<p>Dhammas can be investigated by understanding impermanence of Dhamma(except Nibbana).
Whichever Dhamma you think is the cause of your perplexity or cause of concern, you must recognise it as it is. For example- A joyous feeling is understood as joyful and painful feeling is understood as painful feeling. When you grasp the feeling , you must realise that it is impermanent. It will not last forever. It will not remain same forever. Therefore that feeling is not worth calling as me , mine or myself. And that which is not you, yours or yourself, should be discarded and you should remain calm, collected and blameless.</p>

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2024-01-24T07:41:10.863Z
2024-01-24T07:41:10.863Z
SacrificialEquation
<p>Buddhist investigation (2nd factor of enlightenment) happens automatically when you develop the 1st factor of mindfulness as described in Satipaṭṭhānasutta (<a href="https://suttacentral.net/mn10/en/sujato?lang=en&amp;layout=sidebyside&amp;reference=none&amp;notes=sidenotes&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">MN10</a>).  All phenomena can be digested with reference to the four frames - body, feeling, mind, principles.</p>
<p>According to Satipaṭṭhānasutta mindfulness results in the following:</p>
<blockquote>
<p>“This is the direct path for the purification of beings, for the
overcoming of sorrow &amp; lamentation, for the disappearance of pain &amp;
distress, for the attainment of the right method, &amp; for the
realization of unbinding—in other words, the four establishings of
mindfulness.</p>
</blockquote>
<p>My guess is <em>right method</em> means mindfulness is the right method of investigation.</p>

CC BY-SA 4.0
2024-01-28T04:20:39.003Z
2024-01-28T04:20:39.003Z
blue_ego
<p>Dhamma vicaya is investigating whether or not something brings harm &amp; suffering.</p>
<p><a href="https://suttacentral.net/sn46.2/en/bodhi?lang=en&amp;reference=none&amp;highlight=false" rel="nofollow noreferrer">SN 46.2</a> explains this:</p>
<blockquote>
<p>There are, bhikkhus, wholesome and unwholesome states, blameable and
blameless states, inferior and superior states, dark and bright states
with their counterparts: <strong>frequently giving careful attention to</strong> them
is the nutriment for the arising of the unarisen enlightenment factor
of discrimination of states and for the fulfilment by development of
the arisen enlightenment factor of discrimination of states.</p>
</blockquote>
<p>The above method is described in many suttas, such as:</p>
<blockquote>
<p>What do you think, Rāhula? What is the purpose of a mirror?” “It’s for
checking your reflection, sir.” “In the same way, deeds of body,
speech, and mind should be done only after <strong>repeated checking</strong>. ‘Does
this act with the body that I want to do lead to hurting myself,
hurting others, or hurting both? Is it unskillful, with suffering as
its outcome and result?’ If, while checking in this way, you know:
‘This act with the body that I want to do leads to hurting myself,
hurting others, or hurting both. It’s unskillful, with suffering as
its outcome and result.’ To the best of your ability, Rāhula, you
should not do such a deed. But if, while checking in this way, you
know: ‘This act with the body that I want to do doesn’t lead to
hurting myself, hurting others, or hurting both. It’s skillful, with
happiness as its outcome and result.’ Then, Rāhula, you should do such
a deed.</p>
<p><a href="https://suttacentral.net/mn61/en/sujato?lang=en&amp;layout=plain&amp;reference=none&amp;notes=sidenotes&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">MN 61</a></p>
</blockquote>
<blockquote>
<p>When you know for yourselves that, 'These qualities are unskillful;
these qualities are blameworthy; these qualities are criticized by the
wise; these qualities, when adopted &amp; carried out, lead to harm &amp; to
suffering' — then you should abandon them.</p>
<p>&quot;What do you think, Kalamas? When greed arises in a person, does it
arise for welfare or for harm?&quot;</p>
<p>&quot;For harm, lord.&quot;</p>
<p>&quot;And this greedy person, overcome by greed, his mind possessed by
greed, kills living beings, takes what is not given, goes after
another person's wife, tells lies, and induces others to do likewise,
all of which is for long-term harm &amp; suffering.&quot;</p>
<p>&quot;Yes, lord.&quot;</p>
<p>&quot;Now, what do you think, Kalamas? When aversion arises in a person,
does it arise for welfare or for harm?&quot;</p>
<p>&quot;For harm, lord.&quot;</p>
<p>&quot;And this aversive person, overcome by aversion, his mind possessed by
aversion, kills living beings, takes what is not given, goes after
another person's wife, tells lies, and induces others to do likewise,
all of which is for long-term harm &amp; suffering.&quot;</p>
<p>&quot;Yes, lord.&quot;</p>
<p>&quot;Now, what do you think, Kalamas? When delusion arises in a person,
does it arise for welfare or for harm?&quot;</p>
<p>&quot;For harm, lord.&quot;</p>
<p>&quot;And this deluded person, overcome by delusion, his mind possessed by
delusion, kills living beings, takes what is not given, goes after
another person's wife, tells lies, and induces others to do likewise,
all of which is for long-term harm &amp; suffering.&quot;</p>
<p>&quot;Yes, lord.&quot;</p>
<p>&quot;So what do you think, Kalamas: Are these qualities skillful or
unskillful?&quot;</p>
<p>&quot;Unskillful, lord.&quot;</p>
<p>&quot;Blameworthy or blameless?&quot;</p>
<p>&quot;Blameworthy, lord.&quot;</p>
<p>&quot;Criticized by the wise or praised by the wise?&quot;</p>
<p>&quot;Criticized by the wise, lord.&quot;</p>
<p>&quot;When adopted &amp; carried out, do they lead to harm &amp; to suffering, or
not?&quot;</p>
<p>&quot;When adopted &amp; carried out, they lead to harm &amp; to suffering. That is
how it appears to us.&quot;</p>
<p><a href="https://accesstoinsight.org/ati/tipitaka/an/an03/an03.065.than.html" rel="nofollow noreferrer">AN 3.65</a></p>
</blockquote>

