# Then, (when considering the following points,) The former (Dhamma) is The Nine Supra Mundane (Super-Mundane) (Navalokuttara) Dhamma and The latter (Dhamma = AnuDhamma) is Every Right Practice till 'Maturity-Moment' (Gotrabhū-citta) leading to Nibbana [including Dana-Sila-(Samata-Vipassana)Bhavana / Alms-giving-Moral Practice-(Tranquility-Insight)-Meditation, etc.], sometimes Vipassana only though.
{“This bhikkhu's way of arrival [Spk-pt: the preliminary practice (Pubbabhagapatipada) that is the cause for arrival at the noble path].”
"lit. 'who has entered the lineage (of the Noble Ones)', i.e. the Matured One.
https://www.dhammawiki.com/index.php/Gotrabhu
"Chapter 4
On the Concept of Dhammānudhamma in
the Mahāparinibbāna Sutta
4.1. Introduction
The Mahāparinibbānasutta (MPS 3-7 and MPS 5-3) describes
the Buddha’s idea about the Anudhamma (Dhammānudhamma) concept with the Māra
at the Cāpāla shine at Vesālı̄ city and Sāla grove of the Upavattana near
Kusinārā city with Ven. Ānanda where the Māra (the Evil One) appealed to the
Buddha to attain Parinibbāna (= Death after the last life-span of an Arahant)
as soon as possible, the Buddha told to the Māra that until my disciples have
a good understanding of the Dhamma (dhammānudhamma = dhamma + anudhamma), I
would not attain Parinibbāna; and the Buddha came with Ven. Ānanda to the
Sāla grove of the Malla at Upavattana on the banks across the Hiraññavatı̄
river near Kusinārā for His Parinibbāna. There, the gods held various flowers
and trumpets to pay homage to the Buddha. Then the Buddha tells Ven. Ānanda,
such offerings are not the way to respect the Buddha. The proper veneration to
the Buddha is, the four groups of disciples (Sāvakas) or the four-fold
community (monks-nuns-laymen-laywomen) to live and behave according to the
Dhamma in the proper way, and that is the greatest sacrifice made to the
Buddha. With these conversations between Māra and Ven. Ānanda; the Buddha
gives an idea of the concept (Anudhamma - Dhammānudhamma). The purpose of this
paper is to comment or clarify on the concept (Anudhamma - Dhammānudhamma)
which is mentioned in Mahāparinibbānasutta and in accordance with other
Suttas such as Candūpamasutta (SN II:197), Janavasabhasutta (DN II: 18),
Pāsādikasutta DN (III: 117) Cūlasaccakasutta (MN I: 227) Anudhammasuttas (SN
III 40/41:), Dhammapada and Commentaries thereon by Ven. Buddhaghosa (5th
cent).
4.2. The Outline of Anudhamma (Dhammānudhamma) in MPS
The Mahāparinibbānasutta (MPS 3-7 and 5-3) describes the Buddha’s
discourse about Anudhamma (Dhammānudhamma) concept as follows:
“Atha kho māro pāpimā acirapakkante āyasmante ānande yena
bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho
māro pāpimā bhagavantaṃ etadavoca – “Parinibbātudāni, bhante, bhagavā,
parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho
panesā, bhante, bhagavatā vācā – ‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā
sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti
vibhajissanti uttānī karissanti, uppannaṃ
parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ
desessantī’ti.”
https://tipitaka.app/?a=ab2-129-ro
“Then, not long after Ven. Ānanda had left, Sinful Māra the
Bad One went up to the Blessed One and stood at one side. Standing thus at one
side, sinful Māra the bad one said this to the Blessed One: Venerable Sir, may
the Blessed One now attain Parinibbāna! May the Sugata now attain
Parinibbāna! Now is the time for the Blessed One’s Parinibbāna! For,
Venerable Sir, these are the words spoken by the Blessed One: ‘Sinful Bad One,
I shall not enter Parinibbāna unless my monk disciples are accomplished,
trained, skilled, learned, bearers of the Dhamma; trained in accordance with
the Dhamma, correctly trained and walking the path of the Dhamma, who will pass
on what they have gained from their own teacher, teach it, declare it,
establish it, expound it, analyze it, make it clear; until they shall be able,
by reasonable means of the Dhamma, after to until they shall teach Dhamma
refuting completely others teaching of Dhamma when it is arisen. And teach the Dhamma
in all its wonderful away."*1
The Buddha came together with a large order of monks and Ven.
Ānanda to the Sāla grove of the Malla at Upavattana on the banks across the
Hiraññavatı̄ River, near Kusinārā, for His Parinibbāna. There the Buddha felt
dizzy, So at the behest of the Buddha, Ven. Ānanda prepared a couch there, the
Buddha rested his head on the north, rested his left foot on his right foot,
and laid down on the right side like a lion mindfully. There, the gods held
various flowers and trumpets to pay homage to the Buddha. Then the Buddha tells
Ven. Ānanda, there that Ven. Ānanda, such offerings are not the way to Honour,
respect, worship the Buddha. The proper veneration to the Buddha, monk, nun,
layman, and laywoman is to live according to the supernatural Dhamma, to live
and behave according to the Dhamma; that is in the proper way, and that
is the greatest sacrifice made to the Buddha. Furthermore, The Buddha refers to
Ven. Ānanda Dhammānudhamma in the following way in the same sutta:
MPS 5–3 (DN II 138. 16–24):
“Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato
vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā
upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno
anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti
apaciyati , paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā
viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda,
sikkhitabban.”
https://tipitaka.app/?a=ab2-254-ro
[Footnote - *1: Professor Thomas William Rhys
Davids – Dialogues of the Buddha - Translated from the Pali of the Dīgha
Nikāya, Volume II, Page 112, and Para 7.]: “Now not long after the venerable
Ānanda had been gone. Māra, the Evil One, approached the Exalted One and stood
beside him. And so standing there, he addressed the Exalted One in these
words:- ‘pass away now, Lord; let the Exalted One now die, Now is the time for
the Exalted One to pass away – even according to the word which the Exalted One
spoke when He said:- “I shall not die, O Evil One! Until the brethren and
sisters of the Order, and until the lay-disciples of either sex shall have
become true hearers, wise and well-trained, ready and learned, carrying the
doctrinal books in their memory, masters of the lesser corollaries that follow
from the larger doctrine, correct in life, walking according to the
precepts-until they, having thus themselves learned the doctrine, shall be able
to tell others of it, preach it, make it known, establish it, open it, minutely
explain it and make it clear-until they, when others start vain doctrine easy
to be refuted by the truth, shall be able in refuting it, to spread the wonder-working
truth abroad!”]
“But, Ānanda, this is not the way to honor, respect, revere,
worship, or esteem the Tathāgata. Ānanda, whatever monk, nun, layman, or
laywoman practices the Dhamma in accordance with the Dhamma, properly
practicing, living in accordance with the Dhamma, he honors the
Tathāgata, respects him, reveres him, worships him with the supreme worship.
Therefore, Ānanda, consider thus: “We will practice the Dhamma in accordance
with the Dhamma, properly practicing, dwelling in accordance with the Dhamma!"
this is how you should train yourself."*2
In accordance with Devids’ translation, “… masters of the
lesser corollaries that follow from the larger doctrine; all the greater and
the lesser duties, who is correct in life, walking according to the precepts …”
Now, let us elaborate on this Anudhamma (Dhammānudhamma)
concept with the facts in the commentary of Ven. Buddhaghosasa. Ven.
Buddhaghosa's commentary on the Dīgha nikāya, called Sumangalavilāsinı̄, on
these two passages runs as follows:
[Footnote - *2: Davids [150. 28–39]: “Now it is
not thus, Ānanda, that the Tathāgata is rightly honored, reverenced,
venerated, held sacred, or revered. But the brother or the sister, the devout
man or the devout woman, who continually fulfills all the greater and the
lesser duties, who is correct in life, walking according to the precepts–it
is he who rightly honors, reverences, venerates, holds sacred, and reveres the
Thathāgata with the worthiest homage. Therefore, O Ānanda, be ye constant in
the fulfillment of the greater and of the lesser duties, and be ye correct in
life, walking according to the precepts; and thus Ānanda, should it be
taught.”]
4.3. Buddhaghosa’s Interpretation
MPSV on MPS [556. 10–13]:
“dhammānudhammapaṭipannāti ariyadhammassa
anudhammabhūtaṃ vipassanādhammaṃ paṭipannā. sāmīcippaṭipannāti anucchavikapaṭipadaṃ
paṭipannā. anudhammacārinoti anudhammacaraṇasīlā.”
https://tipitaka.app/?a=fb2-145-ro
“In this context, the latter is meant. Those who practice
a Dhamma consistent with the Dhamma (dhammānudhamma-patipannā): Those who
practice the teachings of Insight (Vipassana)*3, which is consistent
with the teaching of the noble (ariyadhammassa). Those who practice
correctly: those who practice the appropriate course. Those who behave
according to the teaching (anudhammacārino): those whose moral habits
conform to Dhamma". (Yang Gyu An)
Furthermore, Buddhaghosa describes the following points:
MPSV on MPS [578. 20–44]:
“Tattha dhammānudhammappaṭipannoti navavidhassa
lokuttaradhammassa anudhammaṃ pubbabhāgapaṭipadaṃ paṭipanno. Sāyeva pana paṭipadā
anucchavikattā “Sāmīcī”ti vuccati. Taṃ sāmīciṃ paṭipannoti sāmīcippaṭipanno.
tameva pubbabhāgapaṭipadāsaṅkhātaṃ anudhammaṃ carati pūretīti anudhammacārī.
pubbabhāgapaṭipadāti ca sīlaṃ ācārapaññatti dhutaṅgasamādānaṃ yāva gotrabhuto
sammāpaṭipadā veditabbā. Tasmā yo bhikkhu chasu agāravesu patiṭṭhāya paññattiṃ
atikkamati, anesanāya jīvikaṃ kappeti, ayaṃ na dhammānudhammappaṭipanno. Yo
pana sabbaṃ attano paññattaṃ sikkhāpadaṃ jinavelaṃ jinamariyādaṃ jinakāḷasuttaṃ
aṇumattampi na vītikkamati, ayaṃ dhammānudhammappaṭipanno nāma. Bhikkhuniyāpi
eseva nayo. Yo upāsako pañca verāni dasa akusalakammapathe samādāya vattati appeti,
ayaṃ na dhammānudhammappaṭipanno. Yo pana tīsu saraṇesu, pañcasupi sīlesu,
dasasu sīlesu paripūrakārī hoti, māsassa aṭṭha uposathe karoti, dānaṃ deti,
gandhapūjaṃ mālāpūjaṃ karoti, mātaraṃ pitaraṃ upaṭṭhāti, dhammike samaṇabrāhmaṇe
upaṭṭhāti, ayaṃ dhammānudhammappaṭipanno nāma. Upāsikāyapi eseva nayo. paramāya
pūjāyāti uttamāya pūjāya. Ayañhi nirāmisapūjā nāma sakkoti mama sāsanaṃ
sandhāretuṃ. Yāva hi imā catasso parisā maṃ imāya pūjessanti, tāva mama sāsanaṃ
majjhe nabhassa puṇṇacando viya virocissatīti dasseti.”
https://tipitaka.app/?a=fb2-249-ro
[Footnote - *3: Vipassana (Insight) meditation
is known to be the oldest of Buddhist meditation practice: This method of
meditation comes directly from Satipatthānasutta (MN I: 55), (Foundation of
Mindfulness). Vipassana is a codified system of training one’s mind and entails
a set of exercises that is dedicated towards making one more and more aware of
his or her life experiences. The objective of this form of meditation is to
learn to see the “truth of impermanence, unsatisfactoriness, and selflessness of
phenomena. Vipassana is a gentle-yet-thorough technique of meditation. It is an
observation-based, self-exploratory journey that focuses on the deep interconnection
between the mind and body, which is realised through disciplined attention to
the physical sensations.]
“In the text, practicing in accordance with Dhamma entering
upon the path of the prior stage (Pubbabhāgapaṭipadā)*4, which is the
prior Dhamma (anudhamma) of the nine-fold transcendental Dhamma. It is the path
that is called “Right", because it is suitable. The right entering:
entering upon that right path. Anudhamma–behaving: one carries out and behaves
in the prior Dhamma (anudhamma) which is reckoned as the path of the prior
stage.
The path of the prior stage should be understood as moral
conduct by undertaking good behaviour, specific precepts, and ascetic practice,
right up to the correct conduct of a member of the lineage (Gotrabhū)*5
[https://www.wisdomlib.org/definition/gotrabhu]. Therefore, if a monk violates his
precepts by committing six disrespects, which have been taught in the Seven
Factors of Awakening (One group of Satta Aparihāniyā Dhammā) of 1st chapter in
MPS, and maintains his livelihood improperly, he does not enter the path of
conduct in accordance with Dhamma. But if a monk does not violate his rules of
training in the least degree, the Jina’s (Jina = the Buddha) limit (velā), the
Jina’s boundary, and the Jina’s measuring–thread (outta), he is said to
practice in accordance with Dhamma. The same applies to Nuns, if a Layman
practices the five forms of hostility and the ten bad deeds, he does not
practice in accordance with Dhamma. But if a Layman takes refuge in the Three Jewels,
and fulfills the five rules and the ten rules of morality; if he observes the
eight Uposathas a month; if he makes donations; if he makes offerings of
perfumes and garlands*6; if he supports his mother and father; if he
supports righteous Ascetics and Brahmans; then he is said to practice in
accordance with Dhamma. The same thing is true of a Laywoman.
