Sanskrit uses the term dharma in a variety of contexts requiring a variety of translations. Dharma derives from the root dhṛ (to hold, to maintain). From its root meaning as “that which is established” comes such translations as law, duty, justice, religion, nature, and essential quality. The Dharma, which was rediscovered by the Buddha, was the subject matter of his teaching; hence, dharma also means

Traditional sources offer 2 explanations for the term Abhidharma: a) “with regard to (abhi) the teaching (dharma)” or b) the “highest or further (abhi) teaching (dharma).” The subject of Abhidharma analysis was, of course, the teaching (dharma) as embodied in the dialogues of the Buddha and his disciples. Abhidharma did not merely recapitulate the teaching of the Sūtras, but reorganized them and explicated their implicit

Traditional accounts of early Indian Buddhist schools suggest that while certain schools may have shared some textual collections, many transmitted their own independent Abhidharma treatises. However, only 2 complete canonical collections, representing the Theravāda and Sarvāstivāda schools and several texts of undetermined sectarian affiliation are preserved. It is assumed that Abhidharma texts of the earliest period bear the closest similarities to the sūtras and are

Abhidharmakośa, the famous fundamental treatise of 5th century by Vasubandhu, explaining the fundaments of system of knowledge according to Vaibhasika tradition of Buddhism is here. The main points of study here are the theory of dharma or elements of existence, perception of reality through indriyas (faculties), the notion of karma in the light of teaching about dharmas, path to liberation – Abhidharma or dharma Nirvana

In the theory on dharma we find an analysis of a human personality, only it encompasses all elements, both sensible and consciousness and processes. Dharma theory analyses a human being in its complicity – not only a material body and psychic perceptions, but also everything what is experienced and ordinary called an “external material world”. All dharmas are connected with each other in certain relations

“Āyatana” means “Entrance” (or “doors”); here it is “entrance” for a consciousness and psychic elements. Consciousness never arise by itself, by itself it would be pure and without any content and we hardly would call it a consciousness. It is always supported by 2 elements: the source of knowledge (sensation) and its corresponding object.

Answering the question why Buddha speaking on the objects of enquiry observed them in 3 ways, i.e. divided them in Aggregates (Skandha), Bases (of Consciousness) and classes (dhātu) of elements, Vasubandhu in AK1; 20 says: “Living beings use to have delusions of 3 kinds: Some are in illusions in regards to psychic phenomena, viewing it as an atman, “I”, others – in regards to matter,

As a first thing that is understood when prajna is present in the flow comes the knowledge of the theory of elements, understanding that there are no permanent personality, that so called “personality” is in fact a set of 18 ingredients (dhātu). When the wrong views about “kind of” existing personality is dispelled, the Path emerges that leads to the final liberation.

One of the most significant features of dharma-elements in Buddhism philosophy is that they are creating so called “dukha”, a notion that is usually translated as “suffering”, “sorrows”, etc. but in theory it implies some other meaning.