why we can't find the single sutta of anupubbīkathā, in tipitaka context, or even in atthakathā as well. So, in atthakathā comment of anupubbīkathā:

Anupubbīkathā is sequence of teaching and commentary of dāna subjects then sīla subjects then heaven subjects then practitioner's procedure.

But the buddha&teacher taught a shorter and more complex sutta to the insider lay man&lay woman, upāsaka and upāsikā, because they have enough ability and knowledge to learn the higher level, e.g. AN Dānasutta. You can see that sutta is shorter and more complex, included only charity and the Path. It is anupubbīkathā, but it is not the meaning of "anupubbīkathā" word in the context like Sutta. Aṅ. (4): aṭṭhaka-nipātā.

3. Why the first saṅgāyanā monks have to separate anupubbīkathā as may partitions?

The first saṅgāyanā monks chose "anupubbikathā" words to avoid the over long of sutta. Because most of lay at that time don't have much knowledge for an enlightenment, buddha have to taught them very long sutta (maybe more that DN) and mix many contents to let them enlighten as sotāpanna, or trust to dhamma. So, if the first saṅgāyanā monks didn't separate it to be many smaller sutta, it will be over long and unable to orally reciting study.

The evidence from netti vicayahārasampāta:

587. Herein, the Lord Buddha advises one of keen faculties with advice in brief; the Lord Buddha advises one of medium faculties with advice in brief and detail; the Lord Buddha advises one of blunt faculties with advice in detail.

4. Why some people think Buddha never taught meditation to a lay?

Because they are misunderstanding of anupubbikathā. And they don't know how to read teaching as four noble truth, because they never memorize netti, or never attained any professional knowledge, ñāṇa, from tipitaka-memorizer&jhānalābhī school, such as Pa-Auk.

Every noble one must enlightened four noble truth, but it is not every ordinary people can discover the noble truth from tipitaka. People who can understand the noble truth from tipitaka must can deconflict every uncleared word of tipitaka. This is unable for people who can't memorize tipitaka pali and netti, because it needs nirutti-paṭisambhidā to deconflict the whole tipitaka.

For the example from VN Mahāvagga by assachi arahanta to sāriputta, who enlightened as sotāpanna:

Ye dhammā hetupabhavā (dukkha) tesaṃ hetuṃ (samudaya) tathāgato āha
tesañca yo nirodho (nirodha&magga) evaṃvādī mahāsamaṇo.

‘Those things(suffering) which proceed from a cause, of these the Truthfinder has told the cause(origin), And that which is their stopping (cessation&path)— the great recluse has such a doctrine.’”

Or in Sāmaññaphalasuttaṃ, which king Ajātasattu almost enlightened as sotāpanna, it is included vipassanāñaṇa part (brief dukkha), pubbenivāsānussatiñāṇa+cutūpapātañāṇa (extended dukkha), āsavakkhayañāṇa (samudaya+nirodha), and all practitioner's procedures in this sutta are magga.

All above is the example of how to read the noble truth in tipitaka.

generation of patisandhi citta is not conditioned only by cuti citta/abhidhamma is vipassana

The concept of cuti patisandhi cittas- ie. generation of patisandhi citta conditioned by cuti citta in a minute fraction of a second- is a very important concept mentioned in Abhidhammaththa Sangaha.

No, every abhidhamma and sutta described that whatever kamma of javana in the past, just in a minute or in the trillion rebirth ago, determine the nature of the next life's Paṭisandhi-citta (resultant). And the same kamma in the past of present life's Paṭisandhi-citta (resultant) let present life's Bhavaṅga-citta (resultant) and Cuti-citta (resultant) arise, too.
If you recite and memorize chapter 4th and 5th of abhidhammatthasaṅgaha you will notice that maraṇāsannavithī and paṭisandhi-citta which appear in 4th chapter, that you mentioning, were specially described in 5th chapter and in 5th chapter, the title: "iii. Fourfold Kamma" come before the title: "iv . Procedure with Regard to Decease and Rebirth", because most of the kammas in iii. cause the resultants in iv.
Furthermore, there are too many cause more than kamma condition paṭisandhi-citta, such as many sahajāta-nāma/rūpa, many past upanissaya-nāma/rūpa, etc. But many cannon often focus at kamma as the main cause of paṭisandhi because of paṭiccasamuppda.
For conclusion, you have to recite paṭiccasamuppāda, then read this answer:
Sacca-pabba Is The Reason That Commentary Commented "Viññāṇa Is Jāti And Paṭisandhi", Right?
Another mention of you:

This is so important that only by describing the mechanism of cuti-patisandhi in this way the main teaching of Buddhism that there is no soul or ego (anaththa) can be justified. Can I find any reference in Abhidhamma Pitaka.

