Exploring the Path - Pāli Course

Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī;
Ninnagā¹ vāciravatī, mahī vāpi mahānadī.²
Sakkuṇanti³ visodhetuṃ, taṃ malaṃ idha pāṇinaṃ;
Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.⁴

Neither Ganges nor Yamunā, not Sarabhū or Sarassathī;
Not the river Aciravatī, or the great river of Mahī;
Are able to wash away the impurities in beings here in this world;
Only the waters of sīla can clear out the stain in living beings.

The intent of the examples chosen for this lesson, which are taken from the chapter Sīlaniddeso in the Visuddhimaggo, is to illustrate how easy it can be to inadvertently fail at safeguarding sīla. The chapter is subtitled Ājīvapārisuddhisīlaṃ and highlights purification of livelihood by referring to the life and conduct of Bhikkhus. Though reading these instances with the proper intention, they should stir any lay person towards honest self-reflection:⁵

•  How often in one’s daily life does one fall prey to incorrect transactions by taking refuge to self-deception and excuses?

•  How often does one speak, hint, flatter out of covetousness, how often does one slightly vary from the truth for a ‘good’ purpose?

•  How often does one use words and methods out of expectation and hope for potential future gains?

The selection deals in great detail with potential dangers towards crushing the proper livelihood of a monk, who may fall prey to unhealthy methods, caused by the wish to acquire requisites or revenue, resting places or admiration.⁶ These are also mentioned in the Kuhakasutta⁷ as depriving a Bhikkhu from gain, good renown and respect. Out of the five negative illustrations of misconduct, examples are quoted here that refer to kuhanā and nemittikatā.⁸

All patterns reveal minutely how easily one could fall prey to various kinds of dormant impurities, which present themselves as desire for sustenance gained through improper methods. They hide and cover in dishonest self-deception.⁹ These minor and major transgressions may even escalate into intentional hypocrisy where a monk may be invited to accept robes, bedding, etc. but refuses, especially because he eagerly desires them.¹⁰ His intention is to deport himself as an extremely modest monk who hardly accepts any donation. Only in rare circumstances he would consent because that will involve great merits for the donor. But eventually the monk complies by convincing the donors that he finally will accept the gifts only out of special compassion towards them:

So evamāha – ‘tiṇṇaṃ sammukhībhāvā¹¹ saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.

Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako,¹² sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti, na mayhaṃ iminā attho. Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī’ti.

He says: “Three conditions need to be fulfilled that a faithful householder gains much merit: Having devotion generates much merit. Giving donations generates much merit. The presence of someone being worthy of gifts generates much merit.

Now, you have all the devotion, the gift is available and I, as the recipient, am present. Therefore, if I was not to accept this gift the merits that could be derived thereof would be annihilated through me. So out of compassion for you I will accept this gift!”

While it is so easy for a Bhikkhu to fall prey to his desires, how much more difficult it seems for a householder, within a vast field of opportunities, to fall victim to craving on a daily, if not a moment-to-moment, basis! These are the subtle dangers where an upright follower of the path should put forth special resolution to maintain all necessary and correct means for sammā-ājīvo:

So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.

So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati.¹³