With the highest veneration; with supreme veneration. This is
called immaterial veneration (Nirāmisapūjā); it can sustain my teaching. He shows
that as long as these four assemblies will venerate him with this veneration,
so long will his teaching shine like the full moon in the middle of the
sky."*7 (Yang–Gyu An)
[Footnote - *4:
Pubba-bhāga (prior stage) is “the initial stage of some particular further
stage" (Gethin 1992, p. 332). With regard to the arising of the Lokuttara
Path, it might be taken to indicate either a momentary stage passed through
immediately prior to the arising of Lokuttara Consciousness, or a more enduring
stage that nevertheless corresponds in level more or less to the momentary
stage. In other words, if one’s point of reference is the Lokuttara
Path–Knowledge, then the pubba–bhāga is Samantha and Vipassanā that either
immediately precedes its arising, or approximates and is close to it in
character (Gethin 1992, p. 334). (Footnote: Yang–Gyu An)]
[Footnote - *5.: PED defines it as “become of
the lineage”; a technical term used from the end of the Nikāya period to
designate one, whether layman or bhikkhu, who, as converted, was no longer of
the worldlings (puthujjanā), but of the Ariyas, having Nibbāna as his aim.” In
Vism (pp.137f.), the term designates an elder person. For an article on this
term see Ruegg, pp. 199–207 footnote: Yang–Gyu An.]
[Footnote - *6: Buddhaghosa’s inclusion of offerings
in this list is somewhat confusing. These practices as material forms of
worship are criticized by the Buddha in the passage on which He comments. He
might understand that the objection to material worship in MPS applies
exclusively to monks and nuns, not to laypeople. Dhammapāla (a Sri Lankan monk-commentator)
also is of the same opinion that for laypeople only material worship is
suitable, but for monks, such worship is not suitable (SV–pt. II 228, 10.). But
in MPS the Buddha’s admonition not to practice material worship applies to all
Buddhists. The Buddha must have predicted the danger and the meaninglessness of
all rituals. Footnote: Yang–Gyu An)]
[Footnote - *7: The moon parable and the
example of MahāKassapa are quoted by Budhaghosa in his Visuddhimagga as
exemplifying the true renunciant who follows the ascetic practice of the
“house-to-house seek-er" (Sapadānacārikaṅgaṃ). [On the 13 ascetic practices (dhutaṅga)] Here he quotes two untraced verses
(or he might have composed them himself) on such a monk:
“Candūpamo niccanavo kulesu,
Amaccharī sabbasamānukampo;
Kulūpakādīnavavippamutto,
Hotīdha bhikkhu sapadānacārī.
https://tipitaka.app/?a=pa2-67-ro
Loluppacārañca pahāya tasmā,
Okkhittacakkhu yugamattadassī;
Ākaṅkhamāno bhuvi sericāraṃ,
Careyya dhīro sapadānacāranti.”
Like the moon, ever a newcomer amongst families. Without
envy, compassionate to all alike, free from the dangers of being dependent on
houses, a monk is here a house-to-house alms-seeker.
As such, forsaking the self-indulgent conduct, he wanders
about with eyes downcast a plough-length, without a wish, he freely roams the
world, he would wisely live by the house-to-house alms. (Untraced: Vism
2.34/68)]
Here, Buddhaghosa makes it (anudhamma) clearly with his
interpretation, that is proper practice Samatha and Vipassanā meditations,
precepts and donation (Dana, Sı̄la, Bhāvanā) correctly
(pubba–bhāga–patipadā) by monks, nuns, laywomen, laypeople. It leads us to
become familiar with wise attention (yoniso–manasikāra). The practice of
yonisomanasikāra results in maintaining a pure mind during all situations that
are encountered, with the thirty-seven requisites of enlightenment (Bodhipakkhiya
Dhamma), that is with navalokuttaradhamma, as well as the in accordance with
Devids’ translation, that is state “…masters of the lesser corollaries that
follow from the larger doctrine; all the greater and the lesser duties, who is
correct in life, walking according to the precepts...”
Furthermore, there is another interpretation about anudhamma,
(It is the larger doctrine according to Devids’ Note) (dhammānudhamma) in the
Mahāparinibbānasutta. Now, we will examine that.
4.4. The Anudhamma (Dhammānudhamma) Concept in the
Mahāparinibbāna Sutta
The Buddha discourse to the monk, what is Dhamma (anudhamma)
that I have been taught up to now. That is stated in the third chapter of
Mahāparinibbānasutta (MPS 3–50).
“Seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā
cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko
maggo. ime kho te, bhikkhave, dhammā mayā abhiññā desitā.” https://tipitaka.app/?a=ab2-181-ro
They are in the following way, as:
1. The 4 focuses of mindfulness, (MN 10)
2. The 4 right efforts, (AN 4.13, AN 14)
3. The 4 paths to spiritual power, (SN 51.15, SN 51.20)
4. The 5 spiritual faculties, (AN 4. 162, AN 4. 163)
5. The 5 spiritual powers, (AN 5.14)
6. The 7 limbs of awakening, (SN 46.5)
7. The noble eightfold path. (SN 45.8)
MPS 3–50 [119.22–32,120.1–11]
“Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā
paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “Tasmātiha,
bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā
āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya
hitāya sukhāya devamanussānaṃ. Katame ca te, bhikkhave, dhammā mayā abhiññā
desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ
brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.”
https://tipitaka.app/?a=ab2-181-ro
“Then the Buddha went to the hall of the gabled house. Having
reached there, He sat down on the prepared seat. Thus seated down, the Blessed
One addressed the monks: For this reason, Bhikkhus, whatever teachings that
have been shown to you by me through supernormal knowledge, after having you
learn them well, associate with them, cultivate them, develop them, so that the
holy life will last long, so that it will stand long, for the welfare of the
many, for the happiness of the many, out of compassion for the world, for the
good, welfare, and happiness of gods and humans!"
“Seyyathidaṃ – cattāro satipaṭṭhānā*8, cattāro
sammappadhānā*9, cattāro iddhipādā*10, pañcindriyāni*11,
pañca balāni*12, satta bojjhaṅgā*13, ariyo aṭṭhaṅgiko maggo*14.
ime kho te, bhikkhave, dhammā mayā abhiññā desitā.” https://tipitaka.app/?a=ab2-181-ro
“Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo
sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ
addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.”*15
“Monks, I say to you that these teachings of which I have
direct knowledge and which I have made known to you, these you should
thoroughly learn, cultivate, develop, and frequently practice, so that the life
of purity may be established and may long endure, for the welfare and the
happiness of the multitude, out of compassion for the world, for the Benet,
well-being, and the happiness of gods and men".
[Footnotes - *8-15:
*8
Satipaṭṭhānasutta (MN I: 55) Satipaṭṭhānā – The Four Foundations of Mindfulness:
1. The
contemplation of the body (kāyānupassanā),
2. All feelings
(vedanānupassanā),
3. He further clearly
perceives and understands any state of consciousness or mind (cittānupassanā),
4. Concerning
the mind–objects (dhammānupassanā).
*9
Sammappadhānā – The Four Right Efforts forming the 6th stage of the Eight-fold
Path (sammā–vāyāma,Sammāmagga) are: 1. The effort to
avoid (saṃvara–padhāna), 2. To overcome (pahāna-padhāna), 3. To develop
(bhāvanā–padhāna), 4. To maintain (anurakkhaṇa–padhāna), (1) The
effort to avoid unwholesome (akusala) states, such as evil thoughts, etc. (2) To
overcome unwholesome states,(3) To develop wholesome (kusala)
states, such as the seven elements of enlightenment (bojjhaṅga), (4) To
maintain the wholesome states.
The monk rouses his will to avoid the arising of evil,
unwholesome things not yet arisen … To overcome them … To develop wholesome
things yet arisen … To maintain them and not to let them disappear, but to
bring them to growth to maturity and to the perfection of development. And he
makes effort, stirs up his energy, exerts his mind and strives.” – (Padhānasutta
AN II 15).
(1) “What now, o monks, is the effort to avoid? Perceiving a
form, or a sound, or an odour, or a taste, or a bodily or mental impression,
the monk neither adheres to the whole nor to its parts. And he strives to ward
off that through which evil and unwholesome things might arise, such as greed
and sorrow, if he remained with unguarded senses; and he watches over his
senses, restrains his senses. This is called the effort to avoid.”
(2) “What now is the effort to overcome? The monk does not
retain any thought of sensual lust, or any other evil, unwholesome states that
may have arisen; he abandons them, dispels them, destroys them, and causes them
to disappear. This is called the effort to overcome.”
(3) “What now is the effort to develop? The monk develops the
factors of enlightenment, bent on solitude, on detachment, on extinction, and
ending in deliverance, namely: mindfulness (sati), investigation of the law
(dhamma-vicaya), energy (viriya), rapture (pīti), tranquillity (passaddhi),
concentraton (samādhi), and equanimity (upekkhā). This is called the effort to
develop.”
(4) “What now is the effort to maintain? The monk keeps
firmly in his mind a favourable object of concentration, such as the mental
image of a skeleton, a corpse infested by worms, a corpse blueblack in colour,
a festering corpse, a corpse riddled with holes, a corpse swollen up. This is
called the effort to maintain.” (Samvarappadhānasutta AN II 16).
*10 Iddhipāda (Vibhaṅga) Sutta (SN V 276) and Viraddhasutta
(SN V 254) – The Four Bases of Success (Iddhipādā) Compounded with:
1. Desire
(chandiddhipāda),
2. Energy
(viriyiddhipāda),
3. Inquisitiveness
(cittiddhipāda),
4. Wisdom (vimaṃsiddhipāda).
*11 Pañca Indriyā – Five Spiritual Faculties:
1. Faith or
conviction or belief (Saddhhā),
2. Energy or
persistence or perseverance (viriya),
3. Mindfulness
or memory (sati),
4. Stillness of
the mind (samādhi),
5. Wisdom or
understanding or comprehension (paññā).
*12 Pañca Bala – Five Strengths (Bala = power, strength, force).
Exegesis: Faith and Wisdom balance each other, as do Energy
and Concentration. The Five Faculties are ‘controlling' faculties because they
control or master their opposites. The faculties and powers are two aspects of
the same thing.
1. Faith/Conviction
(saddhā bala) - controls doubt;
2. Energy/Effort/Persistence
(viriya bala) – controls laziness;
3. Mindfulness
(sati bala) - controls heedlessness;
4. Concentration
(samādhi bala) - controls distraction;
5. Wisdom/Discernment
(paññā bala) – controls ignorance.
*13 Satta Bojjhaṅgā – The Seven Factors of Enlightenment are:
1. Mindfulness
(sati) - To maintain awareness of reality, in particular the teachings (Dhamma).
2. Investigation
of the nature of reality (dhamma vicaya).
3. Energy
(viriya) also determination, effort.
4. Joy or
rapture (pīti).
5. Relaxation or
tranquility (passaddhi) of both body and mind.
6. Concentration,
(samādhi) a calm, one-pointed state of mind, or clear awareness.
7. Equanimity (upekkha)
- To accept reality as-it-is (yathā-bhuta) without craving or aversion.
*14 Ariyo Aṭṭhaṅgiko Maggo – The Noble Eightfold Path is an early summary of the path of
Buddhist practices leading to liberation from Samsara, the painful cycle of
rebirth.
The Eightfold Path consists of eight practices: right view,
right resolve, right speech, right conduct, right livelihood, right effort,
right mindfulness, and right samadhi (‘meditative absorption or union’).
*15 Davids [1910:127. 20–41] Dialogues of the Buddha: Translated
from the Pali of the Dīgha Nikāya, Volume 1-2 [Pages 127-128]
Then the Exalted One proceeded to the Service Hall and sat
down there on the mat spread out for him. And when he was seated the Exalted
One addressed the brethren and said:-
Therefore, O brethren-ye to whom the truths I have perceived
have been made known by me – having thoroughly made yourselves masters of them,
practice them, meditate upon them, and spread them abroad; in order that pure religion
may last long and be perpetuated, in order that it may continue to be for the
good and happiness of the great multitudes, out of pity for the world, to the
good and the gain and the weal of gods and men!
‘Which then, O brethren, are the truths which, when I had
perceived, I made known to you, which when you have mastered it behooves you to
practice, meditate upon, and spread abroad, in order that pure religion may
continue to be for the good and the world, to the good and the gain and the
weal of gods and men?
