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Dharmapravicaya (P. dhammavicaya; T. chos rab tu rnam par 'byed pa ཆོས་རབ་ཏུ་རྣམ་པར་འབྱེད་པ་) is translated as the "analysis of qualities,"[1] "discrimination of dhammas,"[2] "discrimination of states,"[3] etc. This concept implies applying discernment to things in order to deliver one from ignorance and craving.

Dharmapravicaya is the second of the Seven Factors of Enlightenment. In this context, it is preceded by the establishment of mindfulness (sati) and leads to energy (viriya), rapture (piti), tranquillity (passaddhi), concentration (samadhi) and equanimity (upekkha).[4]

Pali tradition

According to the Samyutta Nikaya, this factor is to be developed by paying continuous careful attention (yoniso manasikāra bahulīkāro) to the following states (dhammā): wholesome and unwholesome (kusalā-akusalā); blameable and blameless (sāvajjā-anavajjā); inferior and superior (hīna-paītā); and, evil and good (kaha-sukka).[5] An alternate explanation in the nikayas is that this factor is aroused by "discriminating that Dhamma with wisdom" (taṃ dhamma paññāya pavicināti).[6]

The Abhidhamma's Dhammasaṅgaṇi even more strongly associates dhamma vicaya with paññā (wisdom) in its enumeraton of wholesome states (kusalā dhammā):

What on that occasion is the faculty of wisdom (paññindriya)?
The wisdom which there is on that occasion is understanding, search, research, searching the Truth....[7]

where "searching the Truth" is C.A.F. Rhys Davids' translation of dhammavicayo.

In later Abhidhamma texts and in post-canonical literature (such as those by the 4th-century CE Indian scholar Vasubandhu), dhamma vicaya refers to the study of dhamma as physical or mental phenomena that constitute absolute reality (Pali: paramattha; Skt.: paramārtha).[8]


  1. Thanissaro (1996).
  2. Gethin (1992), pp. 146 ff. In regards to his leaving dhamma untranslated, Gethin summarizes (p. 151):
    The point I wish to make, however, is that the usage of the word dhamma (in the plural) remains in the Nikāyas, canonical Abhidhamma, and even to some extent in the commentarial tradition, a somewhat ambiguous and multivalent term. Its precise understanding continues to be elusive and defies rigid or fixed definition. Possibly this is no accident and the texts delight in the very fluidity of the term.
    In the context of dhamma-vicaya, Gethin puts forth the idea (p. 152, also see p. 154):
    In Buddhist thought to take dhamma apart is, I think, to be left with dhammas. Dhamma-vicaya means, then, either the 'discrimination of dhammas' or the 'discernment of dhamma'; to discriminate dhammas is precisely to discern dhamma.
    In a related footnote (p. 152, n. 38), Gethin expresses doubt about translating vicaya as "investigation."
  3. Bodhi (2000), SN 46 passim, pp. 1567 ff.
  4. See, e.g., MN 118 (Thanissaro, 2006).
  5. SN 46.2 (Bodhi, 2000, p. 1569) and 46.51 (Bodhi, 2000, p. 1598). In a related end note, Bodhi (2000, pp. 1900–1, n. 59) comments:
    An extended example of the opposition between good and bad states is found in MN No. 8, where the Buddha enumerates forty-four pairs of wholesome and unwholesome opposites. The explanation of this enlightenment factor suggests that while 'discrimination of states' may be technically identified with pañña [e.g., in SN 54.13 (see below) or in the Dhammasangani], the initial function of pañña as an enlightenment factor is not to discern the three characteristics, etc., but simply to discriminate between the good and bad mental states that become apparent with the deepening of mindfulness.
  6. SN 54.13 (Bodhi, 2000, pp. 1782-3; Gethin, 1992, p. 147). Gethin (1992, p. 147) remarks: "... [W]hat 'that dhamma' (ta dhamma) refers to is not entirely clear."

    Paññāya is an inflected form of paññā (Pali; Skt.: prajñā) that could be translated in a variety ways. For instance, as reflected here, Bodhi translates it as "with wisdom," while Gethin (1992, p. 147) translates it as "by means of wisdom." (Thanissaro, 1995, translates it as "with discernment," using "discernment" for paññā.) As suggested by Bodhi (2000, pp. 1900-1, n. 59) quoted in the preceding end note, a conventional manner of understanding paññā here is in terms of seeing a dhamma in terms of the three characteristics of impermanence (anicca), suffering (dukkha) and not-self (anatta).

  7. Dhs 11 (Rhys Davids, 1900, pp. 17-18).
  8. For instance, Williams (2007, p. 43) writes: "So, in the non-Mahayana Abhidharmakośa Bhāya prajñā is given simply as the discernment of dharmas (dharmapravicaya), those ultimates which mark the terminating point of Abhidharma analysis."


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