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2024-01-28T05:41:28.410Z
Thanks but I just gloss over when people quote scripture as an answer
Sati
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2024-01-28T08:05:08.493Z
Dhamma vicaya is investigating whether or not something brings harm & suffering. That's it.
Dhamma Dhatu
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2024-01-28T08:06:42.707Z
The scripture says: "There are wholesome and unwholesome states, blameable and blameless states". Dhamma vicaya is investigating what is wholesome; what is unwholesome; what brings peace & happiness; what brings harm & suffering. That's it.
Dhamma Dhatu
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2024-01-24T03:20:05.703Z
2024-01-24T03:20:05.703Z
Dhamma Dhatu
<p>I've read a fair bit about the 7 factors of awakening but I'm really struggling with how I actually cultivate them. In particular dhamma vicaya or investigation of dhammas.  Can somebody give me a practical real world example of this? Nothing I have read is really sinking in. I need it explained to me like a 5 year old. Thank you </p>

<untagged>
How to investigate dhammas
# How to investigate dhammas

(Asked by: username_0 on 2024-01-23)

I've read a fair bit about the 7 factors of awakening but I'm really struggling with how I actually cultivate them. In particular dhamma vicaya or investigation of dhammas. Can somebody give me a practical real world example of this? Nothing I have read is really sinking in. I need it explained to me like a 5 year old. Thank you

**Tags:** untagged


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## 3 answers

### Answer by username_1 on 2024-01-24. Score: 1

Dhammas can be investigated by understanding impermanence of Dhamma(except Nibbana).
Whichever Dhamma you think is the cause of your perplexity or cause of concern, you must recognise it as it is. For example- A joyous feeling is understood as joyful and painful feeling is understood as painful feeling. When you grasp the feeling , you must realise that it is impermanent. It will not last forever. It will not remain same forever. Therefore that feeling is not worth calling as me , mine or myself. And that which is not you, yours or yourself, should be discarded and you should remain calm, collected and blameless.


---

### Answer by username_2 on 2024-01-28. Score: 0

Buddhist investigation (2nd factor of enlightenment) happens automatically when you develop the 1st factor of mindfulness as described in username_0paṭṭhānasutta ([MN10](https://suttacentral.net/mn10/en/sujato?lang=en&layout=sidebyside&reference=none¬es=sidenotes&highlight=false&script=latin)). All phenomena can be digested with reference to the four frames - body, feeling, mind, principles.

