user16806: Considering the definition of dhamma as given in this answer. What does it mean by '...arising and passing away of dhamma...'in the satipatthana sutta?
Also, else where I read, 'all dhamma are also anicca' i.e. impermanent. Does the Buddha here mean that 'after few centuries the Buddha dhamma will be forgotten'?
In what way does impermanence apply in regard to dhamma?

user471: The word "dhamma" has many meanings in the Pali Canon, as seen in this SuttaCentral dictionary entry.
The "dhamma" you are referring to from the Satipatthana Sutta is most likely referring to:


a constituent of experience; an aspect or quality of existence; physical sensation; a mental state or quality (good or bad);
(sometimes merely) thing, phenomenon, matter; the nonindependent,
conditioned constituents of processes and events, progressively more
and more minutely analyzed into fundamental types of event or
fundamental regularities.

mental constructs, concepts, ideas, what is to be cognized by the mind, that which is the object of mental activity.



From Ven. Yuttadhammo's book How To Meditate, chapter 1:

The fourth foundation, the “dhammas”, contains many groupings of
mental and physical phenomena. Some of them could be included in the
first three foundations, but they are better discussed in their
respective groups for ease of acknowledgement. The first group of
dhammas is the five hindrances to mental clarity. These are the states
that obstruct one’s practise: desire, aversion, laziness, distraction,
and doubt. They are not only hindrances to attaining clarity of mind,
they are also the cause for all suffering and stress in our lives. It
is in our best interests to work intently to understand and discard
them from our minds, as this is, after all, the true purpose of
meditation


user43: The materialistic mindset invented language built around the key notion of objects. Objects are represented by nouns.
In contrast to that, the spiritual mindset or the mind-over-matter mindset came up with the concept of dharma as its primary building block. Dharmas are not nouns because they are not objects. Instead, dharmas are adjectives because they represent qualities.
In the mind-first view of existence, the primary building block is an experienced quality, a dharma.
Dharmas arise into existence, stay for some time, and then disappear. Most dharmas don't arise momentarily but gradually form from some combination of previous dharmas. Then they mutate or change, often weakening over time. Eventually they vane away or gradually decompose and become components for other dharmas.
All dharmas, practically speaking, with some rather theoretical  exceptions, are transient. This is because, being nothing but qualities of combinations of other qualities they morph away out of existence as their underlying qualities morph away as their underlying qualities morph away and so on.
When Buddha describes meditation on arising and passing away of dharmas, he is referring to gradual formation, deformation, and eventual morphing out of existence of all qualities observable by the meditator.
This includes so-called external qualities, and so-called internal qualities. "External" qualities include shape, size, color, loudness, pitch, smell, temperature etc. - morphing in and out of existence either quickly or slowly. "Internal" qualities include discursive, emotional, somatic, conceptual, abstract, intuitive etc. characteristics, morphing in and out of existence. Qualities in both groups arise and vane due to forces out of our control (such as the time passing) as well as due to forces in our control (such as us moving our gaze or our attention around).
This is what's called "arising and passing away of dhammas".
Specifically in context of Satipatthana the external dhammas are analyzed by their sensory basis (visible, audible, tactile  etc) and the internal dhammas are analyzed by their effect on one's practice. The most important dhammas to watch are the qualities of mind that help or harm meditation, such as sensuality, negativity, torpor, anxiety, uncertainty, as well as the positive qualities such as mindfulness, determination, enthusiasm, focus, calmness etc.
The most abstract method of contemplating the qualities is by observing the Noble Truths in action, happening in front of one's very eyes. "This is the quality of dukkha (i.e. ~painful aspect of some experience) arising, this is the underlying quality of craving, here the quality of craving has been abandoned, here the dukkha quality is no longer to be found."

