<p>You asked about,</p>

<blockquote>
  <p><strong><em>the view that the outer world is a reflection of one's own life state, not the other way around</em></strong></p>
</blockquote>

<p>I'm not sure that that is a conventional/orthodox view from the Pali canon.</p>

<p>I mean, maybe there are views that are like that ... but maybe not exactly like that, or nothing phrased exactly like that?</p>

<p>If someone weren't familiar with Buddhism then their first/naive interpretation of that phrase might be, "if 'the outer world is a reflection of one's own life state', does that mean so one's own life state is true and real contrasted with the outer world being less true or unreal (i.e. merely a reflection or illusion)?"</p>

<p>But I think that (saying that the outer world is unreal) might be (or might be, if it's misunderstood or taken to a naughty extreme) <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html#micchaditthi" rel="nofollow">a wrong view</a>:</p>

<blockquote>
  <p>And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly &amp; practicing rightly, proclaim this world &amp; the next after having directly known &amp; realized it for themselves.' This is wrong view.</p>
</blockquote>

<p>According to western philosophy/language there's a view called <a href="https://en.wikipedia.org/wiki/Solipsism" rel="nofollow">Solipsism</a>.</p>

<hr>

<p>Moving on from there, some people who know very little about Buddhism might think that "Buddhism teaches that the outside world is an illusion".</p>

<p>I wondered where that belief might come from and found <a href="https://en.wikipedia.org/wiki/Maya_(illusion)#Buddhism" rel="nofollow">Maya (illusion)</a>.</p>

<p>If "Maya" is more Indian or Vedic than Buddhist, the more-Buddhist counterparts to that might be <a href="https://en.wikipedia.org/wiki/Sa%E1%B9%83s%C4%81ra_(Buddhism)" rel="nofollow">Saṃsāra</a> (which is Sankrit and Pali), or perhaps <a href="http://www.accesstoinsight.org/tipitaka/an/an04/an04.049.olen.html" rel="nofollow">Vipallasa (distortions of the mind)</a>.</p>

<p>I think that (<em>Vipallasa</em>) is a more standard view in the Pali canon: it's a view/philosophy that we mis-see, that we mis-understand the (whole, outside and inside) world.</p>

<hr>

<p>I'm not sure about phenomenology in Pali, which I think is a subject of the <a href="https://en.wikipedia.org/wiki/Skandha#Understanding_in_Theravada_Abhidhamma" rel="nofollow">Abhidhamma</a>. So far as I know, the Pali canon doesn't say that the "outer world" is more or less than some counterpart "inner world". If you read about <a href="https://en.wikipedia.org/wiki/Ayatana" rel="nofollow">Ayatana</a> it says that there are "external" and "internal" sense objects, maybe without saying that one is a reflection of the other.</p>

<p>On the other hand, "<a href="https://en.wikipedia.org/wiki/R%C5%ABpa" rel="nofollow">Rupa</a>" (which I understand as meaning "forms" or "external objects") shows up among the 5 aggregates and the 12 nidanas ... in context maybe we should understand as saying that Rupa has some existence (though not "self-existence") but it's important because of its effect on our consciousness.</p>

<p>While I'm mentioning "<em>rupa</em>" let me also mention "<em>dhamma</em>", since other answers here talk about it ... it's a word with many meanings, I think one of those meanings is that it means "idea" ... I think the <a href="http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html" rel="nofollow">Sabba Sutta</a> implies that dhammas are perceived by the mind, in a way that's similar to (no more and no less important than) the way in which forms are perceived by the eye, etc.</p>

<hr>

<p>In a comment you mentioned the Vimalakirti Sutra: which I haven't read.<a href="https://en.wikipedia.org/wiki/Vimalakirti_Sutra" rel="nofollow">Wikipedia</a> says,</p>

<blockquote>
  <p>The sutra teaches, among other subjects, the meaning of nondualism.</p>
</blockquote>

<p>I think that "non-duality" as a teaching will be found more in scriptures that are later than the Pali canon, so maybe there isn't exactly a Pali word for that philosophy.</p>

<p>If there is such a word though then it might be <em>advaya</em> ... <a href="http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:2613.pali" rel="nofollow">Dvaya</a> means "two-fold" or "dual"; so <em>advaya</em> means "not two-fold", "non-dual", or "single".</p>