[120] ‘They are these:
The four earnest meditations,
The fourfold great struggle against evil,
The four roads to saint ship,
The five moral powers,
The five organs of spiritual sense,
The seven kinds of wisdom, and
The Aryan eightfold path.
These, O brethren, are the truths which, when I had
perceived, I made known to you, which when you have mastered it behoves you to
practice, meditate upon, and spread abroad, in order that pure religion may
last long and be perpetuated, in order that it may continue to be for the good
and the happiness of the great multitudes, out of pity for the world, to the
good and the gain weal of gods and men!’]
Buddhaghosa describes this interpretation with the following
points:
MPSV on MPS 3-50 [564.15–23]
“yathayidaṃ brahmacariyanti yathā idaṃ sikkhāttayasaṅgahaṃ
sāsanabrahmacariyaṃ. addhaniyanti addhānakkhamaṃ. ciraṭṭhitikanti
cirappavattivasena ciraṭṭhitikaṃ. cattāro satipaṭṭhānātiādi sabbaṃ
lokiyalokuttaravaseneva kathitaṃ. Etesaṃ pana bodhipakkhiyānaṃ dhammānaṃ
vinicchayo sabbākārena visuddhimagge paṭipadāñāṇadassanavisuddhiniddese vutto.
Sesamettha uttānamevāti.”
https://tipitaka.app/?a=fb2-186-ro
“Namely, the holy life: this holy life in the
teaching, consisting of the triad of training. Of a long period:
enduring duration. Standing for a long time is said in the sense of
operating for a long time. The four foundations of mindfulness (cattāro
satipaṭṭhānā) and so forth. All is expounded as mundane and supramundane. The
definitive view of these factors conducive to enlightenment is stated in every
way in the Paṭipadāñāṇadassanavisuddhiniddesa of the Visuddhimagga.
The rest of this is clear". (Yang-Gyu An: 2005:112.2–9)
Theravada Buddhist philosophy’s exposition of the
supramundane involves drawing a distinction between the terms mundane (lokiya)
and supramundane (lokuttara). The term mundane applies to all phenomena
comprising the world (loka) form subtle states of consciousness as well as
matter to virtue as well as evil, to meditative attainments as well as sensual
engagements. The term supramundane, in contrast, applies exclusively to that
which transcends the world, that is, the nine supramundane states: Nibbāna, the
four noble paths (magga) leading to Nibbāna, and their corresponding fruits
(phala) which experience the bliss of Nibbāna.
Lokiya means mundane, worldly, not only of this world but all
experience and knowledge of any world, any existence, and represents all that
is conditioned. Lokuttara means supramundane, beyond worldliness, and
represents the unconditioned. The meaning of the word ‘supramundane’ is usually
understood as being above the world. However, ‘above the world’ is often open
to interpretation, as in the meaning of something not quite ordinary, like
excellent virtue and discipline. For a better understanding of ‘supramundane’
it is better to look at the doctrines that are subsumed under supramundane
(lokuttara) state (dhamma).
4.5. The Anudhamma (Dhammānudhamma) Concept in Other Suttas
This interpretation of Bhuddhaghosa’s Sumangalavilāsinı̄ is
very interesting. It is evident that Bhuddhaghosa’s this interpretation derives
partly from Candūpamasutta of in the Kassapasaṃyutta of Saṃyuttanikāya (SN
II: 197); Pāsādikasutta of DN (III: 117) and Janavasabhasutta of DN (II: 200).
Next, we examine Anudhamma (Dhammānudhamma) concept that appears in these Suttas
in the following way:
4.5.1. The Anudhamma (Dhammānudhamma) Concept in the
Candūpamasutta (SN II: 197)
The Candūpamasutta – discourse on the teaching of the
Dhammas in accordance with Dhamma (dhammānudhamma) a term often used to
describe the proper practice. Monastics are admonished not to socialize with
families, but to be like the moon shining in the distance. And to follow the
example of Mahākassapa. It’s sating in the following way (Candūpamasutta - SN
II: 197):
“Candūpamā, bhikkhave, kulāni upasaṅkamatha – apakasseva kāyaṃ,
apakassa cittaṃ, niccanavakā kulesu appagabbhā . Seyyathāpi, bhikkhave, puriso
jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā – apakasseva kāyaṃ,
apakassa cittaṃ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha –
apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā”.
“Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati –
apakasseva kāyaṃ, apakassa cittaṃ, niccanavako kulesu appagabbho. Taṃ kiṃ
maññatha, bhikkhave, kathaṃrūpo bhikkhu arahati kulāni upasaṅkamitu”nti?
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu
vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato
sutvā bhikkhū dhāressantī”ti.
Atha kho bhagavā ākāse pāṇiṃ cālesi. “Seyyathāpi, bhikkhave,
ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave,
yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati
na bajjhati – ‘Labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena
lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano;
evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṃ.
“Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṃ na
sajjati na gayhati na bajjhati – ‘Labhantu lābhakāmā, puññakāmā karontu
puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṃ paresaṃ lābhena
attamano hoti sumano.
“Taṃ kiṃ maññatha, bhikkhave, kathaṃrūpassa bhikkhuno
aparisuddhā dhammadesanā hoti, kathaṃrūpassa bhikkhuno parisuddhā dhammadesanā
hotī”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.
Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato
sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi
karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca –
“Yo hi koci, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ
deseti – ‘Aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ,
pasannā ca me pasannākāraṃ kareyyu’nti; evarūpassa kho, bhikkhave, bhikkhuno
aparisuddhā dhammadesanā hoti.
“Yo ca kho, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ
deseti – ‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko
paccattaṃ veditabbo viññūhīti . Aho, vata me dhammaṃ suṇeyyuṃ, sutvā ca pana
dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyu’nti. Iti
dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ
deseti. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.
“Kassapo, bhikkhave, evaṃcitto paresaṃ dhammaṃ deseti –
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ
veditabbo viññūhīti. Aho, vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ
ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyu’nti. Iti dhammasudhammataṃ
paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ
upādāya paresaṃ dhammaṃ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā
panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban.”
https://tipitaka.app/?a=cb4-16-ro
“Bhikkhus, you should approach families like the
moon— drawing back the body and mind, always acting like newcomers,
without impudence towards families. Just as a man looking down an old well, a
precipice, or a steep riverbank would draw back the body and mind, so too,
bhikkhus, should you approach families.
“Bhikkhus, Kassapa approaches families like the moon—drawing
back the body and mind, always acting like a newcomer, without impudence
towards families. What do you think, bhikkhus, what kind of bhikkhu is worthy
to approach families?”
“Venerable sir, our teachings are rooted in the Blessed One,
guided by the Blessed One, take recourse in the Blessed One. It would be good
if the Blessed One would clear up the meaning of this statement. Having heard
it from him, the bhikkhus will remember it.”
Then the Blessed One waved his hand in space and said:
“Bhikkhus, just as this hand does not get caught in space, is not held fast by
it, is not bound by it, so when a bhikkhu approaches families his mind does not
get caught, held fast, and bound amidst families, thinking: ‘May those desiring
gains acquire gains, may those desiring merits make merits!’ He is as elated
and happy over the gains of others as he is over his own gains. Such a bhikkhu
is worthy to approach families.
“Bhikkhus, when Kassapa approaches families his mind does not
get caught, held fast, or bound amidst families, thinking: ‘May those desiring
gains acquire gains, may those desiring merits make merits!’ He is as elated
and happy over the gains of others as he is over his own gains.
“What do you think, bhikkhus, how is a bhikkhu’s teaching of
the Dhamma impure, and how is his teaching of the Dhamma pure?”
“Venerable sir, our teachings are rooted in the Blessed One…”
“Then listen and attend closely, bhikkhus, I will speak.”
“Yes, venerable sir,” those bhikkhus replied. The Blessed One
said this:
“A bhikkhu teaches the Dhamma to others with the thought:
‘Oh, may they listen to the Dhamma from me! Having listened, may they gain
confidence in the Dhamma! Being confident, may they show their confidence to
me!’ Such a bhikkhu’s teaching of the Dhamma is impure.
“But a bhikkhu teaches the Dhamma to others with the thought:
‘The Dhamma is well expounded by the Blessed One, directly visible, immediate,
inviting one to come and see, applicable, to be personally experienced by the
wise. Oh, may they listen to the Dhamma from me! Having listened, may they
understand the Dhamma! Having understood, may they practise accordingly!’ Thus
he teaches the Dhamma to others because of the intrinsic excellence of the
Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of
tender concern. Such a bhikkhu’s teaching of the Dhamma is pure.
“Bhikkhus, Kassapa teaches the Dhamma to others with the
thought: ‘The Dhamma is well expounded by the Blessed One…. Oh, may they
listen to the Dhamma from me! Having listened, may they understand the Dhamma!
Having understood, may they practise accordingly!’ He teaches the Dhamma to
others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma
to others from compassion and sympathy, out of tender concern.
“Bhikkhus, I will exhort you by the example of Kassapa or one
who is similar to Kassapa. Being exhorted, you should practise accordingly.”
https://suttacentral.net/sn16.3/en/bodhi
The Sutta’s teachings open with the words: Bhikshus, approach
families like the moon, holding back (aphasia) the body, holding back the mind.
He draws away, puts away, and removes. Here, this means figuratively that a
monastic should keep a social and emotional distance from families, not to be
attached to them in any way like the moon. Simply, it means that a monastic
should be restrained in both body and mind, especially with approaching
families. As such, it is clear, from both the Dhamma (such as the Sutta
teachings here) and the Vinaya, that a monastic, by definition is a celibate
renunciant who does not earn a living in any way. His task is the contemplative
life, working for awakening in this life itself. If anyone who claims to be a
monastic but, say, is gainfully employed in some form of business or receives
some kind of remuneration, he would in fact be a layperson and should live
accordingly. This is one clearly vital way of preventing the laicization of the
Sangha or monastic order. That means Dhammānudhamma.
To live in truth: anudhammacārino; anudhamma = in conformity
with the highest stage of vipassanā meditation leading to magga; carino = the
habit of practicing. What is dhamma? What is anudhamma? Dhamma is the
four paths and fruits and nibbāna, which are the nine supramundane states
(lokuttara-dhammas). The anudhammas are the Thirty-seven dhammas that lead
to enlightenment (Bodhi-pakkhiya-dhammas), i.e. leading to the four paths and
fruits and nibbāna, when practiced.
The thirty-seven requisites of enlightenment or bodhipakkhikā
dhammā in the Pali language and bodhipakṣa dharma in the
Sanskrit language are the requisites or qualities (dhamma) related (pakkhiya)
to awakening or enlightenment (bodhi) in Buddhism. In many of the discourses, the
Buddha has referred to the significance of developing these 37 requisites to
developing one’s mind and to attain liberation. For example, according to the
Mahāparinibbānasutta of the Dı̄ghanikaāya, the collection of the Buddha’s
long discourses, while addressing the monks before His passing away the Buddha
has stated that:
“Seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā
cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko
maggo. Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ
uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ
addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya devamanussānan.”
https://tipitaka.app/?a=ab2-181-ro
“Now, O bhikkhus, I say to you that these teachings of which
I have direct knowledge and which I have made known to you — these you should
thoroughly learn, cultivate, develop, and frequently practice, that the life of
purity may be established and may long endure, for the welfare and happiness of
the multitude, out of compassion for the world, for the benefit, well-being,
and happiness of gods and men.
And what, bhikkhus, are these teachings? They are the four
foundations of mindfulness, the four right efforts, the four constituents of
psychic power, the five faculties, the five powers, the seven factors of
enlightenment, and the Noble Eightfold Path*16. These, bhikkhus, are the
teachings of which I have direct knowledge, which I have made known to you, and
which you should thoroughly learn, cultivate, develop, and frequently practice ...”
https://en.wikipedia.org/wiki/Bodhipakkhiy%C4%81dhamm%C4%81
[Footnote - *16: In the Pāsādikasutta of the
Dı̄ghanikāya, (DN III: 117) as a means of avoiding any disagreement or dispute
about the teaching and referring to these 37 requisites, the Buddha advised the
disciples.]
“These 37 requisites of enlightenment are described in the
following seven groups:
The Seven Groups
- Four
foundations of mindfulness (satipatthana)
- Four
types of right effort (sammappadana)
- Four
bases of mental power (iddhipada)
- Five
spiritual faculties (pancha indriya)
- Five
spiritual powers (pancha bala)
- Seven
factors of enlightenment (satta bojjhanga) and
- The
Noble Eight-fold Path (ariya atthangika magga)
1. Four foundations of mindfulness (satipatthana)
1.1 Contemplation of the body (kayanupassana)
1.2 Contemplation
of feelings (vedananupassana)
1.3 Contemplation
of the mind (cittanupassana) and
1.4 Contemplation
of mind objects (dhammanupassana)
In the Satipatthana sutta, before describing the four
foundations of mindfulness and their practical aspects and referring to the
benefits of practising them, Buddha stated that:
“ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā,
sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa
adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.”
https://tipitaka.app/?a=ab8-4-ro
“Bhikkhus, this is the one and the only way for the
purification of beings, for overcoming sorrow and lamentation, for the
cessation of physical and mental pain, for attainment of the Noble Paths, and
for the realization of Nibbana. That is the four satipatthanas”.
