Dhātu: Difference between revisions

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|Glossary-Tibetan=ཁམས་
|Glossary-Tibetan=ཁམས་
|Glossary-Wylie=khams
|Glossary-Wylie=khams
|Glossary-Devanagari=धातु
|Glossary-Sanskrit=dhātu
|Glossary-Sanskrit=dhātu
|Glossary-Pinyin=jie
|Glossary-Pinyin=jie
|Glossary-EnglishKB=basic element
|Glossary-EnglishRB=realm; factor/ constituent element/ component of (ordinary) experience [in sense of eighteen dhatus]; fundamental nature/ constituent of being (in the sense of buddha nature) (specific) character type/ termperament subtle essence [in anuyoga/ tsalung contexts; e.g., khams dkar dmar] isc. element [of periodic table]
|Glossary-EnglishJH=realm; constituent; element; basic/essential constituent; disposition; type; constitution [as in health]
|Glossary-PartOfSpeech=Noun
|Glossary-PartOfSpeech=Noun
|Glossary-SourceLanguage=Sanskrit
|Glossary-SourceLanguage=Sanskrit
|Glossary-Definition=element
|Glossary-Definition=Element
|Glossary-DidYouKnow=In the Ratnagotravibhāga, dhātu is synonymous with gotra, the final element that enables all beings to become buddhas.
|Glossary-DidYouKnow=In the Ratnagotravibhāga, dhātu is synonymous with gotra, the final element that enables all beings to become buddhas.
|Glossary-RelatedTerms=mahā-bhūta; dharmadhātu
|Glossary-DefinitionPDB=In Sanskrit and Päli, “element”; a polysemous term with wide application in Buddhist contexts.  
|Glossary-DefinitionPDB=In Sanskrit and Pāli, “element”; a polysemous term with wide application in Buddhist contexts.  


In epistemology, the dhātus refer to the eighteen elements through which sensory experience is produced: the six sense bases, or sense organs (indriya; viz., eye, ear, nose, tongue, body, and mind); the six corresponding sense objects (ālambana; viz., forms, sounds, odors, tastes, tangible objects, and mental phenomena); and the six sensory consciousnesses that result from contact (sparśa) between the corresponding base and object (vijñāna; viz., visual, auditory, olfactory, gustatory, tactile, and mental consciousnesses). As this list makes clear, the eighteen dhātus also subsume the twelve āyatana (sense-fields). The dhātus represent one of the three major taxonomies of dharmas found in the sūtras (along with 'skanda' and 'āyatana'), and represent a more primitive stage of dharma classification than the elaborate analyses found in much of the mature 'Abhidharma' literature (but cf. Dharmaskandha).
In epistemology, the dhätus refer to the eighteen elements through which sensory experience is produced: the six sense bases, or sense organs (indriya; viz., eye, ear, nose, tongue, body, and mind); the six corresponding sense objects (àlambana; viz., forms, sounds, odors, tastes, tangible objects, and mental phenomena); and the six sensory consciousnesses that result from contact (sparśa) between the corresponding base and object (vijŃÀNA; viz., visual, auditory, olfactory, gustatory, tactile, and mental consciousnesses). As this list makes clear, the eighteen dhätus also subsume the twelve Ayatana (sense-fields). The dhätus represent one of the three major taxonomies of dharmas found in the sütras (along with SKANDHA and äyatana), and represent a more primitive stage of dharma classification than the elaborate analyses found in much of the mature abhidharma literature (but cf. D harmaskandha).


In cosmology, dhātu is used in reference to the three realms of existence (trilokadhātu), which comprise all of the phenomenal universe: the sensuous realm (kāmadhātu), the subtle-materiality realm (rūpadhātu), and the immaterial realm (ārūpyadhātu). The three realms of existence taken together comprise all of samsāra, and are the realms within which beings take rebirth. In this cosmological sense, dhātu is synonymous to AVACARA (sphere, domain); see avacara for further details.  
In cosmology, dhätu is used in reference to the three realms of existence (trilokadhätu), which comprise all of the phenomenal universe: the sensuous realm (kämadhAt u ), the subtle-materiality realm (rüpadhätu), and the immaterial realm (ärüpyadhätu). The three realms of existence taken together comprise all of samsära, and are the realms within which beings take rebirth. In this cosmological sense, dhätu is synonymous to AVACARA (sphere, domain); see avacara for further details.  


In a physical sense, dhātu is used to refer to the constituent elements of the physical world (see mahābhūta), of which four are usually recognized in Buddhist materials: earth, water, fire, and wind. Sometimes two additional constituents are added to the list: space (ākāśa) and consciousness (vijñāna).  
In aphysical sense, dhätu is used to refer to the constituent elements of the physical world (see mahäbhüta), of which four are usually recognized in Buddhist materials: earth, water, flre, and wind. Sometimes two additional constituents are added to the list: space (àkàśa) and consciousness (vijñàna).  


