The term dharma (chos) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti. In the context of the present work, it may mean “sacred doctrine” (also rendered “Dharma” in this translation), the “attributes” which buddhas and bodhisattvas acquire, “phenomena” or “things” in general, and, more specifically, “mental phenomena” which are the object of the mental faculty (manas, yid).

Regarding the translation of this term in this text, see UT22084-029-001-29.

In this text, it generally refers either to the Buddhist teachings or to spiritual qualities. Also translated here as “quality” and “phenomenon.”

See also “phenomena.”

Among many of its meanings, this term can refer to: the teachings of the Buddha; positive actions that accord with those teachings; or a minimal element of existence, which bears certain features through which it may be cognized.

A term that predates Buddhism, Dharma/dharmas has a wide range of meanings and usages in Buddhist texts depending on context:

As Dharma, it is the teaching of Buddha Śākyamuni and other buddhas, preached by their followers, and transmitted in the form of scripture; or, alternatively, it means ultimate reality itself, the referent of the teaching and what is realized through it.

As dharmas, it is variously the different teachings given by Buddha Śākyamuni, other buddhas, and their followers; the trainings enjoined in those teachings; the positive qualities acquired through applying those trainings; mental phenomena in general; or phenomena in general or their characteristics. Often in Buddhist literature there is a play on the multiple interlinked senses of this term.

This word has several senses. It can refer to the Buddhist teaching as a whole, as in the truth about reality. It can also refer to the ontological simples posited by the Abhidharma. In other cases, it can simply mean something like “quality.”

The term “dharma” (chos) conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or things in general, etc. In the context of this work, it was rendered as “Dharma” when it refers to the teachings, and in other contexts, rendered according to the specific meaning, namely as phenomena and qualities. See also UT22084-060-003-8.

This term has multiple interrelated meanings. In this text, the primary meanings are as follows: (1) the doctrine taught by the Buddha (Dharma); (2) the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); (3) the trainings that the Buddha’s teaching stipulates (dharmas); (4) the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); (5) qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and (6) mental objects (dharmas).

Among its many meanings, this term can refer to the teachings of the Buddha (when capitalized in this translation); positive actions that accord with it; an entity, which has (dhṛ) certain features through which it may be cognized (also the relevant sense in which it is used when dharmas are listed as the objects of thought); and a property or a quality (such as when discussing the Buddhadharmas, i.e., the dharmas of the Buddha, meaning his special qualities or properties).

The Buddha’s teaching or any religion, doctrine, law, religious duty, or the like; it also refers to a phenomenon, quality, or mental object.

Also translated as “phenomena” and “Dharma” (see entry for “Dharma and Vinaya”).