<p>Maybe the Vimalakirti Sutra de-emphasizes the "outside world" by talking about "emptiness" ... the Pali word for that is <a href="https://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81" rel="nofollow">suññatā</a>.</p>

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2016-09-03T20:35:05.717Z
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ChrisW
<p>Dhammapada: The Buddha’s Path of Wisdom
<a href="http://www.accesstoinsight.org/tipitaka/sltp/Dhp_utf8.html#v.1" rel="nofollow noreferrer">Yamakavaggo.</a> </p>

<blockquote>
  <ol>
  <li><p>Manopubbaṅgamā dhammā manoseṭṭhā manomayā 1 Manasā ce paduṭṭhena bhāsati vā karoti vā Tato naṃ dukkhamanveti cakkaṃ'va vahato padaṃ. </p></li>
  <li><p>Manopubbaṅgamā dhammā manoseṭṭhā manomayā 2 Manasā ce pasannena bhāsati vā karoti vā Tato naṃ sukhamanveti chāyā'va anapāyinī.</p></li>
  </ol>
  
  <p>1-2   Phenomena are preceded by the heart, ruled by the heart, made of
  the heart. If you speak or act with a corrupted heart, then suffering
  follows you — as the wheel of the cart, the track of the ox that pulls
  it.   </p>
  
  <p>Phenomena are preceded by the heart, ruled by the heart, made of the
  heart. If you speak or act with a calm, bright heart, then happiness
  follows you, like a shadow that never leaves.</p>
</blockquote>

<p>In <a href="http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.01.than.html" rel="nofollow noreferrer">this</a> context the pali term ‘Dhamma’ is translated as penomina.
And ‘Mano’(=mind) as heart.</p>

<p>From <a href="https://suttacentral.net/en/dhp#1" rel="nofollow noreferrer">these</a> translation Dhamma is translated as mental states.</p>

<blockquote>
  <p>Mind precedes all mental states. Mind is their chief; they are all
  mind-wrought. If with an impure mind a person speaks or acts suffering
  follows him like the wheel that follows the foot of the ox.  </p>
  
  <p>Mind precedes all mental states. Mind is their chief; they are all
  mind-wrought. If with a pure mind a person speaks or acts happiness
  follows him like his never-departing shadow.</p>
</blockquote>

<p>In Buddhist philosophy the  term Dhamma is used for everything belongs to outer and inner world.</p>

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2016-09-02T20:05:01.067Z
'Dhamma' is the word used as the sense objects in the sense sphere of mano (mind as sense organ), dhamme (mind objects) and mano-vinnana (mind consciousness). Therefore, 'dhamma' in the context of Dhammapada 1 appears to be internally generated 'mind objects' that result intentional kamma (rather than 'phenomena'). The mind does not create the external world. The mind only experiences or gives rise to awareness of the external world. Buddharakkhita's translation of 'mental states' is probably correct and Thanissaro's translation of 'phenomena' is probably incorrect.
Dhamma Dhatu
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2016-09-03T01:32:56.207Z
If Dhamma is an mind objects only, then how they create samsara(external world) or kamma vipaka?
Shrawaka
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2016-09-03T08:41:21.280Z
Dp1 appears to be about kamma (intention) & vipaka (result) rather than the conscious knowing of the external world because each verse states: "If with a....mind a person speaks or acts..."
Dhamma Dhatu
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2016-09-04T04:01:41.153Z
Some interpretations of Buddhism assert that external reality is an illusion, and sometimes this position is misunderstood as metaphysical [solipsism](https://en.wikipedia.org/wiki/Solipsism#Buddhism). Buddhist philosophy, though, generally holds that the mind and external phenomena are both equally transient, and that they arise from each other. The mind cannot exist without external phenomena, nor can external phenomena exist without the mind. This relation is known as "dependent arising" (pratityasamutpada).
Shrawaka
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2016-09-04T04:55:53.970Z
maybe. but, imo, Dp1 is not referring to dependent arising. it is referring to how the mind creates pure & impure kamma & results. regards.
Dhamma Dhatu
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2016-09-04T08:51:41.967Z
IMO, dependent arising describes kamma & results (=samsara). regards.
Shrawaka
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2016-09-04T08:56:34.843Z
Yes it does. But Dp1 does not describe external phenomena cannot exist without the mind. Dp1 is about karma & results. It states "If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow" & "If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox." Also, Buddhism does not teach external phenomena cannot exist without the mind. You are taking the dhamma too far here. For example, AN 3.134 on internet (really AN 3.136) states the law of dhamma exists regardless of mind & its discovery by Buddha.
Dhamma Dhatu
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2016-09-04T09:10:22.297Z
is this what AN 3.136 says? 136. Bhikkhus, endowed with three characteristics friends should be associated. What three? Here, bhikkhus, the bhikkhu gives something difficult to give, does something difficult to do, pardons when difficult to pardon.
Shrawaka
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2016-09-04T09:17:35.680Z
Its AN 3.134 on the internet: Dhamma-niyama Sutta - "whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant...All processes are unsatisfactory...All phenomena are not-self." Similar, SN 12.20 - "Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. " These two suttas state the Dhamma exists, even when it is unknown to man.
Dhamma Dhatu
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2016-09-02T16:12:51.007Z
2019-04-18T16:59:22.490Z
2019-04-18T16:59:22.490Z
Shrawaka
<p>The Law of Attraction says “Like attracts like” and “Birds of feather flock together”. This is based upon the idea that people and their thoughts are both made from pure energy, and the belief that like energy attracts like energy. The scriptures too attest to this truth. In the Samyuktha Nikaya, Kamma Sutta 3 (S.ii.155)  that was preached at Gijjhakūta, the Buddha tells the gathered bhikkhus: </p>