The term dhātu may also refer to an “elemental physical substance,” that is, the physical remains of the body, and this context is synonymous with śarīra (relic), with which it is often seen in compound as śariradhātu (bodily relic). Sometimes three types of relics are differentiated: specific corporeal relics (śarīradhātu), relics of use (pāribhogikadhātu), and relics of commemoration (uddeśikadhātu). In a further development of this usage, in the Ratnagotravibhāga, dhātu is synonymous with gotra, the final element that enables all beings to become buddhas; see BUDDHADHĀTU.
The term dhätu may also refer to an “elemental physical substance,” that is, the physical remains of the body, and this context is synonymous with śarIra (relic), with which it is often seen in compound as śariradhātu (bodily relic). Sometimes three types of relics are differentiated: specific corporeal relics (śarīradhātu), relics of use (pāribhogikadhātu), and relics of commemoration (uddeśikadhātu). In a further development of this usage, in the Ratnagotravibhäga, dhätu is synonymous with gotra, the final element that enables all beings to become buddhas; see BUDDHADHÄTU.
|Glossary-EnglishRY=General meanings: expanse/ character; east Tibet. domain, territory, land; area, province; realm; constituent element/ component of experience; fundamental constituent of being (in the sense of buddha nature); character type; 1) Skt. dhatu, element, nature, capacity, property, constituent, {dngos po'i gnas tshul}, {ngo bo}, {rigs}, {bde bar gshegs pa'i snying po} For example the khams of fire is heat. The {dbyings} of water is wetness. Syn {'byung ba}, {rang bzhin}. 2) potential, seed. Syn {rgyu}, {sa bon}. 2) existentiality, [elements of our experiential make-up], character, nature, natural temperament, propensity, disposition, ability. 3) organs of the body, fields of sense, sensory sphere / base. 4) buddha-nature [s0. {snying po} 5) realm, region, dominion, world, plane, sphere, space, expanse [sm. {dbyings} 6) physical constitution / condition, health, sate of health. 7) Kham A province in eastern Tibet. Kham [the general area of east Tibet]. 8) domain, kingdom, empire, world, territory, land. 9) semen, essence. 10) fortification. 11) appetite. 12) types. 13) subtle nature, constituent. 14) the six elements, [earth, air, fire, water, ether, mind]. 15) state of health. 16) psycho-physical base; / Def. by Jamgön Kongtrül: {dhA tu'i sgra las sa bon 'dzin pa'am rang gi mtshan nyid 'dzin pa'i don gyis khams shes bya ba}. 17) character, nature, natural temperament, propensity, disposition, ability. element [thd
|Glossary-DefinitionRPW=http://www.rigpawiki.org/index.php?title=%E0%BD%81%E0%BD%98%E0%BD%A6%E0%BC%8B
}}
}}

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Key Term dhātu
In Tibetan Script ཁམས་
Wylie Tibetan Transliteration khams
Romanized Sanskrit dhātu
Chinese Pinyin jie
Term Type Noun
Source Language Sanskrit
Basic Meaning Element
Did you know? In the Ratnagotravibhāga, dhātu is synonymous with gotra, the final element that enables all beings to become buddhas.
Definitions
Princeton Dictionary of Buddhism

In Sanskrit and Päli, “element”; a polysemous term with wide application in Buddhist contexts.

In epistemology, the dhätus refer to the eighteen elements through which sensory experience is produced: the six sense bases, or sense organs (indriya; viz., eye, ear, nose, tongue, body, and mind); the six corresponding sense objects (àlambana; viz., forms, sounds, odors, tastes, tangible objects, and mental phenomena); and the six sensory consciousnesses that result from contact (sparśa) between the corresponding base and object (vijŃÀNA; viz., visual, auditory, olfactory, gustatory, tactile, and mental consciousnesses). As this list makes clear, the eighteen dhätus also subsume the twelve Ayatana (sense-fields). The dhätus represent one of the three major taxonomies of dharmas found in the sütras (along with SKANDHA and äyatana), and represent a more primitive stage of dharma classification than the elaborate analyses found in much of the mature abhidharma literature (but cf. D harmaskandha).

In cosmology, dhätu is used in reference to the three realms of existence (trilokadhätu), which comprise all of the phenomenal universe: the sensuous realm (kämadhAt u ), the subtle-materiality realm (rüpadhätu), and the immaterial realm (ärüpyadhätu). The three realms of existence taken together comprise all of samsära, and are the realms within which beings take rebirth. In this cosmological sense, dhätu is synonymous to AVACARA (sphere, domain); see avacara for further details.

In aphysical sense, dhätu is used to refer to the constituent elements of the physical world (see mahäbhüta), of which four are usually recognized in Buddhist materials: earth, water, flre, and wind. Sometimes two additional constituents are added to the list: space (àkàśa) and consciousness (vijñàna).

The term dhätu may also refer to an “elemental physical substance,” that is, the physical remains of the body, and this context is synonymous with śarIra (relic), with which it is often seen in compound as śariradhātu (bodily relic). Sometimes three types of relics are differentiated: specific corporeal relics (śarīradhātu), relics of use (pāribhogikadhātu), and relics of commemoration (uddeśikadhātu). In a further development of this usage, in the Ratnagotravibhäga, dhätu is synonymous with gotra, the final element that enables all beings to become buddhas; see BUDDHADHÄTU.

A fundamental component or essential constituent.

Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain.

Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha.

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