16806: <p>Considering the definition of dhamma as given in <a href="https://buddhism.stackexchange.com/a/18527/16806">this answer</a>. What does it mean by '...arising and passing away of dhamma...'in the satipatthana sutta?</p>
<p>Also, else where I read, 'all dhamma are also anicca' i.e. impermanent. Does the Buddha here mean that 'after few centuries the Buddha dhamma will be forgotten'?</p>
<p>In what way does impermanence apply in regard to dhamma?</p>
 471: <p>The word &quot;dhamma&quot; has many meanings in the Pali Canon, as seen in <a href="https://suttacentral.net/define/dhamma" rel="nofollow noreferrer">this SuttaCentral dictionary entry</a>.</p>
<p>The &quot;dhamma&quot; you are referring to from the Satipatthana Sutta is most likely referring to:</p>
<blockquote>
<ul>
<li><p>a constituent of experience; an aspect or quality of existence; physical sensation; a mental state or quality (good or bad);
(sometimes merely) thing, phenomenon, matter; the nonindependent,
conditioned constituents of processes and events, progressively more
and more minutely analyzed into fundamental types of event or
fundamental regularities.</p>
</li>
<li><p>mental constructs, concepts, ideas, what is to be cognized by the mind, that which is the object of mental activity.</p>
</li>
</ul>
</blockquote>
<p>From <a href="https://en.wikipedia.org/wiki/Yuttadhammo_Bhikkhu" rel="nofollow noreferrer">Ven. Yuttadhammo</a>'s book <a href="https://www.sirimangalo.org/text/how-to-meditate/chapter-one-what-is-meditation/" rel="nofollow noreferrer">How To Meditate, chapter 1</a>:</p>
<blockquote>
<p>The fourth foundation, the “dhammas”, contains many groupings of
mental and physical phenomena. Some of them could be included in the
first three foundations, but they are better discussed in their
respective groups for ease of acknowledgement. The first group of
dhammas is the five hindrances to mental clarity. These are the states
that obstruct one’s practise: desire, aversion, laziness, distraction,
and doubt. They are not only hindrances to attaining clarity of mind,
they are also the cause for all suffering and stress in our lives. It
is in our best interests to work intently to understand and discard
them from our minds, as this is, after all, the true purpose of
meditation</p>
</blockquote>
 43: <p>The materialistic mindset invented language built around the key notion of objects. Objects are represented by nouns.</p>
<p>In contrast to that, the spiritual mindset or the mind-over-matter mindset came up with the concept of <em>dharma</em> as its primary building block. Dharmas are not nouns because they are not objects. Instead, dharmas are adjectives because they represent qualities.</p>
<p>In the mind-first view of existence, the primary building block is an experienced quality, a dharma.</p>
<p>Dharmas arise into existence, stay for some time, and then disappear. Most dharmas don't arise momentarily but gradually form from some combination of previous dharmas. Then they mutate or change, often weakening over time. Eventually they vane away or gradually decompose and become components for other dharmas.</p>
<p>All dharmas, practically speaking, with some rather theoretical  exceptions, are transient. This is because, being nothing but qualities of combinations of other qualities they morph away out of existence as their underlying qualities morph away as their underlying qualities morph away and so on.</p>
<p>When Buddha describes meditation on arising and passing away of dharmas, he is referring to gradual formation, deformation, and eventual morphing out of existence of all qualities observable by the meditator.</p>
<p>This includes so-called external qualities, and so-called internal qualities. &quot;External&quot; qualities include shape, size, color, loudness, pitch, smell, temperature etc. - morphing in and out of existence either quickly or slowly. &quot;Internal&quot; qualities include discursive, emotional, somatic, conceptual, abstract, intuitive etc. characteristics, morphing in and out of existence. Qualities in both groups arise and vane due to forces out of our control (such as the time passing) as well as due to forces in our control (such as us moving our gaze or our attention around).</p>
<p>This is what's called &quot;arising and passing away of dhammas&quot;.</p>
<p>Specifically in context of Satipatthana the external dhammas are analyzed by their sensory basis (visible, audible, tactile  etc) and the internal dhammas are analyzed by their effect on one's practice. The most important dhammas to watch are the qualities of mind that help or harm meditation, such as sensuality, negativity, torpor, anxiety, uncertainty, as well as the positive qualities such as mindfulness, determination, enthusiasm, focus, calmness etc.</p>
<p>The most abstract method of contemplating the qualities is by observing the Noble Truths in action, happening in front of one's very eyes. &quot;This is the quality of dukkha (i.e. ~painful aspect of some experience) arising, this is the underlying quality of craving, here the quality of craving has been abandoned, here the dukkha quality is no longer to be found.&quot;</p>