<p>“Do you see Ven.  Sāriputta, walking with several other bhikkhus? All those bhikkhus <strong>have great wisdom.</strong>”<br>
“Do you see Ven.  Moggallāna, walking with several other bhikkhus? All those bhikkhus <strong>have great spiritual powers</strong>.”<br>
“Do you sees Mahā Kassapa ,walking with several other bhikkhus? All those bhikkhus <strong>are proponents of the Ascetic practices</strong>.”<br>
“Do you see Ven.  Anuruddha, walking with several other bhikkhus? All those bhikkhus <strong>possess the devine eye</strong>.”<br>
“Do you see Ven.  Punna Mantānīputta, walking with several other bhikkhus? All those bhikkhus <strong>are speakers on the Dhamma</strong>.”<br>
“Do you see Ven. Upāli, walking with several other bhikkhus? All those bhikkhus <strong>are upholders of the discipline</strong>.”<br>
“Do you see Ven. Ananda, walking with several other bhikkhus? All those bhikkhus <strong>are highly learned</strong>.”<br>
“Do you see Devadatta, walking with several other bhikkhus? <strong>All those bhikkhus have evil wishes.</strong>”</p>

<p>Buddha ends this discourse by saying that <strong>beings of similar disposition come together.</strong></p>

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2016-09-03T19:21:57.950Z
One of my favourite sutta teachings
Dhamma Dhatu
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2016-09-03T22:11:02.410Z
Translations of that *Caṅkamana Sutta* can be found [here (linked from suttacentral)](http://awake.kiev.ua/dhamma/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/13-Dhatu-Samyutta/02-Sattadhatuvaggo-e.html) and [here (with commentary)](http://dharmafarer.org/wordpress/wp-content/uploads/2010/02/34.6-Cankamana-S-s14.15-piya.pdf). The latter translates the Pali word *dhātu* as meaning "personal disposition".
ChrisW
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2016-09-03T22:18:40.497Z
The answered mentioned "The Law of Attraction" -- there's a topic about that (that phrase) at [What is the Buddhist point of view of the Law of Attraction?](http://buddhism.stackexchange.com/q/2459/254). Wikipedia [on that subject](https://en.wikipedia.org/wiki/Law_of_attraction_(New_Thought)) says that particular "Law" is from a 19th century western philosophy -- so not really Buddhist probably. Do you know a Pali word for such a concept (or for any similar concept)?
ChrisW
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2016-09-03T22:45:53.080Z
Many thanks for the valuable feedback, and the links that you've provided @ChrisW. I do not know of the Pali word (as of now). I will try & look into it...
Saptha Visuddhi
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2016-09-03T22:58:30.273Z
You're welcome. I read a similar story but I forget where -- I think it was advice to the monk whose duty is to decide where other monks will be housed: and the advice was that monks who like to meditate in silence should be housed with other monks who like to meditate in silence; that monks who like to discuss should be housed with other monks who like to discuss; and there was at least one other category.
ChrisW
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2016-09-03T15:46:32.337Z
2016-09-03T22:46:34.400Z
2016-09-03T22:46:34.400Z
Saptha Visuddhi
<p>A Pali word for the view that the outer world is a reflection of one's own life state is 'namati', which means 'inclination' or 'bent'.</p>

