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Dasakathāvatthu: An Alternative Path of Practice Leading to Liberation (vimutti)

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Abstract

Dasakathāvatthu (ten subjects of discourse) appears to be a unique, but less known course of training in the Buddhist spiritual practice of the Theravāda tradition. Though the importance of the practice is highlighted, it is discussed with very little information in the Pāli Nikāya literature. But a well-informed discussion of the practice is found in the commentarial texts. One specific feature of the practice is that the path factors are defined as kathā (talk) suggesting that the practice is dialogical. This is in connection with the Buddha’s advice that monks should spend their time either in dhamma-discussion or in noble silence. The dasakathāvatthu is an illustration of the kind of practice and talks that qualify for dhamma-discussion. The commentarial literature points out that the Buddha highly appreciates the one who, after being skilled in these talks, acts as a kalyānamitta (good friend) and discusses them with others. The stress seems to be that the conversation one has with fellow practitioners is vital in one’s spiritual journey. In other words, the spiritual journey should consist in not walking alone but walking together. For my study of the subject, I used primarily the Pāli Nikāya texts and their commentaries as source materials.

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Notes

  1. I translate kathā as ‘talk’ to refer to each of the ten subjects in discussion and the phrase kathāvatthu as ‘subject of discourse’ to refer to them collectively.

  2. Ps-pṭ CST4 I.252: Dasannaṃ appicchakathādīnaṃ vatthu dasakathāvatthu, appicchatādi. Tattha suppatiṭṭhitatāya tassa lābhī dasakathāvatthulābhī (The ‘ten subjects of discourse’ refers to the ten subjects beginning with the talk of few-wishes, just as the fewness of the wishes and so on. On account of being well-established therein, ‘one who has obtained the ten subjects of discourse’ is referred to as an obtainer of that.).

  3. The three expositions include: (1) the Papañcasūdanī (PTS II 138-146, CST4 1.252), (2) the section of the commentary to the Udāna in the Paramatthadīpani (Ud-a PTS 227-233, CST4 31), and (2) the Saddhammapajjotika, a commentary to the Niddesa (Nidd I-a PTS 327-332, CST4 1.85).

  4. Cf. S PTS I 13, CST4 1.23: sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ - (Being established in virtue, a wise man develops mind and wisdom, as a bhikkhu who is ardent and clever would disentangle this tangle.). The Visuddhimagga of Buddhaghosa is the single best example of texts presenting the Buddhist practices as the threefold training of sīla, samādhi and paññā. Also cf. Bomhard (2010), Khantipālo (1994), Nyanaponika Thera (1962), and Bronkhorst (1993, 1998) on theories and practices of Buddhist meditation in ancient India.

  5. On the discussion of the noble eightfold path, see Barua (1995), Bodhi (1999) and Ledi Sayādaw (2008); on the discussion of the fourfold foundation of mindfulness, see Anālayo (2003), and on the discussion of the four sublime states, see Dharmadhar Mahasthavir (1974), Mahasi Sayadaw (1985). Also see Gethin (1998), Karunadasa (2013) and Payutto (2019) for a more general discussion on the central teaching of the Buddha and teachings connected to the Buddhist soteriology.

  6. After delivering a discourse on a specific topic, a general instruction by the Buddha to his disciples is that they should find a suitable place for themselves to carry out their practice. The Aṅguttara Nikāya (A PTS IV 139, CST4 7.74), for example, states: ‘Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha’ (O monks, whatever should be done by a teacher out of compassion for the disciples, desiring their benefit, I have done that for you. O monks, these are the roots of trees, these are empty huts; meditate, o monks, don’t be negligent, don’t be remorseful later.). Cf. Bodhi (2012, pp. 1097–1098).

  7. A PTS IV 352, CST4 9.1.

  8. Ibid: Kalyāṇamittassetaṃ bhikkhave bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā seyyathīdaṃ: appicchakathā … vimuttiñāṇadassanakathā.

