I enclose below a sample of passages which illustrate the use of the
term "dhamma-vicaya" and "dhamma" as the fourth frame of reference.
In this context "dhamma" refers first and foremost to the seven
factors of awakening and five hindrances. In most authoritative
Vibhanga 199 only these seven plus five are mentioned in the
Dhammaanupassanaaniddeso.
In my opinion calling these factors and hindrances "states" isn't
correct, since they can be present simultaneously, and can be
manifested only in specific occasions. A person with greed doesn't
walk around in a "state" of greed: greed is manifested in specific
occasions.
Secondly, calling these "mind-objects" is too wide a definition, since
here we are talking exactly about factors of Awakening and hindrances.
Even when we read the fourth tetrad of Anapanasati sutta, dealing with
the fourth frame of reference, there is again a clear connection with
abandoning greed and distress through equanimity, which also can be
classified as hindrances and factors of Awakening.
Hence, the translation as "mental qualities" makes most sense to me,
though I would be glad to hear any better proposals.
"[4] On whatever occasion a monk trains himself to breathe in... &...
out focusing on inconstancy; trains himself to breathe in... &... out
focusing on dispassion; trains himself to breathe in... &... out
focusing on cessation; trains himself to breathe in... &... out
focusing on relinquishment: On that occasion the monk remains focused
on mental qualities in & of themselves -- ardent, alert, & mindful --
subduing greed & distress with reference to the world. He who sees
clearly with discernment the abandoning of greed & distress is one who
oversees with equanimity, which is why the monk on that occasion
remains focused on mental qualities in & of themselves -- ardent,
alert, & mindful -- putting aside greed & distress with reference to
the world.
"[2] Remaining mindful in this way, he examines, analyzes, & comes to
a comprehension of that quality with discernment. When he remains
mindful in this way, examining, analyzing, & coming to a comprehension
of that quality with discernment, then analysis of qualities as a
factor for Awakening becomes aroused. He develops it, and for him it
goes to the culmination of its development.
And what is the food for the arising of unarisen analysis of qualities
as a factor for Awakening, or for the growth & increase of analysis of
qualities... once it has arisen? There are mental qualities that are
skillful & unskillful, blameworthy & blameless, gross & refined,
siding with darkness & with light. To foster appropriate attention to
them: This is the food for the arising of unarisen analysis of
qualities as a factor for Awakening, or for the growth & increase of
analysis of qualities... once it has arisen.
[2] Any time one examines, investigates, & scrutinizes internal
qualities with discernment, that is analysis of qualities as a factor
for Awakening. And any time one examines, investigates, & scrutinizes
external qualities with discernment, that too is analysis of qualities
as a factor for Awakening. Thus this forms the definition of 'analysis
of qualities as a factor for Awakening,' and it is in this manner that
it is two.
Now, on occasions when the mind is sluggish, that is the right time to
develop analysis of qualities as a factor for Awakening, persistence
as a factor for Awakening, rapture as a factor for Awakening. Why is
that? The sluggish mind is easy to raise up by those mental qualities.
A i 188 (Kesamutti sutta):
"Etha tumhe, kaalaamaa, maa anussavena, maa paramparaaya, maa
itikiraaya, maa pi.takasampadaanena, maa takkahetu, maa nayahetu, maa
aakaaraparivitakkena, maa di.t.thinijjhaanakkhantiyaa, maa
bhabbaruupataaya, maa sama.no no garuuti. Yadaa tumhe, kaalaamaa,
attanaava jaaneyyaatha- 'ime dhammaa akusalaa, ime dhammaa saavajjaa,
ime dhammaa vi~n~nugarahitaa, ime dhammaa samattaa samaadinnaa
ahitaaya dukkhaaya sa.mvattantii'"ti, atha tumhe, kaalaamaa,
pajaheyyaatha.
"So in this case, Kalamas, don't go by reports, by legends, by
traditions, by scripture, by logical conjecture, by inference, by
analogies, by agreement through pondering views, by probability, or by
the thought, 'This contemplative is our teacher.' When you know for
yourselves that, 'These qualities are unskillful; these qualities are
blameworthy; these qualities are criticized by the wise; these
qualities, when adopted & carried out, lead to harm & to suffering' --
then you should abandon them.