<p>The Dependent Origination explains when ignorant <em>sankhara</em> arise &amp; control the mental faculties (<em>nama</em>), the mind (<em>nama</em>) develops an inclination (<em>nati</em>) bent (<em>namati</em>) by those ignorant <em>sankhara</em>. </p>

<p>As a result, the mind will pursue &amp; engage in sense contact (<em>passa</em>), in which it views the external world in an ignorant way, such as viewing evil as 'good', the ugly as 'beautiful', the undesirable as 'desirable', the impermanent as 'permanent', the unsatisfactory as 'satisfactory' &amp; not-self things as 'self', etc. </p>

<blockquote>
  <p><em>Whatever a monk keeps pursuing with his thinking &amp; pondering, that becomes the <strong>inclination</strong> (nati) of his mind. If a monk keeps pursuing
  thinking imbued with sensuality, abandoning thinking imbued with
  renunciation, his mind is <strong>bent</strong> (namati) by that thinking imbued with
  sensuality. If a monk keeps pursuing thinking imbued with ill will,
  abandoning thinking imbued with non-ill will, his mind is <strong>bent</strong> (namati) by
  that thinking imbued with ill will. If a monk keeps pursuing thinking
  imbued with harmfulness, abandoning thinking imbued with harmlessness,
  his mind is <strong>bent</strong> (namati) by that thinking imbued with harmfulness.</em></p>
  
  <p><a href="http://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html" rel="nofollow"><em>Dvedhavitakka Sutta</em></a></p>
</blockquote>

<p>~~~</p>

<blockquote>
  <p><em>Nati (f.) [Sk. nati of nam] bending, bent, inclination S ii.67; iv.59; M i.115.</em> </p>
  
  <p><em>Namati [Ved. namati, Idg. nem to bend; also to share out]</em></p>
</blockquote>

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2016-09-02T20:22:43.807Z
2016-09-02T20:27:57.280Z
2016-09-02T20:27:57.280Z
Dhamma Dhatu
<p>I'm wondering if pali has a specifically designated word for the view that the outer world is a reflection of one's own life state, not the other way around. </p>

<p>Additionally, I am wondering if there are any good recources that people know of online that acts as a pali dictionary for buddhist philosophical concepts.</p>

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2016-09-01T09:05:40.087Z
The "view that the outer world is a reflection of one's own life state, not the other way around" -- can you reference this view (do you know of one or more Pali scriptures which describe and/or name this view)?
ChrisW
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2016-09-03T11:24:52.293Z
@ChrisW Hmm, I'm not exactly sure. It's something I've just heard talked about quite a bit. I think it comes from the Vimalakirti Sutra (which I know is a Mahayana Sutra). In there it says that there are no two worlds pure or impure; that the difference lies in our minds alone. I thought that it still would have a Pali word for it even if it wasn't directly a part of Tharavada philosophy. Is that statment correct?
Morella Almånd
<philosophy><terminology><pali-language>
The pali word for this concept
# The pali word for this concept

(Asked by: username_0 on 2016-09-01)

I'm wondering if pali has a specifically designated word for the view that the outer world is a reflection of one's own life state, not the other way around.

Additionally, I am wondering if there are any good recources that people know of online that acts as a pali dictionary for buddhist philosophical concepts.

**Tags:** philosophy, terminology, pali-language

> **Comments:**
> **username_1**: The "view that the outer world is a reflection of one's own life state, not the other way around" -- can you reference this view (do you know of one or more Pali scriptures which describe and/or name this view)?  
> **username_0**: @username_1 Hmm, I'm not exactly sure. It's something I've just heard talked about quite a bit. I think it comes from the Vimalakirti Sutra (which I know is a Mahayana Sutra). In there it says that there are no two worlds pure or impure; that the difference lies in our minds alone. I thought that it still would have a Pali word for it even if it wasn't directly a part of Tharavada philosophy. Is that statment correct?  

