Namo tassa bhagavato arahato sammāsambuddhassa

Introduction to 3.1.6
(Perfectly Pure - 2)

Imāya dhammānudhammapaṭipattiyā Buddha pūjemi

By this practice of walking on the path of Dhamma uprightly I pay respect to Buddha.

Anyone desirous to express his deep respect towards the Buddha and to show his gratitude should do so by following and applying that utterly pure Dhamma. After his last meal, at Kusinārā, before the Buddha finally passed away, according to the Mahāparinibbānasuttaṃ, nature embellished itself and displayed signs of deep respect by blooming with rare flowers, sandalwood powder, and heavenly music filled the atmosphere. Here the Buddha addressed the Venerable Ānanda and told him that this was not the proper way that one’s respect towards a Tathāgata should be expressed nor was he properly venerated, esteemed, honoured or worshiped in this way.

Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito[1] vā pūjito vā apacito[2] vā”.

The Buddha told Ānanda that the only way for everyone, householder or Bhikkhu alike, to properly honour the Buddha was:

“Yo kho, ānanda, bhikkhu vā bhikkhunī upāsako vā upāsikā vā dhammānudhammappaṭipanno[3] viharati sāmīcippaṭipanno anudhammacārī[4], so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.

“Whoever, Ānanda, whether Bhikkhu or Bhikkhunī, lay male disciple or lay female disciple practices the Dhamma accordingly, lives uprightly to the Dhamma and dwells in the Dhamma, he is paying his respect towards the Tathāgata, he expresses his veneration, he honours, reveres, esteems him and pays his highest reverence. Therefore, Ānanda, thus you should train yourself: We shall practice the Dhamma accordingly, we shall live uprightly to the Dhamma and dwell in the Dhamma!”

Thus, dhammānudhammappaṭipanno, living uprightly in the Dhamma for Bhikkhus and Bhikkhunis demands completely fulfilling perfect morality, following certain practises in order to perform perfect conduct as a member of those who have changed their linage:–sīlaṃ ācārapaññatti[5] dhutaṅgasamādānaṃ[6] yāva gotrabhuto[7] sammāpaṭipadā veditabbā–by not violating their rules of training in the slightest degree so they are called: living in accordance with Dhamma:–aṇumattampi[8] na vītikkamati, ayaṃ dhammānudhammappaṭipanno nāma.

For layman or laywoman dhammānudhammappaṭipanno, according to the commentary, living uprightly in accordance to Dhamma demands:

Yo pana tīsu saraṇesu, pañcasupi sīlesu, dasasu sīlesu[9] paripūrakārī[10] hoti, māsassa aṭṭha uposathe karoti, dānaṃ deti, gandhapūjaṃ mālāpūjaṃ karoti, mātaraṃ pitaraṃ upaṭṭhāti, dhammike samaṇabrāhmaṇe upaṭṭhāti, ayaṃ dhammānudhammappaṭipanno nāma. Upāsikāyapi eseva nayo.

Who takes refuge in the three gems, fulfils perfectly the five sīla as well as the ten sīla, performs his Uposatha[11] every eighth (day) of a month, gives generously, makes offerings of perfumes and garlands, supports mother and father,
supports upright ascetics and Brahmins, and that one practices the Dhamma accordingly. The same holds true for a laywoman.

Although this inclusion of offeringsgandhapūjaṃ mālāpūjaṃ karotias performance of material worship by the commentator remains rather dubious it may also point to the fact that devotional offerings by the time of Buddhaghosa for lay people were of common practise (see lesson 2.1.11), especially as the remaining advise supports the emphasis that the Buddha always gave for the practical application of Dhamma, even for laypeople. This insertion remains especially obscure, because at the same time the same commentary explains why the Bhagavā rejected such kind of worship. He did it out of compassion for his assembly and followers and because he wanted the sāsana to last for a long period:Parisānuggahena[12] ceva sāsanassa ca ciraṭṭhitikāmatāya[13].If the Bhagavā had not rejected this kind of whorship in this way:Sace hi bhagavā evaṃ na paṭikkhipeyya[14], anāgate sīlassa āgataṭṭhāne[15] sīlaṃ na paripūressanti[16], samādhissa āgataṭṭhāne samādhiṃ na paripūressanti, vipassanāya āgataṭṭhāne vipassanāgabbhaṃ[17] na gāhāpessanti[18].–then there would not have been any condition in future for the practice of sīla and no attainment of sīla, there would not have been any condition for the practice of samādhi and no attainment of samādhi and there would have been any condition for the practice of Vipassanā that would cause to conceive Vipassanā.Upaṭṭhāke[19] samādapetvā[20] pūjaṃyeva kārentā viharissanti. Āmisapūjā ca nāmesā sāsanaṃ ekadivasampi …… na sakkoti.–It would have caused their attendants to live by performing worship only, which is called material worship and cannot sustain the sāsana even for a single day.

