yutti (f): correctness, what is suitable, application
ekako: solitary
nesa: na+esa. (stands for eso.)
paticca: dependent on
upajjati: arises
paticca: dependent on (gerund of pacceti: to come to, find one¹s hold in),
with accusative.
The Saddaniti gives more definitions of dhamma. It explains dhamma as what
is correctness, what is suitable:
<Tathaa hi dhammasaddo-
Thus there is the word dhamma in passages such as:
"Nesa dhammo mahaaraaja, ya.m tva.m gaccheyya ekako;
It is not dhamma (fitting) great king, that you would go alone;
ahampi tena gacchaami, yena gacchasi khattiyaa"ti
I shall also go where you, being of the warrior caste, shall go.
Aadiisu yuttiya.m vattati.
And here dhamma means what is suitable, fitting.>
The Saddaniti then explains dhamma as object:
< "Mana~nca pa.ticca dhamme ca uppajjati
manovi~n~naa.nan"ti-aadiisu visaye.
Dependent on the mind-door and objects arises mind-consciousness,
in such passages dhamma refers to object.>
N: This passage occurs for example in the ³Kindred Sayings² (IV, XXXV, 107,
Loko: the world).
The words citta, mano and vi~n~naa.na are the same in meaning, they are the
paramattha dhamma that is citta, consciousness. We read in the ³Kindred
Sayings² (II, Nidaana-sa.myutta, Ch VII, 61:<Ya.m ca kho eta.m bhikkhave
vuccati citta.m iti pi mano iti pi vi~n~na.m iti pi... Yet this, monks, what
we call thought (citta), what we call mind, what we call consciousness...>
However, in different contexts there is a differentiation of terms. The
aggregate of consciousness is called vi~n~naa.nakkhandha, and it includes
all cittas. For seeing-consciousness, the word cakkhuvi~n~naa.na is used.
Mano can stand for mano-dhaatu, mind element, and this includes the citta
which is the mind-door.
Cittas which experience objects through the senses and the mind-door arise
in processes: the eye-door process, the other sense-door processes and the
mind-door process. In between these processes bhavangacittas
(life-continuum) arise and fall away, and these do not experience an object
through one of the six doors. Their function is preserving the continuity in
the life of an individual. The last bhavangacitta arising before the
mind-door process begins is the mind-door. The mind-door is the means
through which citta experiences an object in that process.
Thus, returning to the relevant passage:
"Mana~nca pa.ticca dhamme ca uppajjati manovi~n~naa.nan"ti....
Dependent on the mind-door and objects arises mind-consciousness...