Purport of Adhipateyya Sutta (AN.3.40): A Numerical discourse on Governing Principles

By Madhyama

Introduction

This discourse is the description of the vision and attitude of a conscientious monk who reflected on his duties, obligations and goal of going forth from home to homelessness. Though it touches on the deontological ethics of a noble monk, it is also an excellent pointer or guide for any aspiring lay Buddhist practitioner who is seriously striving to develop himself or herself through the discernment of Dhamma eye. The attitude of this conscientious monk is an exemplar for all genuine Buddhist practitioners to emulate. According to the reflections of the Monk, there are three governing principles which should guide our Buddhist practices. The three governing principles are enumerated as follows:

1. The Self as a Governing Principle
2. The Cosmos as a Governing Principle
3. The Dhamma as a Governing Principle

Principle of Self

A person should first acquire the Right view of Buddhist practices promulgated by Gotama Buddha thus: Avoid evils and do good, and purify the mind. The sole purpose of Buddhist cultivation is to terminate suffering. This is a noble and logically acceptable aspiration as all human beings desire happiness and avoid suffering. A genuine Buddhist practitioner ought to abandon all unskillful actions and to develop what are skillful. The blameworthy ought to be relinquished ; the praiseworthy ought to be developed. Succinctly put, moral restraint and virtue are exercised so that one is self-disciplined, benevolent and friendly. Having established the moral foundations, a good Buddhist should strive to purify his or her mind through tranquil and insight meditation. He or she ought to be energetically persistent in undertaking the Dhamma cultivation safeguarding the Buddhist precepts, being mindful or heedful, serene, and concentrated mentally. In short, he or she ought to undertake diligently, resolutely and ardently in the three-fold training of morality, concentration and wisdom. This three-fold Buddhist training is encapsulated in the Noble Eight Fold Path. To consummate the Noble Eight Fold path, he or she ought to strive to develop the five faculties or powers of Faith, Mindfulness, Tranquility, Concentration, and Wisdom which are eventually canalized towards the soteriological goal of Nibbāna – the complete appeasement of the human mind to consummate character formation for the benefits, well-being and happiness for self and others.

Principle of Cosmos

The cosmos serves as a supervisory or regulatory function in watching the personal development of the Buddhist practitioner. The autonomous Moral Law of Cause and Effect (kamma-vipāka-dhamma) is the first witness of one’s moral conduct. The accomplished monks, nuns, contemplates or yogi, devas and Tathāgatas are also watching us from time to time. They are doing so without being aware by us. They have developed the supernormal knowledges or supernormal powers of Psychic power, Clairvoyance and Clairaudience which enable them to perceive from near and far without our prior knowledge or awareness. This serves an effective motivational force for us to avoid evils and do good, and to purify our minds. In short, we ought exercise self-restraint or vigilance in our moral conduct as we may be watched unknowingly by others. Therefore, we ought to diligently, resolutely and ardently practise for the perfection of our moral conduct and for the development of wisdom which invigorates our character formation to eventuate individual ideal and social ideal for the good of the many.

Principle of Dhamma

Dhamma is the most excellent governing principle. Buddhist wisdom is esoteric or inwards. If one truly practises the Saddahama, the inner virtue is developed through wisdom to replace moral conduct regulated by external precepts or secular or civil laws or regulations. The external moral conduct mirrors the state of inner mind – the level of Dhamma cultivation or mental development accomplished in terms of knowledge (vijjā) or wisdom and conduct (caraṇa). The internal transformation or mental development is more potent than moral restraints by religious precepts or secular legalism. The external combat against evils or vices is not even necessary if and only if one has successfully conquered or appeased the inner mind through wisdom. The inner states of Faith, Mindfulness, Tranquility, Concentration and Wisdom are the most effective innate powers to overcome human moral fallibilities and vices and to bring forth the infallibilities of Man.

Conclusion

The three governing principles, conceived by the contemplative monk, is not only applicable to him but also it is equally pragmatic for those lay practitioners who are bent on developing their knowledge or wisdom and conduct. If one could discern metaphorically that the society itself is a monastery, the home itself is the meditation centre and the work place is mindfulness centre, the Buddhist esoteric journey to Nibbāna could be even accelerated more rapidly than working solitarily in a forest monastery. Predicaments in mundane life are usually stepping conditions to elevate oneself to realize a worthy goal. A lemon can be transformed into a lemonade ; a challenge into an opportune opportunity ; a worldling into an Arahant.

Bhikkhu Bodhi once affirms thus:

There are earnest lay followers who are capable for reaching the stages of awakening in this life itself, and advocate strict moral discipline and strenuous efforts in meditation to attend deep insight into the truth of the Dhamma.

Bhikkhu Bodhi’s extolling of some enterprising lay Buddhist cultivators or practitioners and propagator of Buddha-dhamma is encouraging and motivating for the lay Buddhist adherents or devotees. In fact, the Dhamma attainments and contributions of some lay Buddhist exponents of the Saddhamma are exemplars to be emulated by us.