May these utterly pure and utterly spotless eight Dhammas of the Dutiyaparisuddhasuttaṃ, that arise only while the Vinaya and the Tathāgata exist, be applied still today. Because it was said: –Yena kammaṃ kataṃ, tasseva hoti. Sammāpaṭipatti pana tathāgatassa anucchavikā[21] pūjā. Sā hi tena patthitā[22] ceva, sakkoti sāsanañca sandhāretuṃ.–Whatever deed performed, is only that of the doer. It is this perfect conduct that is to pay one’s appropriate respect to the Tathāgata. This is exactly what he desired and what can maintain the sāsana!

[1] māneti: to revere, honour

[2] apaciyati: to be esteemed, honoured (passive)

[3] dhammānudhammappaṭipanno: dhamma + anu +dhamma +p + paṭipajjati (pp): dhamma + accordingly + the dhamma + following, acting, embracing

[4] anudhammacārino: anu + dhamma + cārino: in accordance + dhamma + walking, acting

[5] ācārapaññatti: ācāro + paññatti: practice; right conduct + precept, ordinance, regulation

[6] dhutaṅgasamādānaṃ: dhutaṅga + samādānaṃ: certain ascetic practices + taking, acquiring (the 13 dhutaṅga were additional but non compulsory practices that the Buddha taught in order to enable reducing one's needs, thus helping those who adopted these practices to get detached from pride, greed, and aversion. (dhuta-abandon; aṅga-part of a state of mind). Some of these were to wear abandoned robes; collecting almsfood without neglecting any house nor with making a choice; or solely dwelling in the forest or at the roots of a tree etc. The aim of these practices was to provide an environment as auspicious as possible for renunciation and meditation.

[7] gotrabhuto: who is in a fit state to receive sanctification, becoming of the lineage.

[8] aṇumatto: small, least

[9] dasasu sīlesu: the ten sīla are: pāṇātipātā veramaṇi; adinnādānā; kāmesumicchācārā; musāvādā; pisuṇāya vācāya; pharusāya vācāya; samphappalāpā; abhijjhāya; byāpādā; micchādiṭṭhiyā veramaṇi. At times they get mistaken with the ten dasa sikhāpadāni of a novice.

[10] paripūrakārī: paripūra + kārī: full, perfect + doing

[11] uposatha: as it was mentioned earlier (lesson 1.3.9) for a housholder these were the days when they offfered food to the Bhikhus or invited them to a meal in their house, ideally took the eight precepts and dedicated themselves to meditation, preferably with the moon cycle. Usually these Uposatha days are every eighth day of the month, the full and new moon and the two quarter moons in between. Some traditions observe Uposatha six times a month with the final two days of each lunar month.

[12] parisānuggahena: parisā + anuggahena: assembly, company + patronage; help

[13] ciraṭṭhitikāmatāya: ciraṭṭhitiko + kāmatāya: lasting, enduring + out of desire

[14] paṭikkhipati: to refuse, to reject

[15] āgataṭṭhāne: āgata + ṭ + ṭhāne: (pp.) having arrived, having attained + state, condition

[16] paripūressanti: (fut.) to complete, to attain

[17] vipassanāgabbhaṃ: vipassanā + gabbhaṃ: vipassanā + the womb, interiour, private chamber, foetus

[18] gāhāpessanti: cause to be taken; to deliver to

[19] upaṭṭhāke: servant, attendant

[20] samādapeti: (caus.) to incite, rouse

[21] anucchavikā: suitable, appropriate,

[22] patthitā: (pp.) wished for, desired


Pāli lesson (with audio) 3.1.6

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Last modified: Monday, 14 December 2015, 8:31 AM