Abhidhamma is vipassanā-cannon.
Commentary said:

The vinaya is too much adhisīla. The suttanta is too much. The abhidhamma is too much vipassanā.

Also commentary said:

Sāriputta school studied abhidhamma.

And commentary said:

1st saṅgāyanā saṅga gave majjhimanikāya to sāriputta school students for keeping by reciting and memorizing.

Another commentary said:

Majjimanikāya is mahāvipassanā (too many vipassanā).

Who is venerable sāriputta, aggasāvaka?

187. Bhikkhus, I do not know of any other person who could follow up the teaching proclaimed by the Thus Gone One other than Sāriputta. Bhikkhus, Sāriputta follows up the teaching proclaimed by me.

http://84000.org/tipitaka/pitaka2/v.php?B=20&A=585&Z=627&eng=metta_e

Path of purification was written follow sāriputta's cannon, paṭisambhidāmagga. Many quotes and sequence in Path of purification follow paṭisambhidāmagga.
According to mahāgosiṅgasālasutta venerable Sāriputta was a teacher of venerable Mahākassapa, venerable Mahāmoggallāna, venerable Mahākassapa, venerable Anuruddha, venerable Ānanda, and venerable Revata, too (except ānanda, sotāpanna-ariya, the others were arahanta-ariya).
According to understanding section in Path of purification, that mostly describing about vipassanā (adhipaññā-sikkhā), you can found too much abhidhamma in this section of Path of purification.
So, your understanding about relationship between abhidhamma and anattā is correct. But your abhidhamma knowledge still wrong.

Substitute of āṇisutta-atthakathā (6th sutta of purisavagga's atthakathā; AN 2.47)

Translation of this sutta: https://unmixedtheravada.blogspot.com/2018/02/substitute-of-anisutta-6th-sutta-of.html

Read first: Have to know before to read atthakathā. 

(Dark side:)
okkācitavinītā (obstinate) means who are stubborn.
no paṭipucchāvinītā (never ask to understand clearly) means who don't ask enough to understand clearly.
gambhīrā (profound word) means which is hard to understand of the pāli , such as MN cūḷavedallasutta, etc.
gambhīratthā (profound meaning) means which is hard to understand of the pāli's meaning, such as MN mahāvedallasutta, etc.
(tīkā: attha means meaning-to-meaning=causes-to-effects relation (sabhāva), the paragraph-to-paragraph relation (anusandhi), words' relation, and the pre-word-to-next-word relation. Tīkā described attha word follow to paṭisambhidāmagga. [learn pali-grammar, pali-naya, and netti-pakaraṇa for more information].)
lokuttarā means which refer to lokuttara (4 ariyamaggas 4 ariyaphalas 1 nibbāna).
suññatapaṭisaṃyuttā (emptiness-collection) means which is complex of no satta only dhamma, such as SN Asṅkhatasaṃyutta,( or in Abhi. Saṅ. Suññatavāra,) etc.
na aññācittaṃ upaṭṭhapenti (thinking out of what listening) means bhikkhus not pay attention of mind to listen, so he sleepy or thinking out of what listening.
uggahetabbaṃ pariyāpuṇitabbaṃ (to memorize and to learn) means uggahetabbe pariyāpuṇitabbe (=grammatical description).
kavikatā (composed by the poem-composer) means which composed by a composer. The other (authored by the poem-composer) word are just the synonyms of it.
cittakkharā (melodic syllables) come from cittara+akkharā (=vocabulary description, [citta=cittara]!=viññāṇa). The other word (melodic word) are just the synonyms of it.
bāhirakā (out of buddha's teaching) means which is out of buddha's teaching.
sāvakabhāsitā (teaching by that composer's disciple) means which is taught by that composer's disciple.
(Atthakathā explained sāvakabhāsitā like that because it is "kavikatā ... bāhirakā sāvakabhāsitā" in sutta's pāli. Also, bāhirakā means out of buddha's teaching, pariyatti/patipatti/pativeda, so every teaching, which still teaching perfectly about those 3 teaching of buddha, is not out of buddha's teaching, such as parivāra of upāli, paṭisambhidāmagga/abhidhamma of sāriputta, etc.)
sussūsanti (listen) means bhikkhus listen that teaching because they like the melodic syllables and melodic words.
na ceva aññamaññaṃ paṭipucchanti (do not ask and answer with each other) means bhikkhus don't ask (the tipitaka-memorizer) about the meaning-to-meaning relation, the paragraph-to-paragraph relation, and the pre-word-to-next-word relation.
na paṭivicaranti (not go to ask) means bhikkhus don't go to ask.
idaṃ kathaṃ (How to recite it?) means how should I recite this syllable? and what does pronounce this syllable?
imassa kvattho (What is it's relation?) means what is the meaning (relativity between causes and effects) of this teaching? What is the paragraph-to-paragraph relation of it? What is the word-to-word relation of it? (see: "attha" description by tika above for more information.)
avivaṭaṃ (the hidden) means which is hidden.
na vivaranti (not seek) means not showing.
anuttānīkataṃ (the unclear) means which is unclear.
na uttānīkaronti (not clarify) means do not clarify.
kaṅkhāṭṭhānīyesu (question) means about the objects of doubts.
The practitioner can understand the light side by the opposite meaning of all explanation above.

