Chapter 4 – Some Doctrinal concepts according to the Sutta-piṭaka In this chapter I will discuss some doctrinal concepts which we came across during the course of description of the Goenka-tradition in the previous chapter. For this purpose, I will mainly focus on the four Nikāyās, namely, the Dīgha-Nikāya, the Majjhima-Nikāya, the Saṃyutta- Nikāya and the Aṅguttara-Nikāya, and the necessary commentarial explanations. Following are the concepts discussed in this chapter: ‘Pariyatti, Paṭipatti, Paṭivedha; the Four Noble Truths with the three characteristics; Nibbāna and Saññāvedayitanirodha; the Noble Eight-fold Path in the format of three divisions of Sīla, Samādhi, Paññā; Dhamma and Paṭiccasamuppāda; vedanā, kamma, saṅkhāra; Sati- sampajañña and Satipaṭṭhāna; ānāpānassati; Indriya and bala, bojjhaṅga; four divine states, etc.’ These discussions are presented in eleven sections. It will help us to understand the stand point of the Goenka-tradition on the background of the canonical discourses. It will also give us a perspective to look at the Goenka-tradition and will provide us a standard to assess the claims of authenticity and purity of this tradition. 4.1. – Pariyatti, Paṭipatti and Paṭivedha In the Goenka-tradition theoretical part (pariyatti) is covered in the discourses during the course. The explanation and coverage of the concepts varies according to the type of a course. The basic nature of practice remains common to all the courses. Pariyatti, Paṭipatti and Paṭivedha are three main concepts of the teachings of the Buddha. Here, first I will explain the meaning of these concepts, then their importance and role in the teaching will be explained briefly. a) What is Pariyatti? Pariyatti is the theoretical aspect of the Dhamma. It is understanding the Dhamma at the intellectual level or learning the doctrine. The word Pariyatti is ‘pari + āp = pariyāpuṇāti,’ meaning adequacy, accomplishment, sufficiency, capability, competency. (Rhys Davids T.W., Stede Willeam. 1997). It is ‘Learning the Doctrine,’ the ‘wording of the Doctrine.’ (Nyanatiloka. 1987: p.127). The term Pariyatti in the above-mentioned sense is found mainly in the Khuddakanikāya (Nidd I.234, Nidd II.199, in-connection with the Navaṅgasatthusāsana; Mil.115 etc), and the 125 commentaries. The Sumangalvilāsinī mentions three kinds of pariyatti, namely Alagaddupamā – the one which is like a snake, Nissaraṇatthā – the one which is for the sake of release, and Bhandāgārika – the one which is for the sake of preservation (of the lineage). - (Sv.1: 21). Three kinds of Pariyatti An inherent danger in the mere theoretical knowledge of the teachings of the Buddha is indicated by classifying the teachings in to three groups: Alagadda, Nittharaṇa and Bhaṇdāgārika-pariyatti. The commentaries classify pariyatti into three kinds according to it’s various uses and caution the users regarding what their intention should be behind learning the dhamma. The Papañcasudani on the Alagaddupamasutta explains Alagaddapariyatti as the learning, which is intended for material gain and honour etc. Nittharaṇapariyatti is the learning intended for the attainment of the nibbāna. Bhaṇdāgārika-pariyatti is the learning of one whose intoxicants are extinguished (Khiṇāsava), and who learns the dhamma with the sole intention of preserving the lineage. It further explains that the learning of an ordinary world-ling falls under the category of either the first or second, the learning of the seven learners (sekkha) falls under the second category and the learning of Khiṇāsava falls under the third category. Learning, only for the material gain and honour, without understanding its meaning and purpose is very dangerous like wrongly catching a big poisonous snake. – (Ps. II: p.107). Role of Pariyatti On many occasions the Tathāgata praised a person having theoretical knowledge of the doctrine, Pariyatti-dhamma.57 The term sutavā, a well taught, is used specifically to refer to a person having theoretical knowledge regarding the doctrine. The term asutavā is used for an untaught ordinary person. With respect to these terms asutavā and sutavā we find two peculiar phrases in the early Buddhist literature: i) ‘Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma.’ ii) ‘Bhikkhus, a well- taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma.’ – (Bodhi Bhikkhu. 2009: 91-93). If we analyse these two phrases it is observed that, in the beginning there is an untaught ordinary person, common world-ling, in the first case and a well-taught noble disciple in the 57Refer the following suttas: M.I: p.7; M.I: p.1; M.I: pp.434-435; M.III: pp17-18; M.III: p.189; M.III: p.191; M.III: p.227; M.I: p.136; M.I: p.310; M.I: p.300; S.III: p.3; S.III: pp3-150. 