1.1 Contemplation
of the body (kayanupassana)
Contemplation of the body just as the body with no sense of
mine, “I” or myself is to be practised under six sections or types of practice:
- Mindfulness
on in and out breathing (anapana pabba)
- Mindfulness
of the four postures – walking, standing, sitting and lying down: (iriyapatha
pabba)
- Clear
understanding of all activities (sampajanna pabba)
- Mindfulness
of the 32 impurities of the body (paticulamanasika pabba)
- Mindfulness
of the four elements – earth element, water element, heat element and air
element (dhatumanasika pabba) and
- Mindfulness
of the nine stages of a decaying corpse (navasivathika pabba)
1.2 Contemplation
of feelings (vedananupassana)
Contemplation of feelings just as feelings with no sense of
mine, “I” or myself, which are of three types;
- Pleasant
feelings (sukha vedana)
- Unpleasant
feelings (dukkha vedana) and
- Neither
pleasant nor unpleasant feelings (adukkhamasukha vedana
With each of the three types of feeling, the meditator is
aware whether the feeling is associated with sense pleasures (samisa vedana)
or not associated with sense pleasures (niramisa vedana).
1.3 Contemplation
of the mind (cittanupassana)
Contemplation of the mind just as mind and just as a
phenomenon with no sense of mine, I or myself is to be done by observing the
following:
- A
mind with greed or without greed;
- A
mind with anger or without anger;
- A
mind with delusion or without delusion;
- A
lazy mind;
- A
distracted mind;
- A
developed or undeveloped mind;
- An
inferior or superior mind;
- A
concentrated or un-concentrated mind; and
- A
mind free from defilements or not free from defilements.
1.4 Contemplation
of mind objects (dhammanupassana)
Contemplation of mind objects just as mind objects with no
sense of mine, I or myself is done on the following mind objects:
- Five
mental hindrances or nivarana pabba: sense desire (kamachanda), ill
will (vyapada), sloth and torpor (thina-middha),
restlessness and worry (uddhacca–kukkucca), and
sceptical doubt (vicikiccha)
- The
aggregates or khanda pabba—the five aggregates of clinging: the corporeal
body (rupa), feeling (vedana), perception (sanna),
mental formations (sankhara), and consciousness (vinnana)
- Six
internal and external sense bases or ayatana pabba: the eye and the
visible objects, the ear and the sounds, the nose and the odours, the
tongue and the tastes, the body and the tactile objects, and the mind and
the mind objects
- Seven
factors of enlightenment or bojjhanga pabba: the factor of mindfulness (sati
sambojjhanaga), the factor of investigation of phenomena (dhammavicaya
sambojjhanga), the factor of effort (viriya sambojjhanga), the
factor of rapture (piti sambojjhanga), the factor of tranquility (passaddhi
sambojjhanga), the factor of concentration (samadhi sambojjha),
and the factor of equanimity (upekkha sambojjhanga) and
- The
Four Noble Truths or sacca pabba: the Noble Truth of suffering
(dukkha sacca), the Noble Truth of the cause of suffering (samudaya
sacca), the Noble Truth of the cessation of suffering (nirodha
sacca), and the Noble Truth of the path leading to the cessation of
suffering (magga sacca) (4)
2. Four types of right effort (sammappadana)
- Effort
to prevent the arising of unarisen unwholesome mental states (samvara
padhana)
- Effort
to abandon unwholesome mental states that have already arisen (pahana padhana)
- Effort
to cultivate un-arisen wholesome mental states (bhavana padhana) and
- Effort
to maintain wholesome mental states that have already arisen ( anurakkhana
padhana)
The unwholesome mental states that have not arisen yet refer
to the five mental hindrances, or pancha nivarana, of sense desire (kamacchanda);
ill will (vyapada); sloth and torpor (thina middha); restlessness
and remorse (uddaccha kukkuccha); and sceptical doubt (vicikicca).
The unwholesome mental states to be abandoned are the thoughts of sensual
desire, hatred and cruelty while the wholesome mental states to be cultivated
and maintained are the seven factors of enlightenment.
3. Four bases of mental power (iddhipada)
- Desire
or will to act (chanda)
- Effort
or energy (viriya)
- Consciousness
or mind (citta) and
- Investigation
or discrimination (vimansa)
“Iddhi” means certain spiritual or mental powers and “pada”
means bases. By practising and developing these four mental qualities, it is
possible to attain certain super-normal powers such as the ability to walk on
water, ability to travel in the air cross-legged, ability to move through the
earth, ability to read others’ minds and the ability to remember one’s past
lives. However, on the path of liberation they help to develop wholesome mental
states and the supra-mundane knowledge pertaining to the eradication of mental
defilements in order to attain Nibbana or final liberation. Referring to the
significance of these four bases of power in the viraddha sutta of the Samyutta
Nikaya, another collection of Buddha’s discourses, Buddha has
stated that:
“yesaṃ kesañci, bhikkhave, cattāro iddhipādā viraddhā,
viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave,
cattāro iddhipādā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.”
https://tipitaka.app/?a=ce6-6-ro
“Monks,
those who have neglected the four bases of spiritual power have neglected the
noble path leading to the complete destruction of suffering. Those who have
undertaken the four bases for spiritual power have undertaken the noble path
leading to the destruction of suffering”.
4. Five spiritual faculties (pancha indriya)
- Faith
or conviction (saddha)
- Energy
or effort (viriya)
- Mindfulness
(sati)
- Concentration
(samadhi) and
- Wisdom
(panna)
Of the two kinds of faith—blind faith (amulika saddha)
and investigative faith (akarawathi saddha)—it is the investigative
faith that is considered here as a spiritual faculty. Faith is essential for
one to develop skillful mental qualities and engage in skillful activities like
meditation to achieve spiritual progress. When one attains the first noble
stage of Stream Entry, (sotapanna), one will possess unshakable
faith in the Triple Gem: Buddha – the Enlightened One; Dhamma – Buddha’s
teachings; and Sangha – the community of Buddhist monks and nuns who have
either attained final liberation or have entered the path of liberation.
Energy or effort is the persistence in avoiding un-arisen
unskillful mental qualities, abandoning arisen unskillful mental qualities,
cultivating un-arisen skillful mental qualities and maintaining arisen skillful
mental qualities.
Mindfulness is attained by contemplating on the body just as
the body, feelings just as feelings, mind just as the mind and mind objects
just as mind objects.
In the faculty of concentration, by choosing an appropriate
meditation object and focusing attention on that, one develops deep states of
concentration called Jhana.
Through wisdom, one realizes the suffering, cause of
suffering, cessation of suffering and the path leading to the cessation of
suffering (6).
Among the five spiritual faculties, the faculties of faith
and wisdom are paired together while effort and concentration are paired
together in a reciprocal relationship. There has to be a balance between faith
and wisdom as well as between effort and concentration in order to facilitate
spiritual progress. The faculty of mindfulness acts as the moderator to ensure
that each pair maintains the correct balance without resorting to either
extreme, which can adversely affect the spiritual development. If, for example,
faith dominates over wisdom, the ability of analysis and investigation will
weaken whereas should wisdom dominate over faith it will lead to doubt and
uncertainty. Similarly, if effort or energy dominates over concentration it
will cause restlessness and agitation whereas when concentration dominates over
effort it will cause sloth and torpor.
5. Five spiritual powers (pancha bala)
- Faith
or conviction (saddha)
- Energy
or effort (viriya)
- Mindfulness (sati)
- Concentration (samadhi) and
- Wisdom
(panna)
As can be seen, the five spiritual faculties and the five
spiritual powers are very similar in number and terminology. When the five
spiritual faculties are developed and cultivated well they become firm, strong
and powerful enough to oppose and control the factors that can oppose the five
spiritual faculties. As powers, faith controls doubt, energy controls laziness,
mindfulness controls heedlessness, concentration controls distraction and
wisdom controls ignorance. When faith becomes a power, it manifests as the four
immeasurables, or brahma vihara, namely loving kindness, compassion,
sympathetic joy and equanimity. When energy and concentration become powers,
they lead to deep states of concentration, or Jhana, and when wisdom
becomes a power it leads to the insight into the three universal
characteristics of impermanence: unsatisfactoriness (anicca); suffering
(dukkha); and not self (anatta). Mindfulness becomes a power when
one is able to develop mindfulness by contemplating on the body, feelings, mind
and the mind objects (7).
6. Seven factors of enlightenment (satta bojjhanga)
- Mindfulness
(sati)
- Investigation
of dhammas (dhamma vicaya)
- Energy
or effort (viriya)
- Rapture
or joy (piti)
- Tranquility
(passaddhi)
- Concentration
(samadhi) and
- Equanimity
(upekkha)
The Pali term “bojjhanga”, consisting of “bodhi” meaning
‘enlightenment’ and “anga” meaning ‘causative factors’, refers to the seven
factors or necessary conditions which, when cultivated by a disciple, lead to
awakening or enlightenment through the realization of the four Noble Truths.
They have also been described as qualities of a noble person or an enlightened
person. Beginning with the first factor of mindfulness, they tend to flow in a
progression towards the last factor of equanimity with each factor’s
development based on the preceding ones.
Mindfulness, the first factor of enlightenment, means
non-judgmental awareness from moment to moment and is also the 7th factor
of the Noble Eight-fold Path. It is developed by contemplating on the body,
feelings, the mind and the mind objects.
The second factor of investigation refers to the quality of
mind that critically discriminates and investigates into the nature of mind and
matter or mental and physical phenomena. Through investigation, one gains an
analytical knowledge of their true nature consisting of the three universal
characteristics of impermanence, unsatisfactoriness and absence of a self.
Well-developed mindfulness helps the process of critical investigation into the
phenomena as they arise.
The third factor of determined effort, energy, exertion,
vigour or diligence is essential throughout the enlightenment process from
beginning to end. With determined effort, one acts to prevent the development
of mental defilements—sensual desire, ill will, sloth and torpor, restlessness
and remorse, and sceptical doubt—that have not yet arisen. Subsequently, effort
is directed to abandon the unwholesome mental states that have already arisen
by abandoning thoughts of sensual desire, hatred and cruelty. With determined
effort, one also acts to cultivate un-arisen wholesome mental states and to
maintain the wholesome mental states that have already arisen. Here, the
wholesome mental states are the seven factors of enlightenment. There are three
stages of effort required to accomplish a particular task from beginning to
completion: the effort required to begin a task (arambha dhatu viriya);
sustained effort required to carry on with the task (nikkama dhatu viriya);
and the effort required to continue till the completion of the task (parakkama
dhatu viriya).
The fourth factor of rapture or joy is the non-sensual (niramisa) happiness
and satisfaction felt in the mind as well as the lightness and the waves of
bliss felt in the body. Five types or degrees of rapture have been described
based on how strong and mature the mental development is: lesser rapture,
momentary rapture, overwhelming rapture, uplifting rapture and pervasive
rapture (8).
The fifth factor (passaddhi) of calm, serenity,
quietness or tranquility naturally follows joy or rapture and leads on to
concentration. It is of two types: kaya passaddhi, meaning tranquility of the
mental qualities; and citta passaddhi, meaning tranquility of the
mind or consciousness. The mental qualities that are quietened in kaya
passaddhhi are the aggregates of feeling (vedana); perception (sanna);
and the mental formations (sankhara). When tranquility develops, the
opposite factors of restlessness and remorse (uddaccha kukkuccha) are
controlled.
The sixth factor of concentration, which is calm
one-pointedness of the mind focused on a particular internal or external
object, follows the factor of tranquility while the other factors of faith,
investigation, effort and joy are also conducive to the development of
concentration. In concentration meditation (samatha bhavana), the main
objective is to develop tranquility and deep states of concentration (Jhana) by
focusing attention exclusively on one of 40 meditation objects. There are three
levels of concentration that one is able to attain in concentration meditation:
preliminary concentration (parikamma samadhi); access concentration (upacara
samadhi); and fixed concentration (appana samadhi). As the
concentration becomes stronger and deeper, the five mental hindrances of
sensual desire ill will, sloth and torpor, restlessness and remorse, and
sceptical doubt are gradually overcome. There has to be a proper balance
between the factors of effort and concentration in order to facilitate the
development of concentration as an enlightenment factor. There are certain
necessary factors that one needs to consider before one begins concentration
meditation: moral discipline, a suitable place for meditation, correct effort,
determination, and a spiritual friend. The spiritual friend can help the
meditator choose the right object for meditation and can also provide guidance
and support.
The development of the seventh factor (upekkha) of
equanimity or perfect neutrality is facilitated by the preceding six factors
and is the mental quality of being non-reactive and neutral with a perfectly
balanced mind in the face of experiences such as pleasure and pain. Someone
with well-developed equanimity, such as an Arahant, will not react
to worldly experiences such as gain and loss, fame and ill repute, praise and
blame or pleasure and pain. Equanimity is the last of the four immeasurables (brahma
vihara), the others being loving kindness, compassion and sympathetic joy.
