Exploring the Path - Pāli Course

Nidhīnaṃva¹ pavattāraṃ,² yaṃ passe vajjadassinaṃ;³
Niggayhavādiṃ⁴ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;⁵
Tādisaṃ bhajamānassa,⁶ seyyo hoti na pāpiyo.⁷

A wise one who reveals one’s faults and openly rebukes,
Should be considered as one, who reveals a hidden treasure,
Such acquaintance should be embraced,
Because for someone who associates with such a person it will be for the better, not the worse.

Whenever people associate under the same perspective with a shared purpose, pursue a common aim, especially if they are spiritually aspiring to the same goal, honest openness, candid unanimity and reciprocal empathy form the ideal foundation for their striving. Amongst Bhikkhus, especially at the time of the Buddha with their high achievements such an invitation and request to others to open disapproval of whatever might have been performed or expressed wrongly, intentionally or unintentionally, even if only suspected, is an inspiring model to gain support through sympathetic admonishment. The volition of such criticism, based on insight, goodwill, compassion, right intention and unblemished efforts to help will strengthen and consolidate brothers and sisters walking on the path and can only be a true benefit. With the introduction of the Pavāraṇā at the termination of the vassa (rains retreat) the Buddha instructed his monks to reinforce, foster and boost their solid common base.⁸

When Ānanda once asked the Buddha about having virtuous friends, kalyāṇamittā,⁹ the Buddha gave the following reply:

“Sakalamevidaṃ, ānanda, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.”

“Ānanda, having virtuous people as friends, companions and colleagues is actually the whole of the holy life. When a Bhikkhu has virtuous people as friends, companions and colleagues, it can be expected that he will pursue the Eightfold Noble Path, that he will develop the Eightfold Noble Path.”

Such ceremony of invitation to open criticism was initiated by the Buddha after a certain number of his Bhikkhus had assembled and withdrawn for the rains retreat with the decision to maintain silence instead of meeting together cordially and regularly. When, after the end of their meditation the Buddha heard their report about this decision to dwell and support each other during the full retreat in silence he expressed his wish, that such an incident shouldn’t happen again and qualified it as a dukkata offence.¹⁰ This situation is being described in the current lesson.

On another occasion he explained¹¹ that out of the ten factors the Bhikkhus should establish within themselves for the Dhamma to remain unblemished and foster faith, amiability and confidence and to ascertain non-dispute, harmony, concord and unity - one factor was to cultivate the qualities of a kalyāṇamitto:

“… dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti … bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko … dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī’’ti.

Censure by such beneficial friends based on wholesome and compassionate volition truly verifies the words of the Dhammapada as quoted above!