126 second case. Further, there are three adjectives or qualities of each person in both the cases. With this perspective it is useful to see the commentarial explanation. According to the Papañcasudani, an untaught ordinary person, is unaware of the Pariyatti and Paṭipatti; whereas a well-taught noble disciple is aware of Pariyatti and Paṭipatti. Similarly, the first adjective ‘no regard’ or ‘regard’ (ariyānaṃ/sappurisānaṃ adassāvī or dassāvī) is related to faith faculty, curiousity; the second adjective ‘unskilled’ or ‘skilled’ (akovido or kovido) is related to the skill or knowledge of the noble states, like the four foundations of mindfulness and so on i.e. paṭipatti; and the third ‘undisciplined’ or ‘disciplined’ (avinīto or suvinīto) is related to the penetration (paṭivedha), direct experience. In this way these three qualities can be related to the Pariyatti, paṭipatti, and paṭivedha. – (Ps. I: pp.21-25). Pariyatti is the essential pre-condition Hence, ‘an untaught ordinary person’ is out of the reach of theory, practice and penetration part of the Doctrine, whereas there is possibility of having these three qualities in a ‘well-taught noble disciple’. This indicates the importance of heard knowledge of the dhamma, which is essential for the faith and guidance of the righteous and noble ones, the knowledge and training in the dhamma. Equal importance is given to the pariyatti, patipaṭṭi and paṭivedha aspects of the dhamma. These three are the constituent parts of the stream-entry too. Saddhamma and understanding of Pariyatti The importance of listening to the teachings and listening with understanding and practising it, is emphasized in the Aṅguttaranikāya. A confusion between the understanding of the meaning which is to be inferred (neyyattha) and the meaning which is explict or natural (nītattha), of the teachings of the Buddha leads to misrepresentation of the Tathāgata. It is very clear from the Dukanipāta: ‘One who explains a discourse the meaning of which requires interpretation (neyyattha) as a discourse whose meaning is explicit (nītattha), and one who explains a discourse of which meaning is explicit as a discourse whose meaning requires interpretation. These two misrepresent the Tathāgata. Whereas following two do not misrepresent the Tathāgata. One who explains a discourse the meaning of which requires interpretation as a discourse of which meaning requires interpretation, and one who explains a discourse meaning of which is explicit as a discourse of which meaning is explicit.’ To avoid such things well-set down words and phrases and well-interpreted meaning are essential which can lead to long lasting of the saddhamma. - (A.I: p.36; A.I: pp.59,60; Bodhi Bhikkhu. 2012:151.). Those who 127 learn the discourses well, with proper syllables, words in accordance with the meaning and essence, ‘who conform to the meaning and the dhamma with well-acquired discourses whose phrasing is not (mere) semblance are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These monks generate much merit and sustain the saddhamma’ – (A.I: p.69; Bodhi Bhikkhu. 2012:160). The Mogok Sayadaw tradition which is said to be the tradition of Ledi Sayadaw, comparatively gives more importance to the Pariyattidhammā than the Goenka-tradition. b) Paṭipatti What is Paṭipatti? Paṭipatti is actual practice or practising the doctrine. Samatha and Vipassanā are two parts of Paṭipatti. Samatha is meditation that calms the mind and makes it one pointed. It is for the cultivation of tranquillity. Vipassanā is to see things as they really are. It is a practice designed to experience the three characteristics of the nature. It makes one aware of oneself and leads to an appreciation of ones’ place in life. Both parts of the Paṭipatti are complementary to each other. The word Paṭipatti is derived form the verbal root ‘pad’ with a prefix pati meaning ‘way, method, conduct, practice, performance, behaviour.’ (Rhys Davids T.W., Stede William. 1997.). It is ‘Practice’, or ‘Pursuance’ of the teaching, as distinguished from the mere theoretical knowledge of its wording (Pariyatti). (Nyanatiloka. 1987: p.137). Importance of Paṭipatti In the Saṃyuttanikāya while explaining the importance of meditation in a verse the Buddha says: ‘Not by mere speech nor solely by listening Can one advance on this firm path of practice By which the wise ones, the meditators, Are released from the bondage of Māra.’ The another vesre states: ‘Do not yield to negligence, 128 Don’t be intimate with sensual delight. For the diligent ones, meditating, Attain supreme happiness.’ (S.I: pp.24-26. Bodhi Bhikkhu. 2000: pp.112,114). The Saṃyuttanikāya explains that the practice in accordance with the doctrine is one of the factors responsible for stream-entry. (Dhammānudhammappaṭipatti sotāpattiyaṅga). The four factors responsible for stream entry are: Association with righteous-men (sappurisasaṃsevo), hearing the true doctrine (sadhammassavanaṃ), careful attention (yonisomanasikāro), and practice in accordance with the doctrine (dhammānudhammappaṭiatti).