So, the translation of this sutta follow to the culture in tipitaka and atthakathā must be like this one:

Substitute of āṇisutta (6th sutta of purisavagga; AN 2.47)

48. Bhikkhus, there are two factions. What two? The obstinate faction, who never ask to understand clearly,  and the asking to understand clearly faction, who are not obstinate.

Bhikkhus, what is the obstinate faction, who never ask to understand clearly? Bhikkhus, when the suttantas, which is buddha's teaching, contained by profound word, profound meaning,  lokuttara, and emptiness-collection, are teaching,  herein fraction's bhikkhus  do not listen, not pay attention,  and thinking out of what listening. Also, they do not prioritize it to memorize and to learn. But when the suttantas, which is composed or authored by the poem-composer, in melodic syllables and words, out of buddha's teaching, teaching by that composer's disciple, herein fraction's bhikkhus listen, pay attention, thinking of what listening. Also, they prioritize it to memorize and to learn. After they learned it, they do not ask and answer with each other,  not go to ask, not seek the hidden detail of that suttanta "How to recite it? What is it's relation?", not clarify the unclear point of that suttanta, and not solve the doubt about the various question about that teaching.  Bhikkhus, this is the obstinate faction, who never ask to understand clearly.

Bhikkhus, what is the asking to understand clearly faction, who are not obstinate? Bhikkhus, when the suttantas, which is composed or authored by the poem-composer, in melodic syllables and letter, out of buddha's teaching, teaching by that composer's disciple, herein fraction's bhikkhus do not listen, not pay attention,  not thinking of what listening. Also, they do not prioritize it to memorize and to learn. But when the suttantas, which is buddha's teaching, contained by profound word, profound meaning,  lokuttara, and emptiness-collection, are teaching,  herein fraction's bhikkhus listen, pay attention,  and thinking of what listening. Also, they prioritize it to memorize and to learn. After they learned it, they ask and answer with each other,  go to ask, seek the hidden detail of that suttanta "How to recite it? What is it's relation?", clarify the unclear point of that suttanta,  and solve the doubt about the various question about that teaching.  Bhikkhus, this is the asking to understand clearly faction, who are not obstinate.

Bhikkhus, those are  two factions. Bhikkhus, the best faction, of those two factions, is the asking to understand clearly faction, who are not obstinate.

Cr. http://84000.org/tipitaka/read/roman_read.php?B=20&A=1820
Atthakathā: http://unmixedtheravada.blogspot.com/2018/02/substitute-of-anisutta-atthakatha-6th.html

Recite dhamma instead of song lyric

According to the ancient therevāda buddhist tradition, the buddhist people recite > memorize > comprehend buddha's teaching. It is ears/mouth/mind-redirection from the nonsense story to the advantage story.

