2) The Three Dhamma Summaries – Dhammapada Verse 183

• Original Pali
  -Click for Verse-
  ”Sabba-pāpassa akaraṇaṃ,
  kusalassa upasampadā;
  Sacittapariyodapanaṃ,
  etaṃ buddhāna sāsanaṃ.”
• Word-by-word Analysis
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  ”Not doing the evil deeds,
  Gathering the wholesome,
  Purifying one’s own mind –
  That is teaching of the buddhas.”
• Bhikkhu Buddharakkhita Translation
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  ”To avoid all evil,
  to cultivate good,
  and to cleanse one’s mind —
  this is the teaching of the Buddhas.”
• Ajahn Thanissaro Translation
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  ”The non-doing of any evil,
  the performance of what’s skillful,
  the cleansing of one’s own mind:
  this is the teaching
  of the Awakened.”
• Bhante Varado Translation
  -Click for Verse-
  ”Undertake wholesomeness;
  Shun every wickedness;
  Purify consciousness:
  All Buddhas’ teaching’s thus.”

Review (Click text for answer)

• What three teachings constitute the three Dhamma Summaries?
  ”1) Not doing any evil;
  2) Cultivating the wholesome;
  3) Purifying the mind.
  This is the Buddhas’ teaching.”
• What is the Canonical source of the three Dhamma Summaries?
  The Dhamma Summaries appear at Dhammapada verse number 183, in the Mahāpadāna Sutta (DN 14), in the Nettippakaraṇa, and the Peṭakopadesa.
• What is the narrative context in which the Buddha originally taught the three Dhamma Summaries?
  The three Dhamma Summaries featured in this lesson along with the two verses which follow it in the Dhammapada (vv 184 and 185) are called the “Ovāda-pāṭimokkha” (“The Instruction on the Rule”). They are reported to have first been given by the Buddha in the first year after he attained Enlightenment on the full moon day in the month of Māgha (February) to a spontaneously congregated group of 1250 fully-Enlightened arahants.
• According to Buddhaghosa’s Commentary, did the Buddha teach the three Dhamma Summaries only once? Or, on multiple occasions?
  The Commentaries report that the Buddha would recite the “Ovāda-pāṭimokkha” (the first verse of which is the three Dhamma Summaries highlighted in this lesson) at every Uposatha congregation of the Sangha (every full mooon and new moon) for the first many years of his dispensation.
• What are the two verses which follow the three Dhamma Summaries in the Dhammapada and which, together with it, make up the ‘Ovāda-pāṭimokkha’?
  Dhammapada verses 183-185
  To avoid all evil,
  to cultivate good,
  and to cleanse one’s mind
  — this is the teaching of the Buddhas.

  Enduring patience is the highest austerity.
  “Nibbana is supreme,” say the Buddhas.
  He is not a true monk who harms another,
  nor a true renunciate who oppresses others.

  Not despising, not harming,
  restraint according to the code of monastic discipline,
  moderation in food,
  dwelling in solitude,
  devotion to meditation
  — this is the teaching of the Buddhas.