---

## 4 answers

### Answer by username_3 on 2016-09-02. Score: 4 | Accepted answer

A Pali word for the view that the outer world is a reflection of one's own life state is 'namati', which means 'inclination' or 'bent'.

The Dependent Origination explains when ignorant *sankhara* arise & control the mental faculties (*nama*), the mind (*nama*) develops an inclination (*nati*) bent (*namati*) by those ignorant *sankhara*.

As a result, the mind will pursue & engage in sense contact (*passa*), in which it views the external world in an ignorant way, such as viewing evil as 'good', the ugly as 'beautiful', the undesirable as 'desirable', the impermanent as 'permanent', the unsatisfactory as 'satisfactory' & not-self things as 'self', etc.

> *Whatever a monk keeps pursuing with his thinking & pondering, that becomes the **inclination** (nati) of his mind. If a monk keeps pursuing
> thinking imbued with sensuality, abandoning thinking imbued with
> renunciation, his mind is **bent** (namati) by that thinking imbued with
> sensuality. If a monk keeps pursuing thinking imbued with ill will,
> abandoning thinking imbued with non-ill will, his mind is **bent** (namati) by
> that thinking imbued with ill will. If a monk keeps pursuing thinking
> imbued with harmfulness, abandoning thinking imbued with harmlessness,
> his mind is **bent** (namati) by that thinking imbued with harmfulness.*
>
> [*Dvedhavitakka Sutta*](http://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html)

~~~

> *Nati (f.) [Sk. nati of nam] bending, bent, inclination S ii.67; iv.59; M i.115.*
>
> *Namati [Ved. namati, Idg. nem to bend; also to share out]*


---

### Answer by username_1 on 2016-09-03. Score: 1

You asked about,

> ***the view that the outer world is a reflection of one's own life state, not the other way around***

I'm not sure that that is a conventional/orthodox view from the Pali canon.

I mean, maybe there are views that are like that ... but maybe not exactly like that, or nothing phrased exactly like that?

If someone weren't familiar with Buddhism then their first/naive interpretation of that phrase might be, "if 'the outer world is a reflection of one's own life state', does that mean so one's own life state is true and real contrasted with the outer world being less true or unreal (i.e. merely a reflection or illusion)?"

But I think that (saying that the outer world is unreal) might be (or might be, if it's misunderstood or taken to a naughty extreme) [a wrong view](http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html#micchaditthi):

> And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view.

According to western philosophy/language there's a view called [Solipsism](https://en.wikipedia.org/wiki/Solipsism).

---

Moving on from there, some people who know very little about Buddhism might think that "Buddhism teaches that the outside world is an illusion".

I wondered where that belief might come from and found [Maya (illusion)](https://en.wikipedia.org/wiki/Maya_(illusion)#Buddhism).

If "Maya" is more Indian or Vedic than Buddhist, the more-Buddhist counterparts to that might be [Saṃsāra](https://en.wikipedia.org/wiki/Sa%E1%B9%83s%C4%81ra_(Buddhism)) (which is Sankrit and Pali), or perhaps [Vipallasa (distortions of the mind)](http://www.accesstoinsight.org/tipitaka/an/an04/an04.049.olen.html).

I think that (*Vipallasa*) is a more standard view in the Pali canon: it's a view/philosophy that we mis-see, that we mis-understand the (whole, outside and inside) world.

---

I'm not sure about phenomenology in Pali, which I think is a subject of the [Abhidhamma](https://en.wikipedia.org/wiki/Skandha#Understanding_in_Theravada_Abhidhamma). So far as I know, the Pali canon doesn't say that the "outer world" is more or less than some counterpart "inner world". If you read about [Ayatana](https://en.wikipedia.org/wiki/Ayatana) it says that there are "external" and "internal" sense objects, maybe without saying that one is a reflection of the other.

On the other hand, "[Rupa](https://en.wikipedia.org/wiki/R%C5%ABpa)" (which I understand as meaning "forms" or "external objects") shows up among the 5 aggregates and the 12 nidanas ... in context maybe we should understand as saying that Rupa has some existence (though not "self-existence") but it's important because of its effect on our consciousness.