Consciousness in MN 49 DN 11 is wrong translation (Brahmanimantanikasutta, Kevaṭṭasutta)

Related answer: https://unmixedtheravada.blogspot.com/2019/01/rebirth-appears-in-both-sutta-and.html

Pre-knowledge:

Jānāmi means I know.
Vijānāmi means I know various things.
Viññāṇa is noun from Vi prefix+Ñā root+Yu suffix.
Vijānāmi is verb from Vi prefix+Ñā root+Na suffix+Mi Case-endings.
Vijānāmi term is same as "I do Viññāṇa".
Viññāṇa = Vijāṅa = Cognition Of Various Object.
Recite and learn kaccayaṇa-vyākaraṇa from the Tipitaka Memorizer for more explanation.

Question 1

What is the invisible consciousness or consciousness without >surface described in MN 49 and DN 11?
Is it a cosmic consciousness like the one found in Hinduism? I guess not.

1. It definitely isn't cosmic consciousness. Actually, it is like cognized/cognition in the other Sutta. However to understand it, the reader must recite and memorize Pali, first, then learn it with the inherited Tipitaka Memorizer, such as Pa-Auk because the proficiency is definitely required to understand the whole detail of each sutta. Even you can read Pali, Atthakathā, or ṭīkā, the proficiency still required.
   See below explanation to understand why I tell you like that.
2. Your quoted MN 49 Brahmanimantanikasutta is bad cut, and wrong translation. It is:
   Buddha said Brahma think this is the all cognizable thing which could be cognized by his consciousness:
   

   ‘A galaxy extends a thousand times as far
   ‘Yāvatā candimasūriyā,

   Buddha claims Buddha cognizes more than Brahma:
   

   But there is another realm that you don’t know or see.
   Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi;
   But I know it and see it.
   tamahaṃ jānāmi passāmi.

   Buddha claims Buddha cognizes Radiant Brahma:
   

   the gods of streaming radiance …
   ābhassare kho ahaṃ, brahme … pe …
   the gods replete with glory (than above brahma) …
   subhakiṇhe kho ahaṃ, brahme …

   Buddha claims Buddha cognizes Nibbāna:
   

   Having directly known earth as earth, and having directly known that which does not fall within the scope of experience based on earth, I did not identify with earth, I did not identify regarding earth, I did not identify as earth, I did not identify ‘earth is mine’, I did not enjoy earth.
   Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ.

   You can see that the contexts force to translate "viññāṇa" as "nibbāṇa".
   2.1. Below quote, Brahma is asking for "the thing" which is not within the scope of experience based on all (no one has known before, including this brahma) but viññāṇa (consciousness) is within the scope, so viññāṇa must is translated as adjective complement of "the thing (nibbāna) which is not within the scope of experience based on all" in above paragraph of it.
   2.2. Brahma acts like he has the best cognition, so the Buddha shows him what he never cognizes before, nibbāna which is cognizable, invisible, infinite, radiant all round below.
   2.3. You can see below translation has many words appearing in above quotes.
   2.4. "Viññāṇaṃ, anidassanaṃ, anantaṃ sabbato pabhaṃ" all are adjective complements, but the previous translation is a noun, so I wrote above "the translation is wrong". Viññāṇaṃ in this context is cognizable (adjective complement of the nibbāna noun), not consciousness (noun).
   2.5. Buddha claims the best cognizable thing is Nibbāna below quote.
   

   ‘Well, good sir, if you have directly known (the thing) which is not within the scope of experience based on all, may your words of (the thing) not turn out to be void and hollow! (Don't just say you know (the thing) because everybody can "say I know (the thing)" but they may don't really know anything! Describe it if it really is a true story!)
   ‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.
   (The thing[=nibbāna]) that is cognizable, invisible, infinite, radiant all round (nibbāna is invisible but similar to have radiant all round more than all Brahma-deva which appeared in many paragraphs above)—that’s what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Creator, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Overlord, and the all.
   Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalattena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.