3) Ancient Commentary

1. Dhammapada Commentary to Verse 183
   1. The Dhammapada Origin Story for this Verse (Translator: Burlingame)
      -Click for Excerpt-
      “‘The shunning of all evil…’ This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a question asked by Elder Ānanda. We are told that as the Elder sat in his day-quarters, he thought to himself, ‘The Teacher (in the Buddhavaṃsa) has described the mothers and fathers of the Seven (past) Buddhas, their length of life, the tree under which they got Enlightenment, their company of disciples, their Chief Disciples, and their principal supporter. All this the Teacher has described. But he has said nothing about their mode of observance of Fast-day (Uposatha). Was their mode of observance of Fast-day the same as now, or was it different?’ Accordingly he approached the Teacher and asked him about the matter.‘Now in the case of these Buddhas, while there was a difference of time, there was no difference in the Stanzas they employed. The Supremely Enlightened Vipassī kept Fast-day every seven years, but the admonition he gave in one day sufficed for seven years. Sikhī and Vessabhu kept Fast-day every six years; Kakusandha and Konāgamana, every year; Kassapa, Possessor of the Ten Forces, kept Fast-day every six months, but the admonition of the latter sufficed for six months.’ For this reason the Teacher, after explaining to the Elder this difference of time, explained that their observance of Fast-day was the same in every case. ‘These are the very Stanzas they employed in giving admonition,’ said he, quoting the following Stanzas:
      183. ‘The shunning of all evil, the doing of good,
      The cleaning of the heart: this is the Religion of the Buddhas.
      184. Patience, long-suffering, is the highest form of asceticism.
      Nibbāna the Buddhas declare to be the highest of all things.
      For one who strikes another is no true religious.
      Nor is he a monk who injures another.
      185. Not blaming, not harming, restraint under the Law,
      Moderation in food, a remote lodging.
      Dwelling on lofty thoughts, this is the Religion of the Buddhas.’”
   2. Definition of terms
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      “There in that regard, ‘all evil’ means all unwholesome action. ‘Undertaking’ means one’s production and cultivation of the wholesome beginning with one’s initial renunciation (ordination) all the way up to the attainment of the Path of Arahantship. ‘Purifying one’s own mind’ means cleansing one’s own mind of the five hindrances. ‘This is the Teaching of the Buddhas’ means this is the admonition of all Buddhas.”
2. Visuddhimagga Commentary to Verse 183
   1. Visuddhimagga on ‘Not doing any evil’ (p. 66 of pdf)
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      “The dispensation’s goodness in the beginning is shown by virtue. Because of the passage, /And what is the beginning of profitable things? Virtue that is quite purified’, and because of the passage beginning, ‘The not doing of any evil’ (Dhp 183), virtue is the beginning of the dispensation.”
   2. Visuddhimagga on ‘Entering upon the profitable’ (p. 67 of pdf)
      -Click for Excerpt-
      “Because of the passage beginning, ‘Entering upon the profitable’ (Dhp 183), concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on.”
   3. Visuddhimagga on ‘purifying one’s own mind’ (p. 67 of pdf)
      -Click for Excerpt-
      “Its goodness in the end is shown by understanding. Because of the passage, ‘The purifying of one’s own mind — this is the Buddhas’ dispensation’ (Dhp 183), and because understanding is its culmination, understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired.”
3. A Treatise on the Pāramis
   1. Acarya Dhammapala “Commentary to the Cariyapitaka”
      -Click for Excerpt-
      “We now undertake a detailed explanation of the pāramīs [spiritual perfections] for clansmen following the suttas who are zealously engaged in the practice of the vehicle to great enlightenment (mahābodhiyāna), in order to improve their skillfulness in accumulating the requisites for enlightenment.
      This is the schedule of the questions: (i) What are the pāramīs? (ii) In what sense are they called pāramīs? (iii) How many are there? (iv) What is their sequence? (v) What are their characteristics, functions, manifestations, and proximate causes? (vi) What is their condition? (vii) What is their defilement? (viii) What is their cleansing? (ix) What are their opposites? (x) How are they to be practiced? (xi) How are they analyzed? (xii) How are they synthesized? (xiii) By what means are they accomplished? (xiv) How much time is required to accomplish them? (xv) What benefits do they bring? (xvi) What is their fruit? The answers follow.”

Review (Click text for answer)

• According to the Dhammapada Commentary, what was Ānanda’s initial query which provoked the Buddha to expound the three verses of the Ovāda Pāṭimokkha?
  Ānanda wondered: ”What was [the seven past Buddha’s] mode of observance of Fast-day (Uposatha)? Was their mode of observance of Fast-day the same as now, or was it different?”
• According to the Dhammapada Commentary, what was the difference amongst the seven past Buddha’s observance of the uposatha fast-day?
  ”There was no difference in the stanzas they employed (they all recited the Ovāda Pāṭimokkha) … there was a difference in time.” The interval between uposatha days which each of these seven past Buddha’s kept varied according to the lifespan of each Buddha ranging from conducting the uposatha day once every seven years [Vipassī] to once every fortnight [Gotama Buddha].”
• How does the Dhammapada Commentary explain the phrase ‘all evil’ in the line ‘Not doing all evil’ (sabbapāpassa akaraṇaṃ)?
  “‘all evil’ means all unwholesome action.”
• How does the Dhammapada Commentary explain the phrase ‘undertaking’ in the line ‘Undertaking the wholesome’ (kusalassa upasampadā)?
  ”‘Undertaking’ means one’s production and cultivation of the wholesome beginning with one’s initial renunciation (ordination) all the way up to the attainment of the Path of Arahantship.”
• How does the Dhammapada Commentary explain the phrase ‘Purifying one’s own mind’ (sacitta pariyodapanaṃ)?
  “‘Purifying one’s own mind’ means cleansing one’s own mind of the five hindrances.”
• How does the Visuddhimagga explain the phrase ‘Not doing any evil’ (sabbapāpassa akaraṇaṃ)?
  “The dispensation’s goodness in the beginning is shown by virtue. Because of the passage, ‘And what is the beginning of profitable things? Virtue that is quite purified’, and because of the passage beginning, ‘The not doing of any evil’ (Dhp 183), virtue is the beginning of the dispensation.””
• How does the Visuddhimagga explain the phrase ‘entering upon the profitable’ (kusalassa upasampadā)?
  “Because of the passage beginning, ‘Entering upon the profitable’ (Dhp 183), concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on.”
• How does the Visuddhimagga explain the phrase ‘purifying one’s own mind’ (sacitta pariyodapanaṃ)?
  “Its goodness in the end is shown by understanding. Because of the passage, ‘The purifying of one’s own mind — this is the Buddhas’ dispensation’ (Dhp 183), and because understanding is its culmination, understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired.”

