Question about Dhaham Guna

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    • #44318

      Teruwan Saranai.

      I have heard Waharaka Thero’s Tisarana Vandana chanting since last year.

      I have had a question while listening to it.

      It’s a Dhaham Guna part.

      I had a strong impression that Thero read certain verses in a set.

      Like this :

      (Svakkatho, Bhagavathā dhammo)

      (sanditthiko, akaliko)

      (ehipassiko, opanayiko)

      (paccattam vedittabbo vinnuhi ti)

      I heard that Thero had Patisambhidhā Ñāna. So I thought there must be a reason why Thero read this way.

      After much consideration, I guessed it would be related to anapanasati/satipattana bhavana’s process like below.

      I referred to Lal’s article ( for the meaning of the term.

      Set 1.

      Hetu – Svakkatho, Bhagavathā dhammo : leads to the removal of sansaric suffering via getting out of the 31 realms.

      Phala – paccattam vedittabbo vinnuhi : “paccayā” can be understood by looking at the origins (veda or vedic)



      Set 2.

      Hetu – sanditthiko : It allows one to comprehend “san” (“san” + “diṭṭhi“)

      Phala – akaliko : It’s Another meaning is that it leads to the removal of darkness.


      Set 3.

      Hetu – ehipassiko : defilements can be removed (“passika“) when each ärammana comes to the mind (“Ehi“).

      Phala – opanayiko : one can comprehend how each existence (bhava and jati) arises.


      In this way, phrases are connected to cause and effect

      I thought it explains the process of eliminating anapanasati/satipattana bhavana.


      Are these guesses valid?



    • #44321

      It is good to contemplate things like this.

      However, these are all “characteristics” (or “qualities” or “guna“) of Buddha Dhamma, not hetu/phala.

      • Hetu and phala are described in Paticca Samuppada.
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    • #44322
      • Hetu and phala are described in Paticca Samuppada.

      Thank you for reminding that Ven Lal 🙏.

    • #44331
      Samana Johann

      Good Buddhaparisada,

      it’s hard to find any teaching within the many, which does not ‘simply’ describe either lokuttara paṭiccasamuppādo or the common, Dukkha and the cessation of it.

      Only a view words, if proper attention, may lead to paths and fruits, so much mudita if a glimpse arose on ‘just that’, yet the try to nail it down, make something out- from- into it, might hinder suddenly.

      Dhamma requires not only to see ‘the’ Buddha, but also to reach the heirs domain.

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