This is the first step towards removing skeptical doubt on Buddha, Dhamma and Sangha and correct knowledge is very much important.
The meaning of each one of these and how to experience them leads to removal of doubt called as vicikicchā and is a hindrance or a curtain to progress towards Sotapanna stage.
Buddhaguṇavandanā
Iti pi so Bhagavā Arahaṁ Sammāsambuddho,
vijjācaraṇasampanno Sugato lokavidū
anuttaro purisadammasārathī,
Satthā devamanussānaṁ Buddho Bhagavā ti.
Iti pi – Because of
so – he
Bhagavā – Bha + ga + vā – One who knows the arising and passing away of beings where in Bha represents Bhava or becoming, ga = relationship and va = type of beings
Arahaṁ – Ari + haṁ = Ari means enemies and ham means one who has destroyed. That means, a person who has completely destroyed all asavas, tanha, ditti, mana etc., Also, the 3 greatest enemies are raga, dvesha and moha
Sammā sambuddho Samma + Sam + Buddho = Samma stands for not going to extremes or one who has found the middle path, sam = association with raga, dvesha and moha ; Buddho = one who has found the way on his own strength. That is one who found the path to liberation through 4 noble truth.
vijjācaraṇasampanno vijjā + caraṇa + sampanno; vijjā represents ultimate reality knowledge, caraṇa represents 15 carana dhamma & sampanno means a person who has achieved it.
vijja includes the following as indicated in Sāmaññaphalasutta(DN2):
Dibba sota—Divine ear: Buddha had the ability to hear both divine and human sounds.
Dibba chakku—Divine eye: Buddha had the ability to see clearly beings in every realm of existence.
Paracittavijānana ñāna: Buddha had the ability to read others minds as and when they approach him.
Pubbenivāsānussati ñāna: Buddha had the ability to recollect all the past lives of all the beings in all realms.
Cutūpapāta ñāna: Buddha had the ability to see the passing away and rebirth of beings according to their kamma or actions.
Āsavakkhaya ñāna: Buddha had the knowledge and wisdom of how to destroy all taints.
carana-dhammas are fifteen:
1. Sìla (Morality)
2. Indriya-samvara (Guarding the Sense-doors)
3. Bhojane mattannutà (Moderation in eating)
4. Jàgariyànuyoga (Wakefulness – situational awareness)
5-11. Saddhamma (The seven attributes of good and virtuous men)
12-15. Four Jhànas (samadhi states).
Saddhamma means: 1. Saddhà (Faith), 2. Sati (Mindfulness), 3. Hiri (Moral Shame), 4. Ottappa (Moral Dread), 5. Bàhusacca (Great learning), 6. Vìriya (Energy; diligence), 7. Pannà (Wisdom).
Sugato su + gati = one who has found the final destination, which is no further arising in any realms of existence
lokavidū loka + vidū = Loka represents world created through 6 senses which integrates to disintegate (lujjati) and one who has understood the vidi, ways of the world. There are 3 worlds:
1. World of Beings – sattaloka
2. World of mental formations & actions/free-will/fabrications – Saṅkhāraloka
3. World of things – Okasaloka
anuttaro an + uttara which can be translated as “towards north” which in other words “unmatched”
purisadhammasārathī purisa + damma + sārathī; pura can be treated as a person, town, city and in this regard, it means a person who is able to guide the “dhamma” or teachings to all like a charioteer who can steer through dangers and bring the king to victory.
Satthā devamanussānaṁ – Like a charioteer guiding all beings, deva and humans
Buddho – One who has seen the dukkha, cause of dukkha, removal of dukkha and path leading to removal of dukkha and hence perfectly enlightened. Also, one who has removed craving of sensual, becoming and non becoming.
One need to meditate on these above qualities and compare with any other teacher in other traditions who can teach this dhamma or knowledge “as is”. Then one gains faith on the teacher which can never be shaken and hence the “doubt” perishes.
Having understood that there can be no other teacher in this whole universe, let us move to Dhamma.
Dhammaguṇavandanā
“Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti“
Svākkhāto Svā + kkhāta – Sva means self and kkhāta means appearing. That means, the nature is self revealing. Thus, dhamma is self revealing as one starts to understand the nature of things
bhagavatā dhammo– Already covered under Buddha
sandiṭṭhiko – san + diṭṭhi – how existence comes about for all beings and reasons why one comes into this world
akāliko – The dhamma does not change over time and remains same since the nature of things remain same and can be verified all the time.
ehipassikō – ehi + passika – one does not wait to remove defilements and when dhamma is understood, one can see that the defilements or kleshas is removed without residue
ōpanayikō – Means how the origin and end happens in nature in everything we see. That means, it affects everyone and it is not applicable for few.
Paccattam vedittabbō vinnuhi – By understanding Paticcasamutpada and penetrating it completely, one can get the veda or true knowledge which can be demonstrated at anytime. Thus, one gets to sees deeper impact of each actions which then is termed as vinnu. Thus, the dhamma helps one to see through everything that was covered. The covering was the “avijja” and is removed forever.
Saṅghaguṇavandana
Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
This starts with noble qualities imbibed by the Sangha. There are 4 of them as follows: Suppaṭipanno, ujuppaṭipanno, ñāyappaṭipanno, and sāmīcippaṭipanno.
Pati means to bond and panno is with “wisdom”. Thus, the bonding of sangha is with wisdom. Thus, “su” equates to good, “uju” means straightforward, “ñāya“means wise and sāmīci means pleasant to associate.
Yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā” – describing 8 type of persons in 4 yuga and the eight represents magga and phala in each of 4 states of Sotapanna, Sakadagami, Anagami and Arahat.
esa bhagavato sāvakasaṅgho – These sāvaka are going to have further 5 more qualities as indicated here āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa iti.
neyyo represents niyama dhamma or the nature of things.
ahu – grasped
pahu – joined or inseparable
dakki – to see clearly (PS, 4 noble truth, 3 lakkhana)
añjalikara – When one folds hands, there is no offence meant, no hurt feeling and metta in heart. Normally folded hands come directly to heart region and hence shows a very peace abiding from anyone who does it
Anuttaraṃ puññakkhettam: anuttara is unmatched, puñña is meritorious, and khetta is for a field. That means, the sāvaka association by anyone would give an unmatched peace, meritorious activities and a field where one can sow these in an unlimited fashion.