Exploring the Path - Pāli Course

The Parābhavasutta and the Maṅgalasutta open with the same introductory words, both take place at Jeta’s Grove in Anāthapindika’s Park near Sāvatti (jetavane anāthapiṇḍikassa ārāme) and both were inaugurated by the same deity at the same time in two subsequent days.

The commentary states that the same devatā who was sent to ask the Buddha about wholesome blessings was requested to return the following day. This second visit was to ask the Buddha to describe the unwholesome actions that lead to the corruption and ruin of beings.¹

Maṅgalasuttaṃ kira sutvā devānaṃ etadahosi – ‘‘bhagavatā maṅgalasutte sattānaṃ vuḍḍhiñca sotthiñca kathayamānena ekaṃsena bhavo eva kathito, no parābhavo. Handa dāni yena sattā parihāyanti vinassanti,² taṃ nesaṃ parābhavampi pucchāmā’’ti.

Then after they had heard the Maṅgalasuttaṃ it occurred to the Devas: “The Bhagavā has expounded the Maṅgalasuttaṃ for the growth and accomplishment of beings, this elucidation is definitely for their development, not for their ruin. But well, here are beings that come to ruin, get devastated, so let us ask about the cause for decay!”

Tato sakkena devānamindena āṇatto aññataro devaputto bhagavantaṃ parābhavapañhaṃ pucchi. Atha bhagavā pucchāvasena imaṃ suttamabhāsi.

Therefore a certain devaputto, commanded by Sakka, the lord of the devas, asked the Bhagavā the question about ruin. On account of this question the Bhagavā uttered this very sutta.

 Parābhava (lit. parā + bhava: away, aside, back + becoming, existence, process of existence) describes the ‘going backward’ or ‘becoming the other way’. Here parābhavato mukhaṃ is the ‘mouth, opening, starting point’ of it and is translated as the ‘starting point of ruin’, or the ‘cause of downfall’. It points actions and conduct that lead a person towards decline, deterioration, misery and, in consequence of the law of kamma, to long term suffering. In this ancient dialogue structured as a series of questions and answers, the devatā begins by stating the purpose of their inquiry. The devatā then proceeds to ask the Buddha, in sequence, a total of twelve questions about the different factors that cause a person to fall into ruin.

The replies given by the Buddha relate deep-rooted human tendencies driven by the ‘three unwholesome motivators’ of craving, aversion and delusion. These tendencies are timelessly persistent, as the same destructive behaviours the Buddha taught about 2500 years ago are still prevalent in people today. Such sources for downfall include personal unwholesome habits or attitudes, like the engagement with non-virtuous people; habitual fondness of gregariously engaging with the wrong company; being indolent and lethargic; being of angry disposition and of inflated ambition. Among the detrimental vices the Buddha lists are the following: lack of empathy, selfishness, arrogance and proud, stinginess, attachment to gambling, keenness for squandering, intoxicants and sexual immorality and promiscuity.

The emphasis of the Buddha’s initial reply links to the respective first blessing in the Maṅgalasutta³ and thus points to the importance of the intrinsic worth of one’s chosen company and friends and their impact. One usually becomes attracted to those of similar character, habits and propensity. As much as virtuous company will have beneficial consequence and influence, ⁴ relationships of the opposite disposition will certainly have a negative effect. That is why it is said:

Asantassa piyā honti,
sante na kurute piyaṃ,

One who appreciates the company of the wicked,
Finds no delight in the company of the virtuous.

Although all vices described here go back to ancient times and the ways and manners may have changed, the principles remain the same. New devices and media, unknown at the time of the Buddha, endanger or affect today’s generation in a different manner. Today it may be even more advisable to consider one’s company and friends wisely. One may easily fall under the influence of unscrupulous online communities or debauched peers and become a victim of fake news, deep fakes, mobbing, cyberbullying or other widely shared negativity in social media.

Another enduring cause of ruin is the increased variety of addiction prevalent in today's world, which continues to grow in popularity. While the Buddha mentions ‘itthidhutto, surādhutto, akkhadhutto’ as addictions of old, this ‘corrupted life’ (dhutto) has expanded dramatically through the influence of all kinds of drug and alcohol abuse; digital intoxicating addictions through gaming binges, sports betting, online casinos; stock market speculation; dating apps; pornography and many more. The commentary expresses the following warning:

Itthidhuttoti itthīsu sāratto,⁵ yaṃkiñci atthi, taṃ sabbampi datvā aparāparaṃ itthiṃ saṅgaṇhāti.

Tathā sabbampi attano santakaṃ nikkhipitvā⁶ surāpānapayutto surādhutto.

Nivatthasāṭakampi nikkhipitvā jūtakīḷanamanuyutto⁷ akkhadhutto.

Etehi tīhi ṭhānehi yaṃkiñcipi laddhaṃ hoti, tassa vināsanato laddhaṃ laddhaṃ vināsetīti veditabbo.

A womanizer: One inflamed with desire towards women who has given them all one has – one collects one woman after another.

A drunkard: One who in a similar way gets rid of all he owns and becomes intoxicated.

A gambler: One who is so addicted to gambling or playing the dice that he would even dispose all his clothes.

In these three ways, ‘such one squanders all he has gained’ should be understood in the following way: whatever one gains gets scattered.

It is said that the devaputto, after having received answers to the twelve questions outlined in the parābhavasutta, fell silent, satisfied that he now understood the path to downfall but clearly more interested in the opposite—the path to well-being. The Buddha, knowing the deity’s thoughts concluded his advice with the last verse. This verse was meant to inspire all who heard the causes of ruin to use wisdom to properly reflect on their intentions and actions. The goal was to help them avoid the constant pitfalls that craving, anger, and delusion lure them into every moment, allowing them to remain secure and envision a brighter future.

Samavekkhiyāti paññācakkhunā upaparikkhitvā. Ariyoti na maggena, na phalena, apica kho, pana etasmiṃ parābhavasaṅkhāte anaye⁸ na iriyatīti⁹ ariyo. Yena dassanena yāya paññāya parābhave disvā vivajjeti, tena sampannattā dassanasampanno.¹⁰

‘Considering them well’ having inspected with the eye of wisdom. The ‘wise’ is not noble through the path and fruit but wise in the sense that one does not behave in ways that lead to distress due to these causes of downfall as related. ‘Endowed with insight’ means having perceived with insight and wisdom these causes for downfall one avoids them.

The Buddha concludes with a statement intended to inspire even modern readers to follow his guidance and avoid the vices described in the sutta. Though his words may sound archaic, their truth remains entirely relevant today.

Sa lokaṃ bhajate sivanti so evarūpo sivaṃ khemamuttamamanupaddavaṃ devalokaṃ bhajati, allīyati, upagacchatīti vuttaṃ hoti.

‘Will associate with the happy realms’ – it is said that such a person associates with and goes up to the devaloka which is auspicious, tranquil, supreme and safe.