Equanimity is also a factor associated with Jhana or deep meditative stages in
concentration meditation.
7. The Noble Eight-fold Path (ariya atthangika magga)
- Right
view (samma ditthi)
- Right
intention (samma sankappa)
- Right
speech (samma vaca)
- Right
action (samma kammanta)
- Right
livelihood (samma ajiva)
- Right
effort (samma vayama)
- Right
mindfulness (samma sati) and
- Right
concentration (samma samadhi)
From a practical standpoint, the eight factors above can be
divided into three groups of practice:
- Wisdom
(panna) consisting of right view and right intention;
- Morality(sila) consisting
of right speech, right action and right livelihood; and
- Concentration
(samadhi) consisting of right effort, right mindfulness and
right concentration.
The Noble Eight-fold Path is of two kinds: i) The initial
mundane path when one begins to purify morality and develop concentration with
some degree of insight; and ii) The supra-mundane path that develops with the
right view and leads to final enlightenment.
Right view is of two types: mundane right view and
supra-mundane right view. Mundane right view is having a correct understanding
of the mechanism of volitional actions, or kamma, in which
wholesome actions will lead to good results and unwholesome actions will lead
to bad results. Supra-mundane right view is the correct understanding of the
four Noble Truths of suffering (dukkha), the cause of suffering (samudaya),
cessation of suffering (nirodha) and the path leading to the cessation
of suffering (magga).
Right intention or right thought evolves as a result of right
view and leads to the development of morality (sila). It has three
aspects—the intention of renunciation, intention of good will and intention of
harmlessness—that are in opposition to the wrong intentions of greed, ill will
and harmfulness.
Right speech has four aspects: abstinence from false speech;
abstinence from slanderous speech; abstinence from harsh speech; and abstinence
from idle chatter.
Right action has three aspects: abstinence from killing any
living beings; abstinence from stealing; and abstinence from sexual misconduct.
Right livelihood is the avoidance of five particular trades:
i) Trading in living beings; ii) Trading in arms and weapons; iii) Trading in
alcohol and other intoxicants; iv) Trading in poisons; and v) Trading in meat.
Right effort provides necessary energy to develop the other
seven factors, particularly the factor of right concentration that is necessary
to develop right wisdom. It has four aspects: i) Effort to prevent the
development of unwholesome mental states that have not arisen; ii) Effort to
abandon unwholesome mental states that have arisen; iii) Effort to develop the
wholesome mental states that have not arisen; and iv) Effort to maintain the
wholesome mental states that have arisen.
Right mindfulness is to be developed through the four
foundations of mindfulness: i) contemplation of the body; ii) contemplation of
feelings; iii) contemplation of the mind; and iv) contemplation of the mind
objects.
When developed properly, the other seven factors of the path
from right view to right mindfulness become supportive and requisite conditions
for the development of right concentration. Unlike the higher levels of
concentration developed in other mundane situations in life, right
concentration has to be wholesome and accompanied by the suppression of the
mental hindrances. With proper development and progress, right concentration
will lead to deep meditative absorption states, or Jhana, and attainment of
insight and wisdom (9).
Although 37 requisites of enlightenment have been described
in Buddhist teachings, in actuality there are only fourteen different
requisites since five requisites seem to appear repeatedly in the seven groups
of requisites while the remaining nine qualities appear only once. Examples of
this are as follows:
- The
requisite of effort appears nine times as the four types of effort; as
effort in the four bases of power; as effort in the five spiritual
faculties and powers; as effort in the seven factors of enlightenment; and
as right effort in the Noble Eight-fold Path.
- The
requisite of mindfulness appears eight times as the four foundations of
mindfulness; as the factor of mindfulness in the five spiritual faculties
and powers; as mindfulness in the seven factors of enlightenment; and as
the right mindfulness in the Noble Eight-fold Path.
- The
requisite of wisdom appears five times as the factor of investigation in
the four bases of mental power; as wisdom in the five spiritual faculties
and powers; as investigation of dhammas in seven factors of enlightenment;
and as right view in the Noble Eight-fold Path.
- The
requisite of concentration appears four times as concentration in the five
spiritual faculties and powers; as concentration in the seven factors of
enlightenment; and as the right concentration in the Noble Eight-fold
Path.
- The
requisite of faith appears twice in the five spiritual faculties and
powers (10).
Pre-requisites to requisites of enlightenment
In the Sambodhi sutta of the Anguttara Nikaya, the Buddha has
enumerated the following nine qualities as pre-requisites for the development
of the 37 requisites of enlightenment.
“Idhāvuso, bhikkhu kalyāṇamitto hoti
kalyāṇasahāyo kalyāṇasampavaṅko. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā
upanisā bhāvanāya. ....
tena ca pana, bhikkhave, bhikkhunā
imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa
pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā
bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti.
Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan.”
https://tipitaka.app/?a=di0-7-ro
- Having
admirable friends, companions and comrades
- Virtuous
behaviour with restraint observing the training rules
- Hearing
of talk that is sobering and conducive to understanding. This would
include talk on modesty, contentment, value of seclusion and quiet,
non-entanglement, effort, morality, concentration, wisdom and knowledge of
true vision and release from craving
- Effort
in abandoning unskillful mental qualities and developing skillful mental
qualities
- Has
developed the wisdom of arising and passing away
- Contemplation
of the unattractive to abandon lust
- Develop
good will to abandon ill-will
- Practise
mindfulness of in and out breathing to remove distractive thinking
- Develop
the perception of impermanence to uproot the conceit “I am”
These 37 requisites of enlightenment, also known as 37 limbs
of awakening described under seven different groups, are believed to be the
essence of the entirety of the Buddha’s teaching in relation to the final goal
of attaining enlightenment, or the liberation from all suffering, and are
recognized as such by both the Mahayana and Theravada traditions of Buddhism.
According to Buddhist teachings, the final goal is the attainment of Nibbana
that has been described as a supra-mundane state of the highest bliss and
eternal happiness devoid of the sufferings of birth, disease, old age, death,
grief, lamentation and despair. Nibbana is attained through the four noble
stages of Stream Entry (sotapanna), Once Returner (sakadagami),
Non-Returner (anagami) and Arahanthood. Any Buddhist disciple aspiring
to attain them must invariably develop these 37 factors of enlightenment.”
Thirty-Seven Requisites of Enlightenment: Bodhipakkhiya
dhamma in Theravada Buddhism by Dr. Ari Ubeysekara - https://drarisworld.wordpress.com/2016/08/29/thirty-seven-factors-of-enlightenment-bodhipakkhiya-dhamma-in-theravada-buddhism/
“Giving alms, living with integrity, meditating, respecting
elders, being of service to others, sharing merits, rejoicing in the merits
acquired by others, listening to the Dhamma, teaching Dhamma and developing
right understanding (lit. straightening one's views), practicing the ten
wholesome courses of action, developing the ten perfections (dasa pāramī),
practicing the four infinite minds (brahma-vihāras), perfect the four bases for
beneficence (cattāri sangaha-vatthāni), become endowed with the Karanīya and Mangala
Dhammas, develops the [thirty-seven] Bodhipākkhiya Dhammas which lead us to the
four paths & fruits and Nibbāna.”
https://www.dhammatalks.net/Books11/Ariyadhamma_Mahathera-Wholesome_Mental_Qualities.pdf
4.5.2. Dhammānudhamma Concept in the Janavasabhasutta (of DN
II: 18)
Association with noble people (sappurisa–sanseva) and
listening to the True–Dhamma (saddhammasavana) are also called the Dhamma of
the noble ones (Ariya–Dhamma) which is synonymous with Dhamma. Spoken by them,
leads us to become familiar with wise attention (yonisomanasikāra). The
practice of yonisomanasikāra results in maintaining a pure mind during all
situations that are encountered, with the thirty-seven requisites of
enlightenment (Bodhipakkhiya Dhamma) and also including wholesome Dhamma and
unwholesome Dhamma (kusala and akusala); for example: It is stated in the
Janavasabhasutta (DN II: 18) as the following way:
“Idha bho ekacco saṃsaṭṭho viharati kāmehi saṃsaṭṭho
akusalehi dhammehi. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi
karoti, dhammānudhammaṃ paṭipajjati. So ariyadhammassavanaṃ āgamma
yonisomanasikāraṃ dhammānudhammappaṭipattiṃ asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho
akusalehi dhammehi. Tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi
uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Seyyathāpi, bho, pamudā pāmojjaṃ
jāyetha, evameva kho, bho, asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi
dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho, bho, tena bhagavatā
jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho
sukhassādhigamāya.”
https://tipitaka.app/?a=ab4-57-ro
“First, take someone who lives mixed up with sensual
pleasures and unskillful qualities. After some time they hear the teaching of
the noble ones, properly attend to how it applies to them, and practice
accordingly. They live aloof from sensual pleasures and unskillful qualities.
That gives rise to pleasure, and more than pleasure, happiness, like the joy
that’s born from gladness. This is the first opportunity for achieving
happiness.”
“In the first place, Sirs, take a brother who is living in
indulgence in the pleasures of sense, in association with bad conditions. He on
a certain occasion hears the Aryan Truth, studies it and acquires both the main
and the subsidiary doctrines. Having come to this hearing, studying and
acquisition, he takes to a life detached from the pleasures of sense, not
associated with bad conditions. Under these circumstances he experiences ease
and more than ease, happiness. Just as a feeling of complacency may develop
into gladness, so does for him, under those circumstances, first ease arise,
and, then more than ease, happiness. This, Sirs, is the First Avenue for
arriving at Bliss manifested by the Exalted One … Buddha Supreme.”
https://suttacentral.net/dn18/en/tw_rhysdavids
Furthermore, this Sutta says ...
“‘puna caparaṃ, bho, idhekacco ‘Idaṃ kusala’nti yathābhūtaṃ
nappajānāti, ‘Idaṃ akusala’nti yathābhūtaṃ nappajānāti. ‘Idaṃ sāvajjaṃ idaṃ
anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāga’nti
yathābhūtaṃ nappajānāti. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi
karoti, dhammānudhammaṃ paṭipajjati. So ariyadhammassavanaṃ āgamma
yonisomanasikāraṃ dhammānudhammappaṭipattiṃ, ‘Idaṃ kusala’nti yathābhūtaṃ
pajānāti, ‘Idaṃ akusala’nti yathābhūtaṃ pajānāti. Idaṃ sāvajjaṃ idaṃ anavajjaṃ,
idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāga’nti
yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā
uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo
somanassaṃ. Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha, evameva kho, bho,
avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho,
bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo
anubuddho sukhassādhigamāya. Ime kho, bho, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.”
https://tipitaka.app/?a=ab4-57-ro
“Next, take someone who doesn’t truly understand what is
skillful and what is unskillful, what is blameworthy and what is blameless,
what should be cultivated and what should not be cultivated, what is inferior
and what is superior, and what is on the side of dark and the side of bright.
After some time they hear the teaching of the noble ones, properly attend to
how it applies to them, and practice accordingly. They truly understand what is
skillful and what is unskillful, and so on. Knowing and seeing like this,
ignorance is given up and knowledge arises. That gives rise to pleasure, and
more than pleasure, happiness, like the joy that’s born from gladness. This is
the third opportunity for achieving happiness.
These are the three opportunities for achieving happiness
that have been understood by the Buddha.”
“‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā
cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā
paññattā kusalassādhigamāya. Katame cattāro? Idha, bho, bhikkhu ajjhattaṃ kāye
kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
Ajjhattaṃ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā
vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṃ
abhinibbatteti. Ajjhattaṃ vedanāsu vedanānupassī viharati…pe… bahiddhā
paravedanāsu ñāṇadassanaṃ abhinibbatteti. Ajjhattaṃ citte cittānupassī
viharati…pe… bahiddhā paracitte ñāṇadassanaṃ abhinibbatteti. Ajjhattaṃ dhammesu
dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
Ajjhattaṃ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā
vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṃ
abhinibbatteti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā
sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.”
https://tipitaka.app/?a=ab4-61-ro
“What do the good gods of the Thirty-Three think about how
much the Buddha has clearly described the four kinds of mindfulness meditation
for achieving what is skillful? What four?
It’s when a mendicant meditates by observing an aspect of the
body internally—keen, aware, and mindful, rid of desire and aversion for the
world. As they meditate in this way, they become rightly immersed in that, and
rightly serene. Then they give rise to knowledge and vision of other people’s
bodies externally.
They meditate observing an aspect of feelings internally …
Then they give rise to knowledge and vision of other people’s feelings
externally.
They meditate observing an aspect of the mind internally …
Then they give rise to knowledge and vision of other people’s minds externally.
They meditate observing an aspect of principles
internally—keen, aware, and mindful, rid of desire and aversion for the world.
As they meditate in this way, they become rightly immersed in that, and rightly
serene. Then they give rise to knowledge and vision of other people’s
principles externally.
These are the four kinds of mindfulness meditation that the
Buddha has clearly described for achieving what is skillful.”