While I'm mentioning "*rupa*" let me also mention "*dhamma*", since other answers here talk about it ... it's a word with many meanings, I think one of those meanings is that it means "idea" ... I think the [Sabba Sutta](http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html) implies that dhammas are perceived by the mind, in a way that's similar to (no more and no less important than) the way in which forms are perceived by the eye, etc.

---

In a comment you mentioned the Vimalakirti Sutra: which I haven't read.[Wikipedia](https://en.wikipedia.org/wiki/Vimalakirti_Sutra) says,

> The sutra teaches, among other subjects, the meaning of nondualism.

I think that "non-duality" as a teaching will be found more in scriptures that are later than the Pali canon, so maybe there isn't exactly a Pali word for that philosophy.

If there is such a word though then it might be *advaya* ... [Dvaya](http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:2613.pali) means "two-fold" or "dual"; so *advaya* means "not two-fold", "non-dual", or "single".

Maybe the Vimalakirti Sutra de-emphasizes the "outside world" by talking about "emptiness" ... the Pali word for that is [suññatā](https://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81).


---

### Answer by username_2 on 2016-09-02. Score: 1

Dhammapada: The Buddha’s Path of Wisdom
[Yamakavaggo.](http://www.accesstoinsight.org/tipitaka/sltp/Dhp_utf8.html#v.1)

> 1. Manopubbaṅgamā dhammā manoseṭṭhā manomayā 1 Manasā ce paduṭṭhena bhāsati vā karoti vā Tato naṃ dukkhamanveti cakkaṃ'va vahato padaṃ.
> 2. Manopubbaṅgamā dhammā manoseṭṭhā manomayā 2 Manasā ce pasannena bhāsati vā karoti vā Tato naṃ sukhamanveti chāyā'va anapāyinī.
>
> 1-2 Phenomena are preceded by the heart, ruled by the heart, made of
> the heart. If you speak or act with a corrupted heart, then suffering
> follows you — as the wheel of the cart, the track of the ox that pulls
> it.
>
> Phenomena are preceded by the heart, ruled by the heart, made of the
> heart. If you speak or act with a calm, bright heart, then happiness
> follows you, like a shadow that never leaves.

In [this](http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.01.than.html) context the pali term ‘Dhamma’ is translated as penomina.
And ‘Mano’(=mind) as heart.

From [these](https://suttacentral.net/en/dhp#1) translation Dhamma is translated as mental states.

> Mind precedes all mental states. Mind is their chief; they are all
> mind-wrought. If with an impure mind a person speaks or acts suffering
> follows him like the wheel that follows the foot of the ox.
>
> Mind precedes all mental states. Mind is their chief; they are all
> mind-wrought. If with a pure mind a person speaks or acts happiness
> follows him like his never-departing shadow.

In Buddhist philosophy the term Dhamma is used for everything belongs to outer and inner world.

> **Comments:**
> **username_3**: 'Dhamma' is the word used as the sense objects in the sense sphere of mano (mind as sense organ), dhamme (mind objects) and mano-vinnana (mind consciousness). Therefore, 'dhamma' in the context of Dhammapada 1 appears to be internally generated 'mind objects' that result intentional kamma (rather than 'phenomena'). The mind does not create the external world. The mind only experiences or gives rise to awareness of the external world. Buddharakkhita's translation of 'mental states' is probably correct and Thanissaro's translation of 'phenomena' is probably incorrect.  
> **username_2**: If Dhamma is an mind objects only, then how they create samsara(external world) or kamma vipaka?  
> **username_3**: Dp1 appears to be about kamma (intention) & vipaka (result) rather than the conscious knowing of the external world because each verse states: "If with a....mind a person speaks or acts..."  
> **username_2**: Some interpretations of Buddhism assert that external reality is an illusion, and sometimes this position is misunderstood as metaphysical [solipsism](https://en.wikipedia.org/wiki/Solipsism#Buddhism). Buddhist philosophy, though, generally holds that the mind and external phenomena are both equally transient, and that they arise from each other. The mind cannot exist without external phenomena, nor can external phenomena exist without the mind. This relation is known as "dependent arising" (pratityasamutpada).  
> **username_3**: maybe. but, imo, Dp1 is not referring to dependent arising. it is referring to how the mind creates pure & impure kamma & results. regards.  
