Dhamma Principles › The Inquirer: Examining Even the Teacher
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The Inquirer: Examining Even the Teacher

Vīmaṃsakasuttaṃ

The Buddha tells monks to examine him to see whether he is truly enlightened: by observing what can be seen and heard over a long time, by looking at him once he is famous, and by asking him directly. Faith that has passed such examination has firm roots.

7 points

In the Vīmaṃsaka Sutta of the Majjhima Nikāya, the Buddha tells the monks that a monk who inquires, being unable to read another's mind, should investigate the Tathāgata to find out whether he is truly a Fully Enlightened One.

The method is to observe what can be known through the eye and ear: whether there are defiled states, whether there are mixed states of good and bad, whether there are only purified states. Then one looks further: whether this goodness has been present for a long time or only briefly; whether, having become famous, certain dangers have appeared; and whether he refrains from sensual pleasures out of fear or because lust is truly gone.

Then one should ask him directly and listen to the Dhamma he teaches in detail, with its dark and bright sides. When the listener directly knows some teaching for himself, he gains confidence that the Blessed One is fully enlightened, the Dhamma well proclaimed and the Saṅgha practising well. Such faith, the Buddha says, is supported by reasons, rooted in vision, firm, and cannot be shaken by anyone in the world.

  1. 1

    Observe what is seen and heard: defiled, mixed and purified Saṃkiliṭṭhā cakkhusotaviññeyyā dhammā

    First observe what can be known through the eye and ear: are there defiled states? If none are found, look further: are there mixed states, partly good and partly bad? If none again, then see whether there are only purified states. The examination rests on what can actually be observed, not on guessing at the mind.

    Applying it in daily life

    Before admiring or placing faith in someone, look at what they actually do and say, not at stories passed on by others or an image in the media.

  2. 2

    Good for a long time, or only recently? Dīgharattaṃ samāpanno

    Having seen only purified states, examine further whether this person has possessed this wholesome quality for a long time or only briefly. Lasting goodness differs from temporary goodness.

    Applying it in daily life

    Don't judge people by a short stretch of time, for better or worse. Allow time for observation before trusting fully.

  3. 3

    Has fame changed him? Ñattajjhāpanno yasappatto

    The Buddha says a monk does not have certain dangers as long as he is not well known, but once he has fame and renown, certain dangers appear. So one must examine whether, now famous, this person is still free of such dangers.

    Applying it in daily life

    Notice how people you respect treat others after gaining position or followers, and ask yourself too how success has changed you.

  4. 4

    Refraining because lust is gone, not out of fear Abhayūparato

    Examine whether his restraint comes from being free of lust or from fear. The evidence the inquiring monk can cite: this person sometimes lives in a community and sometimes alone; among those around him some behave well and some badly, some are attached to material things and some are not, yet he does not look down on anyone because of that.

    Applying it in daily life

    True goodness shows when no one is watching, and in how one treats those in a lesser position. Look for both in others and in yourself.

  5. 5

    You may ask directly

    The discourse also has the inquiring monk question the Tathāgata directly about whether there are defiled or mixed states. The Buddha says the Tathāgata would answer that there are none, only purified states; and he says that purified states are his path and his domain, and so he is not one who has craving.

    Applying it in daily life

    When you have doubts about a teacher or leader, asking politely and directly is better than gossiping behind their back. A good teacher is not afraid of questions.

  6. 6

    Listen to the Dhamma until you know for yourself Uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ

    A disciple should approach such a teacher to hear the Dhamma. The teacher teaches it ever higher, ever more sublime, with its dark and bright counterparts. When the listener directly knows some teaching for himself, he reaches a conclusion about the Dhamma and gains confidence in the Triple Gem.

    Applying it in daily life

    Confidence in a teaching should come from seeing at least one point proven in your own life, for example seeing for yourself that letting go of anger really lightens the mind.

  7. 7

    Faith rooted in vision Ākāravatī saddhā dassanamūlikā daḷhā

    Faith established through these reasons and observations is said to be supported by reasons, rooted in vision and firm; no ascetic, brahmin, deva, Māra, Brahmā or anyone in the world can shake it. The Thai translation adds in brackets that the vision here is the path of stream-entry, an explanation following the commentarial tradition.

    Applying it in daily life

    If your faith wavers every time there is a rumour, it may be resting on what others believe. Return to study and practice until you see more for yourself.

Try it in daily life

This discourse is rare in religious history: the teacher himself invites his students to examine him rather than asking them to believe on his word.

The same principle helps in choosing a teacher, an adviser or even an organisational leader. Watch actual behaviour over a long time, see whether they change once they have fame and followers, and see whether their goodness comes from the heart or from fear of being caught.

A caution: examination is not fault-finding driven by bias. The discourse asks us to look fairly at both the bad and the good, and it ends in learning until one sees the Dhamma for oneself, not in endless doubt.

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