 Various scholars have argued that this system reflects a dynamic conception of dharmas: that Abhidharma understands dharmas as properties, activities, or patterns of interconnection that construct one’s world, not as static substances (e.g., Cox 2004A, 549ff; Gethin 1992A, 149–150; Karunadasa 2010, Ch. 4; Nyanaponika 1998, Ch. 2 &amp; 4; Ronkin 2005, Ch. 4; Waldron 2002, 2–16). The Abhidharma lists of dharmas are “explicitly open” and reflect “a certain reluctance and hesitancy to say categorically that such and such is the definitive list of dharmas” (Gethin 2017, 252), leaving room for continued debates about what is and is not a dharma. For the Abhidharma, as for Buddhism in general, the limits of one’s world are set by the limits of one’s lived experience, and the causal foundation for lived experience is the operation of one’s cognitive apparatus. According to the Buddhist path, the nature of lived experience as based on one’s cognitive apparatus is to be contemplated by investigating the very nature of one’s mind through the practice of meditation. From this perspective, Abhidharma represents the theoretical counterpart to the practice of meditation. Within this context of Buddhist practice, dharmas are distinct (but interrelated) functions, energies, or causally significant aspects—in this sense “components”—of consciousness moments.