“Yāva supaññattā cime tena bhagavatā jānatā passatā arahatā
sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya
sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsaṅkappo sammāvācā
sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahaṅgehi
cittassa ekaggatā parikkhatā, ayaṃ vuccati, bho, ariyo sammāsamādhi saupaniso
itipi saparikkhāro itipi. Sammādiṭṭhissa bho, sammāsaṅkappo pahoti, sammāsaṅkappassa
sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo
pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti,
sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa
sammāvimutti pahoti.”
https://tipitaka.app/?a=ab4-63-ro
“… about how much the Buddha has clearly described the seven
prerequisites of immersion for the development and fulfillment of right
immersion? What seven? Right view, right thought, right speech, right action,
right livelihood, right effort, and right mindfulness. Unification of mind with
these seven factors as prerequisites is called noble right immersion ‘with its
vital conditions’ and ‘with its prerequisites’.
Right view gives rise to right thought. Right thought gives
rise to right speech. Right speech gives rise to right action. Right action
gives rise to right livelihood. Right livelihood gives rise to right effort.
Right effort gives rise to right mindfulness. Right mindfulness gives rise to
right immersion. Right immersion gives rise to right knowledge. Right knowledge
gives rise to right freedom.”
“Yañhi taṃ, bho, sammā vadamāno vadeyya – ‘Svākkhāto
bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo
viññūhi apārutā amatassa dvārā’ti idameva taṃ sammā vadamāno vadeyya. Svākkhāto
hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṃ
veditabbo viññūhi apārutā amatassa dvārā .
“‘ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme
aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi
sīlehi samannāgatā,
[ye cime opapātikā dhammavinītā sātirekāni
catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ
parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha
sakadāgāmino.”]
https://tipitaka.app/?a=ab4-63-ro
“If anything should be rightly described as ‘a teaching
that’s well explained by the Buddha, visible in this very life, immediately
effective, inviting inspection, relevant, so that sensible people can know it
for themselves; and the doors to the deathless are flung open,’ it’s this. For
the teaching is well explained by the Buddha—visible in this very life,
immediately effective, inviting inspection, relevant, so that sensible people
can know it for themselves—and the doors of the deathless are flung open.
Whoever has experiential confidence in the Buddha, the
teaching, and the Saṅgha,
[and has the ethical conduct loved by the noble ones; and
whoever is spontaneously reborn, and is trained in the teaching; in excess of
2,400,000 such Magadhan devotees have passed away having ended three fetters.
They’re stream-enterers, not liable to be reborn in the underworld, bound for
awakening. And there are once-returners here, too.”]
• The practice of loving kindness (mettā) in the presence of
objects that can cause anger (kodha).
• Control of lust (rāga) in the presence of the objects of
sensual pleasures.
• Being humble in situations where conceit (māna) could
arise.
The practice of yoniso-manasikāra leads to the ability to
change unwholesome thoughts to wholesome thoughts. What happens by the
development of yoniso-manasikāra? Every activity is endowed with the highest
quality of practicing according to the dhamma (dhammānudhamma-patipatti). The
thoughts, speech and actions are then in keeping with the dhamma.
https://www.dhammatalks.net/Books11/Ariyadhamma_Mahathera-Wholesome_Mental_Qualities.pdf
4.5.3. The Dhammānudhamma (Anudhamma) in the Anudhamma Suttas
(SN III 39–42)
Now, we are going to examine the Anudhamma concept appears in
the Anudhammasuttas.
1: SN III 42: Catutthaanudhammasutta
“Sāvatthinidānaṃ. “Dhammānudhammappaṭipannassa, bhikkhave,
bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya…
saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. Yo rūpe anattānupassī
viharanto…pe… rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti,
so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati
rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi,
parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi
dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.”
https://tipitaka.app/?a=cc0-208-ro
“For a monk practicing the Dhamma in accordance with the
Dhamma, what accords with the Dhamma is this: that he keep focused on not-self
with regard to form, that he keep focused on not-self with regard to feeling,
that he keep focused on not-self with regard to perception, that he keep
focused on not-self with regard to fabrications, that he keep focused on
not-self with regard to consciousness. As he keeps focusing on not-self with
regard to form... feeling... perception... fabrications... consciousness, he
comprehends form... feeling... perception... fabrications... consciousness. As
he comprehends form... feeling... perception... fabrications... consciousness,
he is totally released from form... feeling... perception... fabrications...
consciousness. He is totally released from sorrows, lamentations, pains,
distresses, & despairs. He is totally released, I tell you, from suffering
& stress.”
https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.042.than.html
2: SN III 39: Anudhammasutta
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno
ayamanudhammo hoti yaṃ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo
vihareyya, saññā nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya,
viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya…
saññāya… saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto
rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ
parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā,
parimuccati vedanā, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati
viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi
domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.”
https://tipitaka.app/?a=cc0-202-ro
“For a monk practicing the Dhamma in accordance with the
Dhamma, what accords with the Dhamma is this: that he keep cultivating
disenchantment with regard to form, that he keep cultivating disenchantment
with regard to feeling, that he keep cultivating disenchantment with regard to
perception, that he keep cultivating disenchantment with regard to
fabrications, that he keep cultivating disenchantment with regard to
consciousness. As he keeps cultivating disenchantment with regard to form...
feeling... perception... fabrications... consciousness, he comprehends form...
feeling... perception... fabrications... consciousness. As he comprehends
form... feeling... perception... fabrications... consciousness, he is totally
released from form... feeling... perception... fabrications... consciousness. He
is totally released from sorrows, lamentations, pains, distresses, &
despairs. He is totally released, I tell you, from suffering & stress.”
https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.039.than.html
4.5.4. The Anudhamma (Dhammānudhamma) Concept Appears in
Dhammapada.
There is a similar connection on the story of Dhammārāma in
Dhammapada. These verses are not distinct to the Mahāparinibbānasutta. They
also appear as verses 183–185 of Dhammapada.
4.5.5. Interpretation of Dhammapada – Verse 364: Dhammārāmatthera
Vatthu
“Dhammārāmo
dhammarato, dhammaṃ anuvicintayaṃ;
Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.”
https://tipitaka.app/?a=eb25-11-ro
“Verse 364: The bhikkhu who abides in the Dhamma, who
delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the
Dhamma, does not fall away from the Dhamma of the virtuous1.
1.
Saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of
Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara
Dhamma).
The Story of Thera Dhammārāma
While residing at the Jetavana monastery, the Buddha uttered
Verse (364) of this book, with reference to Thera Dhammarama.
When it was made known to the disciples that the Buddha would
realize Parinibbana in four months' time, most of the puthujjana bhikkhus
(i.e., those who had not attained any of the Maggas) felt extremely depressed
and were at a loss and did not know what to do. They just stayed close to the
Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the
name of Dhammarama who kept to himself and did not go near the Buddha. His
intention was to strive most ardently to attain arahatship before the passing
away of the Buddha. So he strove hard in Insight Meditation Practice. Other
bhikkhus, not understanding his attitude and his noble ambition, misunderstood
his behaviour.
Those bhikkhus took Dhammarama to the Buddha and said to the
Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any
affection or regard or reverence for you; he has been staying by himself while
all the time other bhikkhus are staying close to Your Venerable presence."
When other bhikkhus had said everything they wanted to say, Dhammarama
respectfully explained to the Buddha why he had not come to see the Buddha and
also reported that he had been striving his utmost in Insight Meditation
Practice.
The Buddha was satisfied and was very pleased with the
explanation and conduct of Dhammarama and he said, "My son, Dhammarama,
you have done very well. A bhikkhu who loves and respects me should act like
you. Those who made offerings of flowers, scents and incense to me are not
really paying me homage. Only those who practise the Dhamma are the ones who
truly pay homage to me."
Then the Buddha spoke in verse as follows:
Verse 364: The bhikkhu who abides in the Dhamma, who delights
in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma,
does not fall away from the Dhamma of the virtuous.
At the end of the discourse Thera Dhammarama attained
arahatship.”
https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=364
Dhammapada Verses 183, 184 and 185 – Anandattherapanha Vatthu
“183. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.
184. Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti
buddhā;
Na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto.
185. Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;
Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.”
https://tipitaka.app/?a=eb14-10-ro
“Verse 183: Not to do evil, to cultivate merit, to purify
one's mind - this is the Teaching of the Buddhas.
Verse 184: The best moral practice is patience and
forbearance; "Nibbana is Supreme", said the Buddhas. A bhikkhu does
not harm others; one who harms others is not a bhikkhu.
Verse 185: Not to revile, not to do any harm, to practise
restraint according to the Fundamental Instructions for the bhikkhus, to be
moderate in taking food, to dwell in a secluded place, to devote oneself to
higher concentration - this is the Teaching of the Buddhas.”
https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=183
Dhammapada Verses 19 and 20 – Dvesahayakabhikkhu Vatthu
“19. Bahumpi ce saṃhita bhāsamāno, na takkaro hoti naro
pamatto;
Gopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti.
20. Appampi ce saṃhita bhāsamāno, dhammassa hoti anudhammacārī;
Rāgañca dosañca pahāya mohaṃ, sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṃ vā, sa bhāgavā sāmaññassa hoti.”
https://tipitaka.app/?a=eb1-45-ro
“Verse 19: Though he recites much the Sacred Texts
(Tipitaka), but is negligent and does not practise according to the Dhamma,
like a cowherd who counts the cattle of others, he has no share in the benefits
of the life of a bhikkhu (i.e., Magga-phala).
Verse 20: Though he recites only a little of the Sacred Texts
(Tipitaka), but practises according to the Dhamma, eradicating passion, ill
will and ignorance, clearly comprehending the Dhamma, with his mind freed from
moral defilements and no longer clinging to this world or to the next, he
shares the benefits of the life of a bhikkhu (i.e., Magga-phala).”
https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=019
4.5.6. Dhammapariyāya
4.5.7. Dhammādāsa
MPS 2-8 [93.11-20]
“Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṅkareyya.
Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā
etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda,
dhammādāsaṃ*17 nāma dhammapariyāyaṃ desessāmi, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘Khīṇanirayomhi khīṇatiracchānayoni
khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo
niyato sambodhiparāyaṇo’ti.”*18
https://tipitaka.app/?a=ab2-103-ro
“It is not remarkable, Ānanda, that human beings should die.
But Ānanda, if each time
a person were to die and you were question the Tathāgata in this manner, it
would be wearisome for the Tathagata!
Therefore, Ānanda, I will teach you a Dhamma teaching called
the Dhamma Mirror, by which an accomplished noble disciple, if he wishes, could
by himself discern of himself, thus:
‘Destroyed is hell for me! Destroyed is the animal birth! Destroyed
is the realm of the departed! Destroyed is the plane of misery, the evil
destination, the lower realm! I am a streamwinner, not bound for the lower
world, destined for awakening, sure of liberation, bound for awakening!’
[And what, Ānanda, is this Dhamma Mirror, by which an
accomplished noble disciple, if he wishes, could by himself discern of himself,
thus:
‘Destroyed is hell for me! Destroyed is the animal birth for
me! Destroyed is the realm of the departed for me! Destroyed is the plane of misery,
the evil destination, the lower realm! I am a streamwinner, not bound for the
lower world, for awakening, sure of liberation, bound for awakening!’]”
[Footnotes - *17-18: *17 The Dhamma Mirror (dhamm’ādāsa) is
elsewhere called “the limbs of a Streamwinner" (sotāpannassa aṅgāni),
the qualities of one who has attained Streamwinning. For a shorter statement on
the limbs of a Stream-winner.
*18
Davids [1910:88, 99.14-25]
‘Now there is nothing strange in this, Ānanda, that a human
being should die; but that as each one does so you should come to me, and
inquire about them in this manner, that is wearisome to me. I will, therefore,
teach you a way of truth, called the Mirror of Truth, which if a disciple of
the Noble Ones possess He may, if he should so desire, himself predict of
himself:- “purgatory is destroyed for me, and rebirth as an animal, or a ghost,
or in any place of woe. I am converted; I am no longer liable to be reborn in a
state of suffering and am assured of hereafter attaining to the enlightenment
[of Arahantship].”]
MPSV (Mahāparinibbānasuttavaṇṇanā) on MPS 2.8 [544. 13-16]
“vihesāti tesaṃ tesaṃ ñāṇagatiṃ ñāṇūpapattiṃ ñāṇābhisamparāyaṃ
olokentassa kāyakilamathova esa, ānanda, tathāgatassāti dīpeti,
cittavihesā pana buddhānaṃ natthi. dhammādāsanti dhammamayaṃ ādāsaṃ. yenāti
yena dhammādāsena samannāgato.”*19
https://tipitaka.app/?a=fb2-106-ro
MPS 2-9 [93. 21-49]
“Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena
samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya …”
https://tipitaka.app/?a=ab2-104-ro
“And what, Ānanda, is this Dhamma Mirror, by which a noble
disciple, if he wishes, could by himself predict of himself, thus:”
“‘Khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto,
sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?”