   Abhidhamma and Atthakathā comment some same thing to me: Nibbāna is cognizable and invisible. Visible thing has the end (paritta, little) but nibbāna is invisible (endless, ananta). "Radiant all round" is just the similitude that nibbāna is the best of the overall radiance.
3. The part of DN 11 Kevaṭṭasutta is the same case of above, MN 49 Brahmanimantanikasutta. It just added the rhetoric of "viññāṇa".
   A bhikkhu try to cognize the cessation of the Four Element, but the great Brahma says he doesn't know but the Buddha knows it:
   

   But I too do not know where these four primary elements cease with nothing left over.
   Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti.

   That bhikkhu's question is "where is Four Elements ceased?", so the answer should be the cessation state, Nirodha (nibbāna). Nibbāna is where the Four Elements ceased, where is cognizable, and where is invisible.
   So, it is the same case of above, MN 49, Buddha claims the best cognizable thing is Nibbāna below quote.
   

   This is how the question should be asked:
   Evañca kho eso, bhikkhu, pañho pucchitabbo:
   

   “Where do water and earth,
   ‘Kattha āpo ca pathavī,
   fire and air find no footing;
   tejo vāyo na gādhati;
   where do long and short,
   Kattha dīghañca rassañca,
   fine and coarse, beautiful and ugly;
   aṇuṃ thūlaṃ subhāsubhaṃ;
   where do mentality and matterity
   Kattha nāmañca rūpañca,
   cease with nothing left over?”
   asesaṃ uparujjhatī’ti.

   And the answer to that is:
   Tatra veyyākaraṇaṃ bhavati:
   

   Where is cognizable, invisible,
   ‘Viññāṇaṃ anidassanaṃ,
   infinite, radiant all round.
   anantaṃ sabbatopabhaṃ;
   Here’s where water and earth,
   Ettha āpo ca pathavī,
   fire and air find no footing;
   tejo vāyo na gādhati.
   here’s where long and short,
   Ettha dīghañca rassañca,
   fine and coarse, beautiful and ugly;
   aṇuṃ thūlaṃ subhāsubhaṃ;

   This is the additional more than DN 11, the rhetoric of "viññāṇa".
   Because Buddha uses Viññāṇa as an adjective complement of nibbāna, above, but Buddha uses Viññāṇa again below quote from DN 11 as a noun, which is ceased by nibbāna in the cessation of dependent origination.
   

   here’s where mentality and matterity
   Ettha nāmañca rūpañca,
   cease with nothing left over—
   asesaṃ uparujjhati;
   with the cessation (nirodha,nibbāna) of consciousness (viññāṇa),
   Viññāṇassa nirodhena,
   that’s where this ceases.”’”
   etthetaṃ uparujjhatī’”ti.

4. It is important to understand MN 1 mūlapariyāyasuttaṃ with its commentary first before reading MN 49.

Question 2:

This answer implies that this invisible consciousness or consciousness without surface is the re-linking consciousness (patisandhi-viññana) that connects one lifetime to the next. This also implies that the re-linking consciousness (patisandhi-viññana) which is the invisible consciousness or consciousness without surface (viññāṇaṃ anidassanaṃ) is the consciousness that descends into the womb causing materiality-mentality (nāmarūpa) to arise (from DN 15). Is this right?

As I described DN 11 above, the first Viññāṇa is an adjective complement of nibbāna, but the second Viññāṇa is noun, which is ceased by nibbāna.
Therefore, the first Viññāṇa in DN 11 is Nibbāna, not re-linking consciousness. The second Viññāṇa is cresed re-linking consciousness by nirodha (nibbāna), not nibbāna.

Question 3:

Also, the description of "invisible, infinite and radiant all round" sounds very similar to the "luminous mind" (pabhassara citta) from AN 1.51-52. The same word "pabham" (luminosity) or "pabhassara" (luminous) is used in both MN 49 and AN 1.51-52. How is the invisible consciousness or consciousness without surface related to the luminous mind?

It definitely is different, just a bit of it refer to each other.
It is Nibbāna, not luminous mind. I already described in above MN 49:

(The thing[=nibbāna]) that is cognizable, invisible, infinite, radiant all round (nibbāna is invisible but similar to have radiant all round more than all Brahma-deva which appeared in many paragraphs above)

"Radiant all round" is just the similitude that nibbāna is the best of the overall radiance of below:

Buddha claims in MN 49 Buddha cognizes Radiant Brahma:

the gods of streaming radiance …
ābhassare kho ahaṃ, brahme … pe …
the gods replete with glory (than above brahma) …
subhakiṇhe kho ahaṃ, brahme …

Pabhassara Citta in AN 5.23 is wholesome mind, not nibbāna.

