Exploring the Path - Pāli Course

Pucchāmi taṃ gotama bhūripañña,
kathaṃkaro sāvako sādhu hoti;
Yo vā agārā anagārameti,
agārino vā panupāsakāse.¹

I ask you, Gotama, the one of great wisdom,
What one has to do to become a good disciple –
The one who has gone from home into homelessness,
And the one who is a lay follower dwelling at home?

In this verse, a virtuous lay disciple named Dhammika (meaning "righteous") addresses the Buddha enquiring about proper spiritual conduct and the specific responsibilities of those having left the householder’s life versus those fulfilling the duties of a householder.²

At the time, the Buddha was staying near Sāvatthī, in Jeta’s Grove at Anāthapiṇḍika’s park when Dhammika, together with five hundred lay disciples, approached the Buddha. After showing respect and praising the Buddha's unsurpassed skill in teaching the Dhamma, Dhammika asked his core question. He wanted the Buddha to explain the path and conduct necessary for achieving perfection for both a monk and lay followers. He emphasised that all monks and householders present were keen to hear the perfect reply directly from the Buddha.³

In his reply the Buddha then commenced by describing first the qualities for a Bhikkhu, having left the householder’s life. Referring to proper deportment, circumspection in conversation and careful use of one’s requisites in order to perfect one’s training, the Buddha highlights that a Bhikkhu should go for alms at the proper time (gāme ca piṇḍāya careyya kāle),⁴ train in sense restraint (rūpā ca saddā ca rasā ca gandhā, phassā ca ye sammadayanti satte), retire after meals for solitary meditation (eko paṭikkamma raho nisīde) and avoid all disputes, slander and blame engaging in only talk about the excellent Dhamma (dhammaṃ paṇītaṃ tamudāhareyya, na pesuṇaṃ nopi parūpavādaṃ).

Then the Buddha addresses the lay followers and relates their proper conduct (gahaṭṭhavatta) as quoted in the chosen selection. The Buddha expresses his empathy that such celibate conduct cannot be carried out by someone living a householder’s life with a family, possessing ‘such things as field and land’ and being occupied with duties and responsibilities.⁵ 

The Buddha continues by drawing attention to each one of the five precepts, itemising them in the traditional order.⁶ In all verses the emphasis is put on the ‘three-dimensional aspect’ of each precept: not to perform any unwholesome act, not to induce, encourage or cause anyone else to perform such an act nor mentally approving any breakage of moral conduct. With this third ‘dimension’ he already points to the wholesome aspect of ‘caritta sīla’ since true ethical behaviour can only arise from mental purity and an abhorrence of disturbing the peace and calm of others! It likewise emphasizes that the final perspective of moral discipline is the development of mental purity where upkeep of ethical behaviour becomes natural and even thoughts of violating it are unlikely. That is why the term ‘sikkhāpadaṃ tikoṭiparisuddhaṃ’⁷ is used that describes the purifying three aspects of someone upholding ethical standards by underscoring the mental aspect of purity as well.

In regards to the first precept, the commentary clarifies the terminology often used referring to the phrase ‘laying down one’s stick’ (nidhāya daṇḍaṃ):

Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ⁸ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍo, bādheti anayabyasanaṃ⁹ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritaṃ ca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti.¹⁰

The stick is the bodily, verbal and mental stick which is a designation for bodily, verbal and mental misconduct. Bodily misconduct is a ‘stick’ because it afflicts, oppresses and inflicts misery and disaster. The same holds true for verbal and mental misconduct. The term ‘stick’ is also is a description for ‘beating’ that is why it is said it should be laid down.

The Buddha then continues to further highlight the other four essential precepts, with each highlighting the three purifying dimensions or respects of the training rules. While each of the first four is described in one verse, the Buddha emphasises in two verses the importance of abstaining from all intoxication, submitting a special explanation which is further detailed in the commentary:

•  ‘By having realized its intoxicating effects’ – ‘ummādanantaṃ iti naṃ viditvā’:

Ummādanantanti ummādanapariyosānaṃ. Yo hi sabbalahuko majjapānassa vipāko, so manussabhūtassa ummattakasaṃvattaniko hoti. Iti naṃ viditvāti iti naṃ majjapānaṃ ñatvā.

‘Its intoxicating effects’ means it terminates in madness. Because the result of the slightest consumption of intoxicants is that it leads human beings into madness. ‘By having realized’ means that one knows that consumption of intoxicants results in madness.’

•  ‘Through intoxication, foolish people perform evil deeds’ – ‘Madā hi pāpāni karonti bālā’:

Pāpāni karontīti pāṇātipātādīni sabbākusalāni karonti.

They perform evil deeds such as killing living beings and all other unwholesome deeds.

•  ‘Which bewilders the mind’ – ‘ummādanaṃ mohanaṃ’:

Ummādanaṃ mohananti paraloke ummādanaṃ ihaloke mohanaṃ.

‘Which bewilders the mind’ means that in the next worlds it will cause madness and in this world delusion.

The Buddha then highlights the practices for a householder who intends to develop further. For this, the observance of eight training rules or precepts is the helpful tool while applying the regulations of the uposatha.¹¹ In general these are performed at the full-moon and half-moon days as well as the eighth day of every month where one ideally retires for meditation founded on the eight precepts. These regulations lay the base for anyone who joins a meditation course of Vipassanā for a second time as an ‘Old Student’.¹²  

By fulfilling all these guidelines, a righteous livelihood ensues and leading to rebirth in the ābhassara deva realm (self-radiant gods) which symbolise a pure and luminous state of mind!