“Destroyed is hell for me! Destroyed is the animal birth for
me! Destroyed is the realm of the departed for me! Destroyed is the plane of
misery, the bad destination, the lower realm! I am a stream winner, not bound
for the lower world, for awakening, assured of attaining awakening!’?”
“Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato
hoti …”
The Limbs of a Streamwinner. Here, Ānanda, the noble disciple
is processed in wise faith*20 in the Buddha thus:
[Footnotes - *19-20: *19 Yang-Gyu An [2005: 67.9-15] – 2.3.
Commentary on the Mirror of Truth This is indeed troublesome: He
explains that this, Ānanda, for the Tathāgata, would be physically
tiring, if he looked into the various future states, the various destinations,
the various rebirths of each of them. So it is said, “That Ānanda, for the
Tathāgata” Buddhas, however, do not get troubled psychologically. The
Mirror of Dhamma means the mirror consisting of Dhamma. By which:
endowed with that mirror of Dhamma.
*20
“Wise faith," (aveccappasāda). There are two kinds of faith (Saddhā): 1.
“Rootless faith" (amūlaka saddhā), baseless or irrational faith, blind
faith. (M 2:170); 2. “Faith with a good cause” (ākāravati saddhā), faith
founded on seeing (M 1:320,8, 401,23).]
“‘Itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno
sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho
bhagavā’ti.”
“So too, is he the Blessed One: for, he is an arhat, the
fully self-awakened one, accomplished in wisdom and conduct, well-farer, knower
of the universe, peerless guide of tamable persons, teacher of gods and humans,
awakened, blessed.”
“Dhamme aveccappasādena samannāgato hoti …”
“He is accomplished in
wise faith in the Dhamma thus:”
“‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko
opaneyyiko paccattaṃ veditabbo viññūhī’ti.”
“Well-taught is the true teaching of the Blessed One, to be
self-realized, timeless, for one to ‘come and see,’ leading onward, to be
personally known by the wise.”
“Saṅghe aveccappasādena samannāgato hoti …”
“He is accomplished in ‘wise faith’ in the monks thus:”
“‘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.”
“Of good conduct is the Blessed One’s holy community of
disciples; of upright conduct is the Blessed One’s holy community of disciples;
of right conduct is the Blessed One’s holy community of disciples; of proper
conduct is the Blessed One’s holy community of disciples. These four pairs of
persons, the eight Individuals are this Blessed One’s holy community of
disciples: worthy of offerings, worthy of hospitality, worthy of gifts, worthy
of salutation with the lotus-palms, an incomparable field of merit for the
world.”
“Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi
asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.”
“He is accomplished with moral virtues dear to the Noble
ones, unbroken, untorn, unmixed, spotless, liberating, praised by the wise,
untarnished, giving rise to concentration.”
“Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena
samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya …”
“This, Ānanda, is the Dhamma Mirror, by which an accomplished
noble disciple, if he wishes, could by him- self discern of himself, thus:”
“‘Khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto,
sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.”*21
“Destroyed is hell for me! Destroyed is the animal birth for
me! Destroyed is the realm of the departed for me! Destroyed is the plane of
misery, the bad destination, the lower realm! I am a streamwinner, not bound
for the lower world, destined for awakening, sure of liberation, bound for
awakening!”
MPSV on MPS 2.9 [544. 19-29]
[MPSV 1] “Khīṇāpāyaduggativinipātoti
idaṃ nirayādīnaṃyeva vevacanavasena vuttaṃ. Nirayādayo hi vaḍḍhisaṅkhātato
ayato apetattā apāyā. dukkhassa gati paṭisaraṇanti duggati. ye dukkaṭakārino,
te ettha vivasā nipatantīti vinipātā.
[MPSV 2] Aveccappasādenāti
buddhaguṇānaṃ yathābhūtato ñātattā acalena accutena pasādena. Upari padadvayepi
eseva nayo.
[MPSV 3] Itipi
so bhagavātiādīnaṃ pana vitthāro visuddhimagge vutto.
[MPSV 1] Ariyakantehīti
ariyānaṃ kantehi piyehi manāpehi. Pañca sīlāni hi ariyasāvakānaṃ kantāni honti,
bhavantarepi avijahitabbato. Tāni sandhāyetaṃ vuttaṃ. Sabbopi panettha saṃvaro
labbhatiyeva.”
https://tipitaka.app/?a=fb2-106-ro
[Footnotes - *21 T. W. Rhys Davids
[1910:88,99.26-40,100.1-19]: “What then, Ānanda, is this Mirror of Truth? [It
is the consciousness that] the disciple of the Arahants is in this world
possessed of faith in the Buddha.
Believing the Exalted One to be the Arahant, the
Fully–Enlightened One, Wise, Upright, Happy, World knowing, Supreme, the
Bridler of mens wayward hearts, the Teacher of gods
and men.
The Exalted and Awakened One. And that he [the disciple] is
possessed of faith in the Truth– believing the Truth to have been proclaimed by
the Exalted One, of advantage in this world, passing not away, welcoming all,
leading to salvation, and to be attained to by the wise, each one for himself.
And that he [the disciple] is possessed of faith in the Order-believing the
multitude of the disciple of the Exalted one who are walking in the four stages
of the noble eightfold path, the righteous, the upright, the just, the
Law-abiding- [94] believing this church of the Exalted One to be worthy of
honour, of hospitality, of gifts, and of reverence; to be the supreme sowing
ground of merit for the world; to be possessed of the virtues beloved by the
good, virtues which make men truly free, virtues which are praised by the wise,
are untarnished by the desire of future life or by the belief in the efficacy
of outward acts, and are conducive to concentration of heart.
This Ānanda, is the way, the Mirror of Truth, which if a
disciple of the noble ones possess he may, if he should so disciple, himself: –
‘purgatory is destroyed for me; and rebirth as an animal, or a ghost, or in any
place of woe. I am converted; I am no longer liable to be reborn in a state of
suffering and am assured of finally attaining to the enlightenment [of
Arahantship]’.”
*22In
the context of TriPiṭaka Literature, the term “Dhamma" encompasses the
complex set of meanings and interpretations. In Dāgha Nikāya Aṭṭhakathā,
(DA.1.p.205) it is said that “yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu
apatamāne dhāretīti dhammo.” (https://tipitaka.app/?a=fa2-335-ro) which means Dhamma upholds a person
who practices in accordance with the doctrine of Dhamma so that he would not
fall into the woeful existence (Apāya). In this case, Dhamma denotes the Noble
Path (Ariyamagga) and Nibbāna along with the Noble Fruition (Ariyaphala) as
its upmost sense (Paramattha).
In Dı̄gha Nikāya Aṭṭhakathā, (DA. I.p.92) it is said that “Tattha
dhammāti guṇe, desanāyaṃ, pariyattiyaṃ, nissatteti evamādīsu dhammasaddo
vattati.” (https://tipitaka.app/?a=fa1-320-ro) which means the word “Dhamma”
connotes moral virtue (Guṇa), doctrine (Desanā), course of learning (Pariyatti),
and non-being (Nissatta). In the case of “dhammo pāpeti suggatiṃ.” (https://tipitaka.app/?a=eh4-95-ro) which means “the moral conduct
causes to reach the good existence.” Dhamma refers to Guṇa, in the case of “dhammaṃ
vo, bhikkhave, desessāmi …” (https://tipitaka.app/?a=eq4-3-ro) which means “Monks, I will preach
doctrine …” Dhamma refers to Desanā, in the case of ““idha, bhikkhu, bhikkhu
dhammaṃ pariyāpuṇāti …” (https://tipitaka.app/?a=de7-18-ro) which means “Now monk pursues the
course of learning Dhamma, discourse, poem and verse, etc.” Dhamma refers to
Pariyatti, in the case of “Tasmiṃ kho pana samaye dhammā honti, khandhā honti, …”
(https://tipitaka.app/?a=2a2-140-ro) which means “at that time,
phenomena arise, aggregates arise,” Dhamma also refers to Nissatta.
In the context of Pāḷi grammar texts, a wide scope of the
grammatical evaluation of the term “Dhamma” can be seen. In Saddanītippakaraṇa,
(Saddanı̄ti. II. p. 337) it is said: “pariyattipaccayesu, guṇe nissattatāya ca;
Sabhāve ceva paññāyaṃ, puññe paññattiyampi ca. Āpattiyaṃ vikāre ca,
paccayuppannakepi ca; Saccasamādhipakati-ñeyyesu yuttiyampi ca; Visaye ceva
nibbāne, dhammasaddo pavattati.” (https://tipitaka.app/?a=ud3-494-ro)
The term “Dhamma” refers to the course of learning
(Pariyatti), cause (Paccaya), moral value (Guṇa), non-being (Nissattatā),
nature (Sabhāva), wisdom (Paññā), merit (Puñña), manifestation (Paññatti),
offense (Āpatti), alternation (Vikāra), the effect which arises from cause
(Paccauppanna), truth (Sacca), concentration (Samādhi), natural from (Pakati),
cognizable thing (Ñāyya), propriety (Yutti), the object of sense (Visaya), and
extinction (Nibbāna).
Though the meanings of Dhamma vary in different contexts, the
primary sense of Dhamma in TriPiṭaka literature emphasizes the fact that the
term “Dhamma” encompasses the fundamental interpretation, viz. the nature, law
of nature, act according to the law of nature, and fruit or benefit to be
derived from acting in accordance with the law of nature. On the other hand,
the term “Dhamma” refers to doctrine (Desanā) particularly in the case of “Dhammapariyāya”.
[Footnotes - *22 Yang-Gyu An [2005:51, 67.16-23,
68.1-9]
[MPSV 1] Finished with downfall, bad destination, relapse:
This is said simply as synonyms for hell and so forth. Hell, etc., are called
downfalls (apāya) because they are devoid (apeta) of access (aya), which is a
term for prosperity. They are called bad destination (duggati) because they are
called relapses (vinipāta) because helplessly (vi-vasā) malefactors lapse (ni
√ pat) into them.
[MPSV 2] With unwavering faith (avecca-ppasādena): With
immovable and unfailing faith by understanding the virtues of the Buddha for
what they are.
[MPSV 3] The same thing is true of the next two formulae in
the text. It is thus that the Blessed One and so on: the extensive
exposition on this is in the Visuddhimagga.
[MPSV 4] With things lovable to the Noble: With things
lovable, dear, and pleasant to the noble. The five precepts are indeed lovable
to the disciples of the Noble One. This is said with reference to them, because
they would not be given in the transition from one life to another
(bhav’antare). But here every form of restraint is included.]
4.5.8. Pariyāya
The term “Pariyāya” is derived from the root “I" along
with the prefix “Pari.” (Pāli-English Dictionary, p.56.) Literally, it means “to
go round.” In the context of TriPiṭaka Literature, the explanation of the term
“Pariyāya” is found in detail. In Vinaya Aṭṭhakathā (VA. I. p.103), it is said
that “pariyāyasaddo desanā-vāra-kāraṇesu vattati.” (https://tipitaka.app/?a=3a1-138-ro) which means the term “Pariyāya”
encompasses discourse (Desanā), turn (Vāra), and cause (Kāraṇa). In the
sentence “madhupiṇḍikapariyāyotveva naṃ dhārehī” (https://tipitaka.app/?a=3a1-138-ro), which means “You should understand
that it is the discourse of Madhupiṇdika”. Pariyāya refers to Desanā. In the
sentence ““kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ
pariyāyenā”ti?” (https://tipitaka.app/?a=bc4-73-ro) which means “Ānanda, whose turn is
it to instruct the ordained nuns?” Pariyāya refers to Vāra. In the sentence “Sādhu,
bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu …” (https://tipitaka.app/?a=1a2-346-ro) which means “Please, Reverend, the Lord
is requested to tell another cause …” Pariyāya also refers to Kāraṇa.
In SāratthaT̄ı̄kā, (SāT.. I. p.339.) it furthers the
explanation of the term Pariyāyā” in de tail. First, Pairyāya refers to
Desanā for the fact that “pariyāyeti desetabbamatthaṃ avagameti bodhetīti
pariyāyo, desanā.” which means “It makes the meaning (Attha), which should be
taught, to be understood. This is called Pariyāya – Instruction; preaching; a sermon
or discourse.” Second, Pariyāya refers to Vāra for the fact that “Pariyāyati
aparāparaṃ parivattetīti pariyāyo, vāro.” which means “It repeats successively.
This is called “Pariyāya.” Third, Pariyāya refers to Kāraṇa for that fact
that “Pariyāyati attano phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ
gacchatīti pariyāyo” which means “It happens by grasping its own result. This
is called Pariyāya”.
[“ayañhi pariyāyasaddo desanāvārakāraṇesu vattatīti ettha
pariyāyeti desetabbamatthaṃ avagameti bodhetīti pariyāyo, desanā.
Pariyāyati aparāparaṃ parivattetīti pariyāyo, vāro. Pariyāyati attano
phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ gacchatīti pariyāyo, kāraṇanti
evaṃ pariyāyasaddassa desanāvārakāraṇesu pavatti veditabbā.”
