Dharma

[Tashi Thinlas]

Recollection of the Dhamma (Dhammanusati)
The Aṅguttara Nikāya provides the following verse for the recollection of the Dhamma:

"The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."

— Mahanama Sutta (Aṅguttara Nikāya 11.12)[10]
The Teaching of the Buddha has six supreme qualities:

Svākkhāto (Sanskrit: Svākhyāta; "well-expounded, well-proclaimed, or self-announced"). The Buddha's teaching is not a speculative philosophy but an exposition of the Universal Law of Nature based on a causal analysis of natural phenomena. It is taught, therefore, as a science rather than a sectarian belief system.[17] Full comprehension (enlightenment) of the teaching may take varying lengths of time but Buddhists traditionally say that the course of study is 'excellent in the beginning (sīla; Sanskrit: śīla; "moral principles"), excellent in the middle (Sanskrit: samādhi; "concentration") and excellent in the end' (paññā; Sanskrit: prajñā; "wisdom").
Sandiṭṭhiko (Sanskrit: Sāṃdṛṣṭika; "able to be examined"). The Dhamma is open to scientific and other types of scrutiny and is not based on faith.[h] It can be tested by personal practice and one who follows it will see the result for oneself by means of one's own experience. Sandiṭṭhiko comes from the word sandiṭṭhika which means "visible in this world" and is derived from the word sandiṭṭhi. Since the Dhamma is visible, it can be "seen": known and be experienced within one's life.
Akāliko (Sanskrit: Akālika; "timeless, immediate"). The Dhamma is able to bestow timeless and immediate results here and now. There is no need to wait for the future or a next existence. The Dhamma does not change over time and it is not relative to time.
Ehipassiko (Sanskrit: Ehipaśyika; "which you can come and see" — from the phrase ehi, paśya, "come, see!"). The Dhamma invites all beings to put it to the test and come see for themselves.
Opanayiko (Sanskrit: Avapraṇayika; "leading one close to"). Followed as a part of one's life the dhamma leads one to liberation. In the "Vishuddhimagga" this is also referred to as "Upanayanam." Opanayiko means "to be brought inside oneself". This can be understood with an analogy as follows. If one says a ripe mango tastes delicious, and if several people listen and come to believe it, they would imagine the taste of the mango according to their previous experiences of other delicious mangoes. Yet, they will still not really know exactly how this mango tastes. Also, if there is a person who has never tasted a ripe mango before, that person has no way of knowing exactly for himself how it tastes. So, the only way to know the exact taste is to experience it. In the same way, dhamma is said to be opanayiko which means that a person needs to experience it within to see exactly what it is.
Paccattaṃ veditabbo viññūhi (Sanskrit: Pratyātmaṃ veditavyo vijñaiḥ; "to be meant to perceive directly"). The Dhamma is "to be realised by the wise for themselves". It can be perfectly realised only by the noble disciples (ariya-puggala) who have matured in supreme wisdom. No one can "enlighten" another person. Each intelligent person has to attain and experience for themselves. As an analogy, no one can simply make another know how to swim. Each person individually has to learn how to swim. In the same way, dhamma cannot be transferred or bestowed upon someone. Each one has to know for themselves.