The Path of Ariyapaṭipadã to Being Heir to the Dhamma in Theravãda Buddhist scriptures

Abstract

This research article has three objectives: (1) to examine the concept of being a dhammadãyãda (“heir to the Dhamma”) in the Theravãda Buddhist scriptures; (2) to investigate the ariya-patipadã (“noble practice”) conducive to becoming a dhammadãyãda in the Theravãda Buddhist scriptures; and (3) to propose a framework of ariya-patipadã for cultivating the qualities of a dhammadãyãda as presented in the Theravãda tradition. This is a documentary study based on the Tipitaka and its atthakathã (commentaries).

The findings reveal that the notion of dhammadãyãda in the Theravãda scriptures appears in two forms: (1) a personified form (puggalãdhitthãna), which emphasizes exemplary individuals identified as heirs to the Dhamma; and (2) a principle-based form (dhammãdhitthãna), which focuses on practices indicating the qualities of a dhammadãyãda as expounded in the Dhammadãyãda Sutta. In this context, the distinction between dhammadãyãda (heir to the Dhamma) and ãmisa-dãyãda (heir to material gain) must be made in comparative terms.  The ariya-patipadã, or the practices of noble persons (ariyapuggala), directly foster five key attributes of a dhammadãyãda: (1) fewness of wishes (appicchatã), (2) contentment (santuṭṭhitã), (3) refinement (sallekhatã or simplicity of life), (4) easy support (subharo), and (5) arousing energy (ãraddhaviriyo). The guidelines for ariya-patipadã toward becoming a dhammadãyãda are reflected in four discourses of the Majjhima-nikãya, Mũlapaññãsa: (1) Dhammadãyãda Sutta, (2) Rathavinĩta Sutta, (3) Mahãgosiñga Sutta, and (4) Anañgana Sutta. These discourses present both methods of practice and their resultant benefits, classified into two categories: (1) direct practices, namely the threefold viveka (seclusion) and the Majjhimã Patipadã or Noble Eightfold Path (Ariya-atthañgika-magga); and (2) supportive or indirect practices, including the Ten Topics for Discussion (kathãvatthu), the Seven Purifications (visuddhi), the Four Right Exertions (sammappadhãnã), and the Three Roots of Wholesomeness (kušalamũla). Together, these doctrinal frameworks constitute a set of principles that counteract the four negative characteristics opposed to the qualities of a dhammadãyãda: (1) covetousness (mahicchatã), (2) laziness (kosajja), (3) indulgence in sensual pleasures (ogha-kamma-dhammã), and (4) negligence in seclusion (paviveka-anãdara), as well as eliminating the sixteen mental defilements (upakkilesa) and the three unwholesome roots (Akušalamũla) in a sustainable manner.