Namo tassa bhagavato arahato sammāsambuddhassa

Introduction to 3.7.12 Assājānīyasuttaṃ -
Eight Extolled Virtues that Qualify a Follower of the Path –
Working in a balanced way!

 

     The Assājānīyasutta from the Aṭṭhakanipātapāḷi of Aṅguttaranikāyo closes this chapter of selections and thoughts referring to terminologies in Pāli when conveying sammā vāyāmo, viriya, and padhāna: energy, endeavor, effort, perseverance and the striving one has to undertake.

     In the Assājānīyasutta the Buddha highlights eight qualifying attributes of a well-trained horse worthy of a king and compares these with the eight virtues expected of a Bhikkhu. Developing these will make him an inspiring example and worthy of being a valuable member of the Saṅgha. After the first seven attributes as designated in the text are highlighted the Buddha concludes with the eight’s quality: strong determination of maintaining one’s chosen posture, even if one’s bones may get scattered.

     One should keep in mind that here the Buddha addresses contemporary Bhikkhus of high standing and developed perfections.¹

     One likewise should be reminded of the advice to the Venerable Soṇa where the Buddha once more emphasized proper understanding of balanced endeavor to achieve one’s objective: … ‘putting forth too strenuous energy is conducive to restlessness, if energy is being put forth too sluggish it is conducive to slothfulness!’²

     Likewise the art to be learned is cultivating consistency of balance in the five controlling faculties –indriyasamattapaṭipādanā– exerting efforts by mastering the faculties evenly. It is one of the obligatory pre-requisites for the development of the Satta Bojjhaṅga³.

     When the previous lesson pointed to the perfections of a Bodhisatta and to the high qualities of the Buddha’s contemporaries it wanted to inspire earnest followers of the path to follow their example with patience, persistence and equanimity. But one has to keep in mind that progress depends on the pārami one holds in store. Too high expectations not in line with these may lead to disappointment and frustration on one’s path while skillful application of one’s own abilities in one’s practice with no doubt will beget proper achievements. One has to understand one’s own limits - depending on one’s own developed qualities one can always try to go beyond! But once devotion and wisdom do not go hand in hand and equanimity is not maintained, once energy is not combined harmoniously with concentration or proper awareness has forgotten its right (samma) object⁴ - even the strongest determination may not lead onward.

     One should always likewise remember all the consecutive blessings that the Buddha stressed for householders when a certain devatā had been sent by Sakka to meet him during his stay at Sāvatthi in the Jetavane park. She intended to solve the riddle⁵ that had caused ongoing discussion among the gods, the open question what would lead to the highest welfare for beings and what was supposed to be the highest blessing.⁶ While the first verse of the Maṅgalasutta summarizes what has been one of the basic ‘benefactors’ for the satta bojjhaṅgā-:

“Asevanā ca bālānaṃ, paṇḍitānañca sevanā;

Pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttamaṃ.”⁷

- the Buddha likewise proceeded with all the necessary steps in chronological order that were to be achieved by a householder. Evading unsuitable contact und unwholesome environment but engaging in suitable and wholesome company was pointed out as the foundation for further progress⁸. It points likewise to the fact that wholesome company is not only half of the Holy Life for a monk but all of it⁹. This holds true for a householder as well that staying away from unwholesome company but embracing and upholding wholesome friendship which is the base of substantial backing for supportive progress.¹⁰ Likewise a layperson should then further enforce all the further steps up to:

‘‘Tapo ca brahmacariyañca, ariyasaccāna dassanaṃ;

Nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.

where nibbāna can be and is being achieved!

     The Buddha summarizes as the core of his teaching that being fully aware and maintaining constant and thorough actual understanding of impermanence on the sensational level is the work of a meditator. Then there is nothing else left to be done other than waiting for the proper time to ripen – one does his/her job in a balanced way and maintains calm and patience:

Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.

Ayaṃ vo amhākaṃ anusāsanī.¹¹