Modern Commentary

1. Not Doing any Evil (Sabbapāpassa Akaraṇaṃ)
   1. Acharya Buddharakkhita “Positive Response: How to Meet Evil with Good”
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      “This booklet contains a collection of short suttas spoken by the Buddha and a passage from the Visuddhimagga, each preceded by a brief introduction by the translator. The unifying theme of these pieces may be called a positive response in dealing with provocative people and situations. The texts set forth practical techniques taught by the Buddha for overcoming resentment, hatred and other such pollutants, and for cultivating such elevating mental qualities as good will, amity and compassion. For anyone intent on spiritual development these practical instructions will help to cleanse the mind and to unfold its great hidden potentials.”
   2. Bhikkhu Bodhi “Nourishing the Roots: Essays on Buddhist Ethics”
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      “Buddhist discipline involves gradual practice and gradual attainment. It does not burst into completeness at a stroke, but like a tree or any other living organism, it unfolds organically, as a sequence of stages in which each stage rests upon its predecessor as its indispensable foundation and gives rise to its successor as its natural consequent. The principal stages of this gradual training are three: the training in sīla or virtue, the training in samādhi or concentration, and the training in paññā or wisdom. If we follow through the comparison of the Buddhist discipline to a tree, faith (saddhā) would be the seed, for it is faith that provides the initial impulse through which the training is taken up, and faith again that nourishes the training through every phase of its development. Virtue would be the roots, for it is virtue that gives grounding to our spiritual endeavors just as the roots give grounding to a tree. Concentration would be the trunk, the symbol of strength, non-vacillation, and stability. And wisdom would be the branches, which yield the flowers of enlightenment and the fruits of deliverance.”
2. Undertaking the Wholesome (Kusalassa Upasampadā)
   1. Thanissaro Bhikkhu “Head and Heart Together: Essays on the Buddhist Path”
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      “Thirteen essays, including: ‘The Lessons of Gratitude’, ‘No Strings Attached’, ‘The Power of Judgment’, ‘Think like a Thief’, ‘Strength Training for the Mind’, ‘Mindfulness Defined’, ‘The Joy of Effort’, ‘Head & Heart Together’, ‘The Wisdom of the Ego’, ‘Ignorance’, ‘Food for Awakening’, ‘The Buddha via the Bible’, and ‘Freedom from Buddha Nature’.”
   2. Ajahn Sucitto “Ways to Cross Life’s Floods”
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      Pāramī – ‘perfections,’ or transcendent virtues – are daily life practices that give the mind a firm ground in Dhamma. Comprising simple qualities like patience, generosity and truthfulness, they can be skilfully applied to the ‘flash-points’ in the day in order to steer the mind out of samsaric currents and on towards peace, clarity and nibbāna.”
3. Purifying One’s Own Mind (Sacitta Pariyodapaṇaṃ)
   1. Ajahn Chah “On Meditation”
      -Click for Excerpt-
      “A collection of clear and precise teachings by Ajahn Chah on using various meditation tools. Contents: Evening Sitting; The Path to Peace; Unshakeable Peace; Clarity of Insight; What is Contemplation?; Monastery of Confusion”
   2. Various Teachers – Meditation Methods
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      A collection of essays and talks available for download from the whole spectrum of Theravada Buddhist meditation traditions, including teachings from Ajahn Lee, Sayagyi U Ba Khun, Venerable Ñāṇiponika, Ayya Khema, Ajahn Tate, Mahasi Sayadaw, Bhante Gunaratana, and more.
   3. Bhikkhu Analayo “Purification in Early Buddhist Discourse and Buddhist Ethics”
      -Click for Excerpt-
      “With the present paper [Bhante Analayo] surveys the notion of purification in early Buddhist discourse and its significance in relation to Buddhist ethics.”

Review (Click text for answer)

• What does Ajahn Sucitto suggest as an antidote to the disturbing ‘flash-points’ of daily life?
  Ajahn Sucitto recommends practice of the pāramīs – spiritual perfections – to address daily life flashpoints “in order to steer the mind out of samsaric currents and on towards peace, clarity and nibbāna.”

5) Relevant Dhamma Talks

1. Not Doing any Evil (Sabbapāpassa Akaraṇaṃ)
   1. Venerable Olande Ananda “Avoid All Evil”
   2. Yuttadhammo Bhikkhu “Dhammapada Verses 183-185”
2. Undertaking the Wholesome (Kusalassa Upasampadā)
   1. Bhikkhu Bodhi “Finding Joy in the Wholesome”
   2. Ajahn Kalyano “Ten Ways of Making Merit”
3. Purifying One’s Own Mind (Sacitta Pariyodapanaṇ)
   1. Ajahn Brahmali “Purification of Mind as the Basis for Mindfulness”
   2. Ajahn Thanissaro “Purifying the Mind”

6) External Links

1. Not Doing any Evil (Sabbapāpassa Akaraṇaṃ)
   1. Wikipedia – Evil (in Buddhism)
   2. Buddhist Door – Evil
2. Undertaking the Wholesome (Kusalassa Upasampadā)
   1. Wikipedia – Puññā, Kusala, and Nirvāna
   2. Encyclopedia of Buddhism – Puṇya
3. Purifying One’s Own Mind (Sacitta Pariyodapanaṇ)
   1. Wikipedia – Buddhist Meditation
   2. Wikipedia – Purity in Buddhism
   3. Encyclopedia of Buddhism – Buddhist Meditation Practices