In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements.
Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.
What five?
Katame pañca?
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā—

Pabhassara Citta of AN1.41-48 are the same, but Pabhassara Citta of AN1.49-50 is different because the contexts are not talking about the wholesome or unwholesome mental factors of current arising mind (AN 5.23), but AN1.49-50 talk about normal mind, bhavaṅga (the factor of keeping current becoming). It is sleeping mind, which looks like dirty when the unwholesome mental factors, external defilements, arising instead. We cannot do unwholesome or unwholesome karma while we sleep, so before the defilement mind factors arise instead, that slēping mind looks like effulgent.

49. Bhikkhus, the mind is effulgent, it is defiled by external defilements.
50. Bhikkhus. the mind is effulgent, when released from external defilelment.

---

The answer is very clear for me, but it can make the reader confuse because of many references, many pali term, many words referring to each other, and my English skill lacking. That's why I wrote:

However to understand it, the reader must recite and memorize Pali, first, then learn it with the inherited Tipitaka Memorizer, such as Pa-Auk because the proficiency is definitely required to understand the whole detail of each sutta. Even you can read Pali, Atthakathā, or ṭīkā, the proficiency still required.

Dependent origination and meditation steps explanation reference

can anyone explain (in simplified way) dependent origination.
According to this law, every phenomenon owes its origin to another phenomenon prior to it. It may simply be expressed as “depending on this, this originates”. An example of Dependent Origination in nature is given below: There being clouds in the sky it rains. It having rained, the road becomes slippery. The road becoming slippery, a man falls down. The man having fallen down becomes injured. Here a shower of rain depends on the clouds in the sky. The road becoming slippery depends on the rain. The fall of the man depends on the road becoming slippery. The injury of the man depends upon his fall: Conversely: If there were no clouds in the sky, it would not have rained. Then the road would not have become slippery. Then the man would not have fallen. Then he would not have become injured.
So this is understandable and clear to anyone. So can anyone explain (in simplified way)dependent origination step by step with practical examples?

No, I can not. And if someone can, that one is a new buddha.
Why I can't?
Because there are sakkāya-diṭṭhi in every step of your sample above. But dependent origination explaining your each-sample-step's elements that sakkāya-diṭṭhi misunderstanding them as attā.
So, it looks like you asking the doctor for "dear doctor, could you explain the chemical composition, biological factor, and physic formula of each treatment guidelines' step, please. Also, could you explain them simply, like the treatment guidelines that you told me, please."
Why you still asking for the attā in the dependent origination which is taught to destroy attā-misunderstood?

Can someone provide explanation on dependent origination

Yes, tipitaka and commentary can.

1. The brief explanation of paṭiccasamuppāda are in S.N. Nidānavagga(pāli | trans), and K.N. Paṭisambhidāmagga (pāli | trans).
2. The medium explanation of paṭiccasamuppāda is in Abhi. Vibhaṅgo (pāli | trans).
3. The full explanation of paṭiccasamuppāda is in the path of purification (pāli | trans).
4. The brief explanation of meditation steps' is in K.N. Paṭisambhidāmagga, mātikā (pāli | trans), and abhidhammatthasaṅgaha chapter 9th (pāli | trans).
5. The medium explanation of meditation steps' is in K.N. Paṭisambhidāmagga, niddesa (pāli | trans).
6. The full explanation of meditation steps' is in the path of purification, understanding section, the 5 last purification (pāli | trans).

Do yo still not understand?

If you still not understand, it is because of translation version lacking, your ancient-buddhism-study-system knowledge lacking, or your tipitka-culture knowledge lacking.
While I use pāli version of pāli cannon, I almost never ask any questions about pāli cannons to the others. Because pāli cannons are very perfect in themselves. All questions and answers I need being inside there. I just to recite and memorize them before I learn them.
So, in tipitaka:

Buddha proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the perfect meaning and phrasing.

taṇhā specify gender, then kamma make it.

