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Early Monastic Buddhism v2.c38.s3: Discourses to Gahapatis

Early Monastic Buddhism v2.c38.s3

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Discourses to Gahapatis

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In every Nikāya, excepting the Dīgha, there is a Gahapativagga,² in which Buddha administered instructions to a particular gahapati or delivered discourses for the benefit of gahapatis in general. There are also discourses dealing incidentally with the general rules of morality, effects of karma, ideals of a householder and his wife, and the fundamental principles of Buddhism. The Gahapativaggas are found to contain discussions on all aspects of Buddhist ethics and philosophy. There were also many learned Brāhmaṇas, Khattiyas and Gahapatis who took part in abstruse discussions with Buddha and his disciples. In the Gahapativagga of the Majjhima Nikāya,³ there are ten suttas. In the Kandarakasutta, Pessa Hatthārohaputta spoke in appreciation of the four satipaṭṭhānas and said that he and other householders occasionally tried these four practices.¹ He was then told about the various ascetic practices prevalent in the country, and the superiority of the practices and acquisitions of Buddhist monks. To Dasama Gahapati was explained how a monk attained the anāgāmi and arahatta stages, and practised the four brahmavihāras and arūpasamāpattis.² The Sakkas of Kapilavatthu, specially Mahānāma, listened to a discourse on what made a sekha (i.e. a monk progressing towards Nibbāna). Potaliya gahapati felt offended at being called a gahapati in his so-called retired life and he was made to understand how one ceased to be a householder according to Buddha's law (ariyassa vinaye). Jīvaka could not believe that Buddha was taking meat specially prepared for him and on enquiry he was told how could the Buddha, perfect in the four brahmavihāras, do so. In the Upālisutta, one of the longest discourses, the teachings of Nigaṇṭha Nāṭaputta were discussed, and Upāli gahapati, a distinguished disciple of Nigaṇṭha Nāṭaputta, was convinced of the superiority of Buddhist teachings, and was won over to the Buddhist faith. Puṇṇa Koliyaputta and Acela Seniya listened to a discourse on the effects of kamma,³ gave up their austerities and joined the Buddhist order. Abhayarājakumāra, a lay disciple of Nigaṇṭha Nāṭaputta, wanted to cross words with Buddha at the instigation of his teacher but ultimately succumbed to Buddha's arguments. Pañcakaṅga thapati would not recongnise the adukkhamasukhavedanā as the third vedanā, the two other being sukha and dukkha. Buddha explained that sukha was a relative term and then gave an exposition of the stages of sukha through which a monk passed in order to reach the highest state of mental concentration. In the last sutta of this Gahapativagga is given an exposition of the views of a few heretical teachers as well as the wrong views held about Arūpa-brahmaloka and Nibbāna; at the end of this discourse all the Brāhmaṇas and Gahapatis of the village Sālā expressed their desire to become devotees of Buddha.¹

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² Majjhima, i, pp. 339-413; Saṃyutta, ii, pp. 68-80; iv, pp. 109-124; Aṅguttara, iv, pp. 208-235.

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³ Majjhima, i, pp. 339-413.

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¹ Majjhima. p 340 Mayam pi hi bhante gihi odātavasanā kālena kālam imesu catusu satipaṭṭhānesu supatitthitacittā viharāma.

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² Ibid., 1. pp 350-353.

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³ Ibid., i. p. 389

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¹ Majjhima, i, p. 413.

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There are two Gahapativaggas in the Saṃyutta-nikāya.² In the first, the Gahapatis were admonished to observe the five moral precepts, develop faith in the Triratna, and comprehend the law of causation including the four truths. Incidentally the question of the identity and difference of soul and khandhas is discussed. In the second Gahapativagga, there are discourses on hindrances (saṃyojanas) which kept one away from Nibbāna, on watchfulness over body (kāya satipaṭṭhāna) and its movements, on restraint in act, speech and thought, and on feelings of pain and pleasure derived through the organs of sense. There is a reference to the fall of Brāhmaṇas from their ancient ideal which was similar to the Buddhist ideal of self-restraint.

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² Saṃyutta, ii, pp 68-80; iv, pp. 109-124

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As regards the duties of a gahapati it is stated in this Nikāya that a gahapati should (i) maintain his parents; (ii) rever elders of the family, (iii) use gentle words; (iv) avoid malicious talks; (v) discard miserliness; (vi) be open-handed; (vii) be truthful and (viii) never be angry.

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In the *Gahapativagga* of the *Aṅguttara Nikāya*,¹ the duties of a gahapati are dealt with more than the general principles of Buddhism. The eight special virtues of a gahapati are given as follows:—(i) firm faith in Buddha; (ii) appreciation of the Dhamma; (iii) regard for the Saṅgha; (iv) charitableness even to the extent of giving away one's wife, (v) open-handedness in distributing property among the saints; (vi) keenness to listen to religious discourses, (vii) lack of pride due to spiritual success; and (viii) removal of the five impurities (*orambhāgiyas*). The gahapatis are expected to possess seven other virtues, viz., faith (*saddhā*), moral restraint (*sīla*), modesty (*hiri*), shame (*ottappa*),² learning (*bahussuta*), charitable disposition (*cāga*) and knowledge (*paññā*). Some of the gahapatis practised the four *saṅgaha-vatthus*³ viz., gift, sweet words, beneficial acts and treatment of others as his equals, and thereby obtained a large circle of friends.⁴ Hatthaka of Alavi was the chief of those who practised the *saṅgaha-vatthus*.⁵

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¹ *Aṅguttara*, iv. pp. 208-235. 2 Cf. *Samyutta*, ii, p. 197. 3 Dāna, peyyavāca, atthacariyā and samānattatā. 4 The last four discourses in this Vagga have nothing to do with the duties of Gahapatis and so they are passed over here. 5 *Aṅguttara*, i. p. 26. 6 *Dīgha*, iii, p. 145. 7 *Ibid*., p. 152.

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Though there is no *Gahapativagga* in the *Dīgha Nikāya*, there are two *suttas* (*Lakkhaṇa* and *Sigālovāda*) which deal with the duties of a gahapati. In the *Lakkhaṇa-sutta*, the virtues or duties of a gahapati are mentioned though not in a systematic form, e.g., a good man should perform good deeds, restrain himself in body, speech and thought, be charitable, observe *uposathas*, take care of parents, Samaṇas and Brāhmaṇas,⁶ practise the four *saṅgahavatthus*,⁷ exert for others' good, both moral and secular,¹ approach Samaṇas and Brāhmaṇas for instructions,² never harbour any anger or hatred,³ try to bring about concord among quarrelsome persons⁴ and help others in increasing their faith, moral virtues, knowledge, charity, religiosity, wisdom, and secular possessions, look upon others with friendly eyes, never utter an untrue, malicious, harsh or useless word, or never cheat others, and so forth.

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¹ Digha, III, p. 154.

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² Ibid., p. 157.

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³ Ibid., p. 159.

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⁴ Ibid., p. 160.

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In the Sigālovādasutta, the following duties are prescribed for a gahapati:—(i) abstinence from killing, speaking falsehood, stealing and adultery; (ii) avoiding commission of offences through strong will (chanda), hatred (dosa), delusion (moha) and fear (bhaya); (iii) refraining from drinking and merry-making, evening shows, dramatic performances, dice-plays, evil friends and idleness; (iv) avoidance of enemies posing as friends and obtaining sincere friends; (v) looking after parents, teachers, sons and wife, friends and advisers, servants and workers, Samaṇas and Brāhmaṇas.⁵

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⁵ Cf. Saṃyutta, i, p. 231.

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