According to username_0paṭṭhānasutta mindfulness results in the following:

> “This is the direct path for the purification of beings, for the
> overcoming of sorrow & lamentation, for the disappearance of pain &
> distress, for the attainment of the right method, & for the
> realization of unbinding—in other words, the four establishings of
> mindfulness.

My guess is *right method* means mindfulness is the right method of investigation.


---

### Answer by username_3 on 2024-01-24. Score: 0

Dhamma vicaya is investigating whether or not something brings harm & suffering.

[SN 46.2](https://suttacentral.net/sn46.2/en/bodhi?lang=en&reference=none&highlight=false) explains this:

> There are, bhikkhus, wholesome and unwholesome states, blameable and
> blameless states, inferior and superior states, dark and bright states
> with their counterparts: **frequently giving careful attention to** them
> is the nutriment for the arising of the unarisen enlightenment factor
> of discrimination of states and for the fulfilment by development of
> the arisen enlightenment factor of discrimination of states.

The above method is described in many suttas, such as:

> What do you think, Rāhula? What is the purpose of a mirror?” “It’s for
> checking your reflection, sir.” “In the same way, deeds of body,
> speech, and mind should be done only after **repeated checking**. ‘Does
> this act with the body that I want to do lead to hurting myself,
> hurting others, or hurting both? Is it unskillful, with suffering as
> its outcome and result?’ If, while checking in this way, you know:
> ‘This act with the body that I want to do leads to hurting myself,
> hurting others, or hurting both. It’s unskillful, with suffering as
> its outcome and result.’ To the best of your ability, Rāhula, you
> should not do such a deed. But if, while checking in this way, you
> know: ‘This act with the body that I want to do doesn’t lead to
> hurting myself, hurting others, or hurting both. It’s skillful, with
> happiness as its outcome and result.’ Then, Rāhula, you should do such
> a deed.
>
> [MN 61](https://suttacentral.net/mn61/en/sujato?lang=en&layout=plain&reference=none¬es=sidenotes&highlight=false&script=latin)

> When you know for yourselves that, 'These qualities are unskillful;
> these qualities are blameworthy; these qualities are criticized by the
> wise; these qualities, when adopted & carried out, lead to harm & to
> suffering' — then you should abandon them.
>
> "What do you think, Kalamas? When greed arises in a person, does it
> arise for welfare or for harm?"
>
> "For harm, lord."
>
> "And this greedy person, overcome by greed, his mind possessed by
> greed, kills living beings, takes what is not given, goes after
> another person's wife, tells lies, and induces others to do likewise,
> all of which is for long-term harm & suffering."
>
> "Yes, lord."
>
> "Now, what do you think, Kalamas? When aversion arises in a person,
> does it arise for welfare or for harm?"
>
> "For harm, lord."
>
> "And this aversive person, overcome by aversion, his mind possessed by
> aversion, kills living beings, takes what is not given, goes after
> another person's wife, tells lies, and induces others to do likewise,
> all of which is for long-term harm & suffering."
>
> "Yes, lord."
>
> "Now, what do you think, Kalamas? When delusion arises in a person,
> does it arise for welfare or for harm?"
>
> "For harm, lord."
>
> "And this deluded person, overcome by delusion, his mind possessed by
> delusion, kills living beings, takes what is not given, goes after
> another person's wife, tells lies, and induces others to do likewise,
> all of which is for long-term harm & suffering."
>
> "Yes, lord."
>
> "So what do you think, Kalamas: Are these qualities skillful or
> unskillful?"
>
> "Unskillful, lord."
>
> "Blameworthy or blameless?"
>
> "Blameworthy, lord."
>
> "Criticized by the wise or praised by the wise?"
>
> "Criticized by the wise, lord."
>
> "When adopted & carried out, do they lead to harm & to suffering, or
> not?"
>
> "When adopted & carried out, they lead to harm & to suffering. That is
> how it appears to us."
>
> [AN 3.65](https://accesstoinsight.org/ati/tipitaka/an/an03/an03.065.than.html)

> **Comments:**
> **username_0**: Thanks but I just gloss over when people quote scripture as an answer  
> **username_3**: Dhamma vicaya is investigating whether or not something brings harm & suffering. That's it.  
> **username_3**: The scripture says: "There are wholesome and unwholesome states, blameable and blameless states". Dhamma vicaya is investigating what is wholesome; what is unwholesome; what brings peace & happiness; what brings harm & suffering. That's it.  

---