(https://tipitaka.app/?a=5a1-499-ro)]
In general, the meaning of Pariyāya can be seen as
arrangement, disposition, order, succession, turn, course, way, habit, quality,
property, discussion, instruction, method (of teaching), discourse, etc.
according to Pāli dictionaries (Abhidhāna). (Pāli-English Dictionary, p.56)
Particularly in the case of Dhammapariyāya, the term “Pariyāya” refers to
discourse of exposition (Desanā).
4.5.9. The Lord Buddha’s Dhammapariyāya
The account of Dhammapariyāya is originated from the
Buddha’s Dhammadesanā since the Buddha applies this term when he teaches Dhamma
by saying that He will expound such and such Dhammpariyāya. (“tasmātihānanda,
dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi” (https://tipitaka.app/?a=ab2-103-ro - D.II. p.79). In
Sampasādanı̄yasutta, (https://tipitaka.app/?a=ac4-63-ro - D.III. p.96) “tesamimaṃ
dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī” The Buddha
encourages Sāriputta Thera to teach Dhammapariyāya regularly to monk
(Bhikkhu), nun (Bhikkhunı̄), layman (Upāsaka), and laywoman (Upāsikā) who
mistrust the Buddha so that their doubt will be cleared after hearing
Dhammapariyāya. In Ñātikasutta, “Atthasaṃhito ayaṃ, bhikkhu, dhammapariyāyo
ādibrahmacariyako” (https://tipitaka.app/?a=cb0-348-ro - S.I. p.303) “the Buddha instructs
a Bhikkhu to learn and memorize Dhammapariyāya as it is beneficial and
fundamentals of the noble conduct of life (Brahmacariya). In the same way, King
of Deva (Sakka) told Uttara Thera that Dhammapariyāya relies on four types of
assembly (Parisā), namely Bhikkhu, Bhikkhunı̄, Upāsaka, and Upāsikā.
Therefore, Dhammapariyāya should be learnt and memorized as it is beneficial
and fundamentals of Brahmacariyaka. (Uttaravipattisutta - https://tipitaka.app/?a=dh0-89-ro - A.III. p.14)
In accordance with the usage of the Buddha and his disciples,
Cariyāpiṭaka-aṭṭhakathā provides the commentary on Dhammpariyāya by explaining
that “dhammapariyāyanti dhammadesanaṃ dhammabhūtaṃ vā kāraṇaṃ.” (https://tipitaka.app/?a=jl3-548-ro) which means “Dhammapariyāya
denotes the doctrine of Dhamma.” (CaA. p.327.) In Aṭṭhakādinipāta-aṭṭhakathā,
(AA.III. p.340.) it is explained that “dhammapariyāyanti saṃsappanassa kāraṇaṃ
desanāsaṅkhātaṃ dhammadesanaṃ.” (https://tipitaka.app/?a=ij14-4-ro) which means “Dhammapariyāya refers
to the doctrine of Dhamma which is regarded as exposition (Desanā).” In Saṃyuttanikāya
Ṭīkā, (ST.II. p.88) it is said that “‘dhammapariyāyanti dhammakāraṇa’nti,
pariyattidhammabhūtaṃ visesādhigamassa hetunti attho.” (https://tipitaka.app/?a=mb0-286-ro) which means “Dhamma pariyāya
refers to the course of learning Dhamma which is the cause of the attainment of
a higher state.” In addition, Saṃyuttanikāya Ṭīkā explains that “dhammo ca so
pariyattidhammattā pariyāyo cāti dhammapariyāyo, taṃ dhammapariyāyaṃ.” (https://tipitaka.app/?a=md0-193-ro) which means “Dhammapariyāya refers
to Dhamma and its exposition of the theoretical learning of Dhamma
(Pariyatti).” (ST.II. p.305) Based on these facts, it can be understood that
Dhammapariyāya refers to a particular teaching of the Buddha and it is a part
of the doctrine of Dhamma (Dhammadesanā) which represents the entire teachings
of the Buddha.
In general, Dhammadesanā can be categorized into two: The
brief (Saṅkhitta) and The detailed (Vitthāra). (“saṃkhittena ca vitthārena
ca.” - https://tipitaka.app/?a=db1-8-ro - A.I. p.55.) A discourse in which
only contents are taught is called Saṅkhitta Dhammadesanā. A discourse in
which contents are explained in detail is called Vitthāra Dhammadesanā. In
fact, a discourse which is explained in detail with or without contents is
called Vitthāra Dhammadesanā. It is said that Saṅkhitta Dhammadesanā is
designed for those who possess higher knowledge and Vitthāra Dhammadesanā is
designed for those who possess lower knowledge. (https://tipitaka.app/?a=ib1-7-ro - AA.II. p.11.) Apart from the category,
Dhammadesanā is boundless. In Upakasutta, (“Tattha aparimāṇā padā aparimāṇā
byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalanti; itipidaṃ
akusalaṃ pahātabbanti; itipidaṃ kusalanti; itipidaṃ kusalaṃ bhāvetabbanti.” - https://tipitaka.app/?a=dd18-60-ro - A.I. p.501) the Buddha stated that
Dhammadesanā was unlimited when he taught the nature of the unwholesome state
(Akusala), the wholesome state (Kusala), the way how to eradicate Akusala, and
the way how to cultivate Kusala.
After the demise of the Buddha, members of the Saṃgha arrange
the entire Dhammadesanā of the Buddha into three main divisions: The basket of
discipline (Vinayapiṭaka), The basket of discourses (Suttapiṭaka) and The basket
of higher doctrine (Abhidhammapiṭaka). Vinayapiṭaka is called the doctrine of
order (Āṇādesanā) since the Buddha instructs rules of Vinaya under his
commands. Suttapiṭaka (Suttantapiṭaka) is called the doctrine of the
appellation (Vohāradesanā) since the Buddha teaches discourses of Suttanta
with excellence in language. Abhidhammapiṭaka is called the doctrine of
ultimate sense (Paramatthadesanā) since the Buddha delivers higher level of Dhamma
with excellence in the ultimate truth. When the Buddha instructs monastic rules
of code (Vinaya), He is overwhelmed by great compassion (Mahā Karuṇā) for the
Saṃgha. Thus, the doctrine of Vinaya (Vinayadesanā) is regarded as the
dominance by compassion (Karuṇāppadhānā). Suttantadesanā is regarded as the
dominance by compassion and wisdom (Karuṇāpaññāppadhānā) since the Buddha
delivers discourses of Dhamma with wisdom (Paññā) by which he can analyze
living beings’ inclination (Āsaya), predisposition (Anusaya), disposition
(Adhimutti), character (Carina), etc., and Karuṇā toward them. Paññā which
can clarify the ultimate sense of phenomena in reality (Parmattha Dhamma)
arises in the Buddha when the Buddha expounds the Higher Dhamma. Thus,
Abhidhammadesanā is regarded as the dominance by wisdom (Paññāppadhānā).
With regard to the delivery of Dhammadesanā, the Buddha gives a simile in
Gilāna Sutta (https://tipitaka.app/?a=dc2-16-ro) that there are three types of
patient: One patient does not recover from his sickness whether he acquires
proper diet, medicine, and care or not. One patient does recover from his
sickness whether he acquires all these things or not. One patient recovers from
his sickness only if he acquires proper diet and medicine.
The Concept in Retrospect (except Dictionaries)
# Regarding the following quotation “Practicing with
a view to attaining the Dhamma in accordance with the Dhamma” which appears (should have appeared)
in several Suttas (Sutta translation); When considering and summerising all the following
quotations in Pali (preceded by English translation in a nutshell):
The former (Dhamma
=) is The Nine Supra Mundane (Super-Mundane) (Navalokuttara)
Dhamma/States and The latter (Dhamma
= Anudhamma
=) is Every Right
Practice till 'Maturity-Moment' (Gotrabhū-citta), according to The True
Doctrine leading to Nibbana [including Dana-Sila-(Samata-Vipassana)Bhavana /
Alms-giving-Moral Practice-(Tranquility-Insight)-Meditation, etc.], sometimes
Vipassana only though.
# The Atthasālinī (Commentary on Dhammasaṅgaṇī) summarizes
different meanings of the word Dhamma: The Scriptures (pariyatti); Cause, condition,
reason, root-condition (hetu); Virtue, quality (guna); Soulless, 'I'-less
(selfless/Not-self/none-self / egoless / person-less), Being-less (animal-less
/ creature-less) [nissatta]; Lifeless (nijjīva), etc.
"dhammasaddo panāyaṃ pariyattihetuguṇanissattanijjīvatādīsu
dissati."
https://tipitaka.app/?a=4a2-9-ro
# The practitioners of the Dhamma who follow the Dhamma means
They who follow Insight Meditation according to The Noble Doctrine which taught
by The Buddha The greatest that leads to Nibbāna the final bliss.
"dhammānudhammapaṭipannāti ariyadhammassa anudhammabhūtaṃ
vipassanādhammaṃ paṭipannā."
https://tipitaka.app/?a=fb2-145-ro
# There, the practitioner of the Dhamma who follows the
Dhamma means One who follows Every Right Practice till One of the four
Supermundane paths or Arahatta-magga (the path to Emancipation) as a
pre-part(s) of The Nine Supramundane States – All These religious practices can
be one-worded as Pubbabhāgapaṭipadā (the former part practice / the previous
practice / the preliminary or preparatory practice / the mundane preliminary
portion of the path).
"tattha dhammānudhammappaṭipannoti navavidhassa
lokuttaradhammassa anudhammaṃ pubbabhāgapaṭipadaṃ paṭipanno. Sāyeva pana paṭipadā
anucchavikattā “Sāmīcī”ti vuccati. Taṃ sāmīciṃ paṭipannoti sāmīcippaṭipanno.
tameva pubbabhāgapaṭipadāsaṅkhātaṃ anudhammaṃ carati pūretīti
anudhammacārī."
https://tipitaka.app/?a=fb2-249-ro
"pubbabhāgapaṭipadāti ca sīlaṃ ācārapaññatti dhutaṅgasamādānaṃ
yāva gotrabhuto sammāpaṭipadā veditabbā."
https://tipitaka.app/?a=fb2-249-ro
"paṭipanno hotīti ettha sīlato paṭṭhāya yāva
arahattamaggā paṭipannoti veditabbo. dhammānudhammappaṭipannoti lokuttarassa
nibbānadhammassa anudhammabhūtaṃ paṭipadaṃ paṭipanno. anudhammabhūtanti
anurūpasabhāvabhūtaṃ."
https://tipitaka.app/?a=hb0-128-ro
A few examples for different meanings in different contexts.
# Considering ‘Dhammassānudhammanti’, in this Sutta, Dhammo
means the path to emancipation (arahatta-magga) and Anudhamma means the rest of
three (3) supermundane paths (ariya-maggas*) and (the rest of three - 3)
supermundane fruits (ariya-phalas), they were obtained successively.
[*"ariya-magga, m. (sa. ārya + mārga), the sublime path
(ɔ: sotâpatti-magga .... arahatta-magga), but generally = ariyo aṭṭhaṅgiko
maggo = The Noble EightFold Path."]
"dhammassānudhammanti imasmiṃ sutte dhammo nāma
arahattamaggo, anudhammo nāma heṭṭhimā tayo maggā tīṇi ca sāmaññaphalāni, tāni
paṭipāṭiyā paṭilabhīti attho."
https://tipitaka.app/?a=gb4-82-ro
# If we take Dhammassa Cānudhamman, here Dhammo means
Omniscience, and Anudhamma means Declaration to the public.
"dhammassa cānudhammanti idha sabbaññutaññāṇaṃ dhammo
nāma, mahājanassa byākaraṇaṃ anudhammo nāma."
https://tipitaka.app/?a=gb2-3-ro
# When we take Dhammassa Cānudhammaṃ Byākarontīti, here
Dhammo refers to The speech which was once/already spoken of, and Anudhammo
means The listener was restated.
"dhammassa cānudhammaṃ byākarontīti ettha dhammo nāma
kathitakathā, anudhammo nāma kathitassa paṭikathanaṃ."
https://tipitaka.app/?a=ic5-16-ro
# Sometimes, Dhamma is called to/for Merit - puñña/kusala,
Meritorious deed - puñña/kusala, or Kammically wholesome action - puñña/kusala.
Sometimes, all/only things/states Conditioned (saṅkhatā dhammā) are called
Dhamma.
"dhammoti dānādipuññadhammo."
https://tipitaka.app/?a=jq4-3-ro
"sabbe dhammāti sabbe saṅkhatā dhammā."
# Dhamma also carries out the meaning of Maintaining,
Bearing, Sustaining, and Keeping up etc.
"... dhāraṇaṭṭhena dhammoti ..."
https://tipitaka.app/?a=me0-67-ro
https://tipitaka.app/?a=nb3-43-ro
https://tipitaka.app/?a=pc1-25-ro
Ciraṃ Tiṭṭhatu Saddhammo! – May The
True Doctrine Last Forever!"