All dhammas are personal, not public.
The arising of dhammas is explained via paticcasamuppada (dependent arising)...
Manasikara (attention) is part of the nama within nama-rupa...SN 12.15 wrote:From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
...and it is an essential aspect of the arising of dhammas...MN 9 wrote:"Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form."
When the origination of dhammas is dependent upon factors such as (personal) avijja/ignorance and (personal) manasikara/attention, how could dhammas be regarded as anything other than personal?SN 47.42: Samudaya Sutta wrote:With the arising of attentiveness there is the arising of dhammas. With the cessation of attentiveness there is the cessation of dhammas
Whatever there might be "out there" in the world and the universe beyond the six-sense sphere (e.g. the four great elements in ancient parlance, atomic matter in modern parlance), it is not rightly regarded as a "dhamma", for what basis is there in calling it a "dhamma" according to the sutta extracts above, or any suttas for that matter?
Nibbana too is a dhamma, but it is asankhata/unfabricated by factors such as ignorance, attention and so on.
As an asankhata-dhamma, nibbana does not arise or pass away. Rather, it is characterised by absence of sankhata-dhammas...
AN 3.32 wrote:"This is peace, this is exquisite — the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nibbana."
This peace is personal too. Yes, all personal conceit (mana) must be transcended in order to experience nibbana, but like all other dhammas, it is not public.SN 12.15 wrote:"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."
This is, in summary, how I understand the situation in relation to dhammas.
Agree? Disagree? Any questions?
Mv 1.23.5 wrote:Whatever phenomena arise from cause:
and their cessation.
Such is the teaching of the Tathagata,
the Great Contemplative.