> **username_2**: IMO, dependent arising describes kamma & results (=samsara). regards.  
> **username_3**: Yes it does. But Dp1 does not describe external phenomena cannot exist without the mind. Dp1 is about karma & results. It states "If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow" & "If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox." Also, Buddhism does not teach external phenomena cannot exist without the mind. You are taking the dhamma too far here. For example, AN 3.134 on internet (really AN 3.136) states the law of dhamma exists regardless of mind & its discovery by Buddha.  
> **username_2**: is this what AN 3.136 says? 136. Bhikkhus, endowed with three characteristics friends should be associated. What three? Here, bhikkhus, the bhikkhu gives something difficult to give, does something difficult to do, pardons when difficult to pardon.  
> **username_3**: Its AN 3.134 on the internet: Dhamma-niyama Sutta - "whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant...All processes are unsatisfactory...All phenomena are not-self." Similar, SN 12.20 - "Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. " These two suttas state the Dhamma exists, even when it is unknown to man.  

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### Answer by username_4 on 2016-09-03. Score: 0

The Law of Attraction says “Like attracts like” and “Birds of feather flock together”. This is based upon the idea that people and their thoughts are both made from pure energy, and the belief that like energy attracts like energy. The scriptures too attest to this truth. In the Samyuktha Nikaya, Kamma Sutta 3 (S.ii.155) that was preached at Gijjhakūta, the Buddha tells the gathered bhikkhus:

“Do you see Ven. Sāriputta, walking with several other bhikkhus? All those bhikkhus **have great wisdom.**”  
“Do you see Ven. Moggallāna, walking with several other bhikkhus? All those bhikkhus **have great spiritual powers**.”  
“Do you sees Mahā Kassapa ,walking with several other bhikkhus? All those bhikkhus **are proponents of the Ascetic practices**.”  
“Do you see Ven. Anuruddha, walking with several other bhikkhus? All those bhikkhus **possess the devine eye**.”  
“Do you see Ven. Punna Mantānīputta, walking with several other bhikkhus? All those bhikkhus **are speakers on the Dhamma**.”  
“Do you see Ven. Upāli, walking with several other bhikkhus? All those bhikkhus **are upholders of the discipline**.”  
“Do you see Ven. Ananda, walking with several other bhikkhus? All those bhikkhus **are highly learned**.”  
“Do you see Devadatta, walking with several other bhikkhus? **All those bhikkhus have evil wishes.**”

Buddha ends this discourse by saying that **beings of similar disposition come together.**

> **Comments:**
> **username_3**: One of my favourite sutta teachings  
> **username_1**: Translations of that *Caṅkamana Sutta* can be found [here (linked from suttacentral)](http://awake.kiev.ua/dhamma/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/13-Dhatu-Samyutta/02-Sattadhatuvaggo-e.html) and [here (with commentary)](http://dharmafarer.org/wordpress/wp-content/uploads/2010/02/34.6-Cankamana-S-s14.15-piya.pdf). The latter translates the Pali word *dhātu* as meaning "personal disposition".  
> **username_1**: The answered mentioned "The Law of Attraction" -- there's a topic about that (that phrase) at [What is the Buddhist point of view of the Law of Attraction?](http://buddhism.stackexchange.com/q/2459/254). Wikipedia [on that subject](https://en.wikipedia.org/wiki/Law_of_attraction_(New_Thought)) says that particular "Law" is from a 19th century western philosophy -- so not really Buddhist probably. Do you know a Pali word for such a concept (or for any similar concept)?  
> **username_4**: Many thanks for the valuable feedback, and the links that you've provided @username_1. I do not know of the Pali word (as of now). I will try & look into it...  
> **username_1**: You're welcome. I read a similar story but I forget where -- I think it was advice to the monk whose duty is to decide where other monks will be housed: and the advice was that monks who like to meditate in silence should be housed with other monks who like to meditate in silence; that monks who like to discuss should be housed with other monks who like to discuss; and there was at least one other category.  

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