59 (Day) Notes | Dhajagga Sutta (SN 11.3) | Sutta Study @ Buddhist Maha Vihara, Brickfields | Bhante Dr. G. Chandima

 

1. Why is the Buddha's Dhamma referred to as "ehipassiko"?

Ehipassiko is a Pali term that translates to "come and see" or "come and experience for yourself." It's a key characteristic of the Buddha’s teachings, inviting people to examine, experience, and test the Dhamma (the Buddha's teachings) personally before accepting it. This approach is rooted in an open, empirical attitude: rather than accepting teachings based solely on tradition, faith, or authority, practitioners are encouraged to verify the truth through their own experience.

This principle underscores that the Dhamma is meant to be practiced, experienced, and validated in one's own life, rather than accepted blindly. It reflects the Buddha’s emphasis on critical inquiry and personal understanding, making the teachings accessible, transparent, and free from dogma or mystery.

2. Why is the Buddha's Dhamma referred to as "opanayiko"?

Opanayiko is a Pali term meaning "leading inward" or "to be brought within." It describes a quality of the Dhamma that encourages practitioners to turn inward and apply the teachings directly to their own lives. Unlike teachings that remain abstract or theoretical, the Dhamma is inherently practical and oriented toward personal, inner transformation.

This characteristic emphasizes that the teachings lead to inner exploration, guiding individuals toward deeper understanding and self-realization. Through opanayiko, the Dhamma becomes a personal journey, inviting practitioners to introspect, to observe their minds and hearts, and ultimately to reach liberation by following this inner path.

- The five ways an individual forms an opinion on whether to accept a doctrine or teaching (Caṅkīsutta MN 95).

1. Faith (saddhā)
2. Personal Prefernce (ruci)
3. Repeated Hearing (anussava)
4. Reasoned Thought (ākāra parivitakka)
5. Being Convined of a View after Pondering Over it (diṭṭhinijjhānakkhanti)

Of the above, points 1 and 2 are emotive, while point 3 may reflect a blind acceptance of tradition. The last two, however, are primarily rational or cognitive.

- In the Saṅgārava Sutta (MN 100), the Buddha classifies religious thinkers into three distinct types:

1.The Traditionalists (anussavikā): These individuals base their teachings and beliefs on oral tradition (anussava), declaring the principles of holy life as they understand them through complete and direct knowledge here and now. Their knowledge is derived from divine revelation and scriptural tradition, along with interpretations built upon it. A notable example among traditionalists are the Brahmins, who uphold the authority of the Vedas.

2. The Rationalists and Speculators (takkī vīmaṃsī): These thinkers rely primarily on faith, which they support with reasoning and speculation to validate their beliefs and doctrines. They claim knowledge based on logical reasoning and reflection, without attributing it to any form of extrasensory perception. Included in this group are early Upaniṣadic speculators, skeptics, materialists, and most Ājīvikas.

3. The Experientialists: These individuals base their views on personal insight and direct understanding of the Dharma (sāyaṁ yeva dhammaṁ abhiññāya). They proclaim the principles of the holy life through their own direct experiences, often supported by extrasensory perception. This class includes thinkers of the middle and late Upaniṣads, some Ājīvikas, and Jains. Materialists, as empiricists, also fall under this category because they advocate knowledge based solely on personal, sensory experience—although they often reject the validity of extrasensory perception claims.

3. Why is the Buddha's Dhamma referred to as "paccattaṃ veditabbo viññūhī "?

Paccattaṃ veditabbo viññūhī is a Pali phrase that translates to "to be personally experienced by the wise." It highlights the quality of the Dhamma as something that must be directly known, understood, and verified through one's own experience. 

This phrase emphasizes the subjective, experiential nature of the Dhamma, pointing to the fact that its truth cannot be fully grasped through external sources or intellectual analysis alone. Instead, it requires firsthand realization. Paccattaṃ veditabbo viññūhī suggests that true wisdom and insight arise when the teachings are lived and understood deeply within oneself, making the Dhamma a personal and transformative journey for each practitioner.

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