You need to recite paṭiccasamuppāda-pāli & ariyasacca-pāli. Everything perfectly and completely taught in tipitaka.
Rebirth (jāti, upattibhava) depend on avijjā & taṇhā (upādāna) & kamma (3 saṅkhāra, kammabhava).
3 taṇhā = kāmataṇhā, bhavataṇhā, vibhavataṇhā (sacca-pabba).
Whatever is good kāma/bhava/vibhava (piyarupaṃ, sātarūpaṃ) such as beautiful nun, is what is attached by kāmataṇhā/bhavataṇhā/vibhavataṇhā such as you love to sense about nun/you love to be a nun/you love to leave your male faculties (purisindriya).
Bhavataṇhā cause of kamma, so the example cases are:

1. Your love (kāmataṇhā) to sense (kammabhava) about nun, will cause a male rebirth.
2. Your love (bhavataṇhā) to be (upattibhava) a nun, will cause a female rebirth.
3. you love (vibhavataṇhā) to leave (upattibhava that cause of the other difference kind of upattibhava) your male faculties, will cause a female rebirth, that is difference kind of male rebirth.

You can receive bad effects in every gender, so tipitaka and commentary never specify the gender as an effects of kamma, except when the gender is a very significant cause of good/bad effects, such as purisindriya/itthindriya. For the example, a woman must release blood every month, so a regular woman often week more than a regular man, in physical body. So in regular case, female rebirth is suffering more than male rebirth.
However, that example doesn't mean that tipitaka of commentary specify the gender as an effects of kamma. That example is just an effect of kamma-bhava that depend on taṇhā. So, if male in the example has an enough strong taṇhā, he will not rebirth as a woman, but he can rebirth as a bloody man instead.

Buddhist objective is nibbāna, the safest, so the reader need to learn it hard step by step

Buddhist objective is nibbāna, the safest.
It's like the science's, engineering's or computer programming's rule, we can't misunderstand at any level of the process. It's buggy, risk and unsafe.
Therefore, it's very hard to understand Tipitaka and Atthakatha as alike as science's, engineering's or computer programming's rule.
So, if you point your expectation in Buddhism only at the easy part, you will miss the safest part, which elaborated multi aspects of reasons. That missing is buggy, risk and unsafe.
So, concrete exposition of Buddhism is the conclusion like:

1. Vinaya is in VN Parivāra by upāli, the vinaya secretary of buddha.
2. Sutta is in KN Paṭisambhidāmagga by sāriputta, the stand-in teacher of buddha in MN Mahāgosiṅgasālasutta (or alternative in translated Visuddhimagga but if you bias of the supernatural, it's not your choice).

Both above require these to understand:

1. Pāli skill from Kaccāyana.
2. Tipitaka analysis skill from Netti.
3. The discipline of everything from abhidhamma by sāriputta, the stand-in teacher of buddha in MN Mahāgosiṅgasālasutta. Or, saṅgaha by anuruddha, past laṅkā's pontiff.

But if you want to start in Buddhism, you need:

1. Qualified teacher to teach you step by step.
2. Easy sutta to recite and do follow, such as Maṅgalasutta (and all Khuddakapātha), Siṅgālakasutta, and dhammapatha.

Theravāda buddhism has only reciting, we don't have prayer.

Theravāda buddhism has only reciting, we don't have prayer. Reciting is like when you want to speak thai language, you have to recite thai vocabulary and thai grammar to memorize it for using it in every where and every time you want to speak in thai.

So, when you want to practice follow the buddha, you have to memorize the buddha's teaching, first.

Also, there are many types of reciting in buddhism, which depending on situation, such as:

1. Reciting for meditation of the practitioner, such as in Sutta. Aṅ. (5): dasakanipātā Dutiyanalakapānasuttaṃ.
2. Reciting for keep tipitaka going on of the tipitaka-memorizer, such as in 1st saṅgāyanā.
3. Reciting in thai tradition, which follow to the virtual chapter of the path of purification.

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
-----------------------------
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
-----------------------------
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]
-----------------------------
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,
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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,
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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
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解釋[8] ：
dhammī: a. 法(f.)
出處 ： 巴漢辭典 編者：(斗六) 廖文燦