  9. The DPPN mentions that the river was so called for it was filled with black worms. See DPPN, s.v. Kimikālā.

  10. As narrated in the texts, Meghiya was quite surprised to have experienced the three unwholesome thoughts in his seclusion. So he states: “… acchariyaṃ vata bho, abbhutaṃ vata bho, saddhāya vata camhi agārasmā anagāriyaṃ pabbajito. Atha ca pana imehi tīhi pāpakehi akusalehi vitakkehi anvāsatto kāmavitakkena vyāpādavitakkena vihiṃsāvitakkenāti. For an exposition on different types of liberation, see Giustarini (2014).

  11. M PTS III 113, CST4 3.189: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so – ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti – evarūpiṃ kathaṃ na kathessāmī’ti. Itiha tattha sampajāno hoti.

  12. Ibid: Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

  13. M I PTS 145-146, CST4 1.3.252: ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito: attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’ti.

  14. ‘‘Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā,…pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna’’’nti.

  15. M PTS I 161, CST4 1.272: Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo.

  16. In the Rathavinītasutta, the discussion took place between the elder Sāriputta and the elder Puṇṇa Mantāṇiputta, in the Mahāvedallasutta it was between the elder Mahākoṭṭhika and the elder Sāriputta, and in the Cūlavedallasutta it was between the layman Visākha and the nun Dhammadinnā.

  17. Ps PTS II 137-138, CST4 1.252; In the Aṅguttara Nikāya (A PTS I 24, CST4 1.226) he was regarded as foremost among those with good health (appābādhānaṃ). He is said to have led an extraordinarily long life himself, but had never given any teaching to anyone else (cf. M PTS III 124-127, CST4 3.209-212). Among the disciples of the Buddha, elder Bākula is said to have lived the longest lifespan of 160 years.

  18. Ps PTS II 137-138, CST4 1.252: Tattha yo sayaṃ dasannaṃ kathāvatthūnaṃ lābhī hoti, paraṃ tattha na ovadati na anusāsati āyasmā bākulo viya. Ayaṃ attahitāya paṭipanno nāma no parahitāya paṭipanno, evarūpaṃ bhikkhuṃ bhagavā na pucchati. Kasmā? Na mayhaṃ sāsanassa vaḍḍhipakkhe ṭhitoti.

  19. Ibid.

  20. See footnote 3.

  21. On the nature of Pāli commentarial literature see Endo (2013), Hazra (2000).

  22. According to Bodhi (1989, p. 2), in the textual order of the Sutta-piṭaka, the Sāmaññaphalasutta is the first to present the complete path of Buddhist spiritual practice as gradual training which is found to have been reiterated in different suttas with minor variations.

  23. In the Pāli canon there is a discussion on the three kinds of wishing (icchatā): atricchatā, mahicchatā and pāpicchatā in the Vibhaṅga of the Abhidhamma-piṭaka (Vibh PTS 350-351, CST4 849-851). Even though appicchatā is discussed separately in several other canonical passages (see for example, D PTS III 115, CST4 3.162; A PTS I 16, CST4 1.87 etc.), it is not found to have been discussed with the three types of wishing.

  24. Ps PTS II 141, CST4 1.252.

  25. Ps PTS II 140, CST4 1.252.

  26. Ibid.

  27. Ps PTS II 142, CST4 1.252.

  28. Ps PTS II 143, CST4 1.252: Tattha, “Eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharatī”ti ayaṃ kāyapaviveko nāma (Herein, “one goes alone, stands alone, sits alone, lies down alone, enters into a village for alms alone, and returns alone, concentrates on walking up and down alone, roams alone, and dwells alone”. This is the seclusion of body.).

  29. It is interesting that the ‘attainment of concentration’ (samādhi sampadā), the seventh talk also is said to consist in these eight attainments which are explained to be a basis for insight (Ps PTS II 147, CST4 1.252).

  30. Ps PTS II 145, CST4 1.252.

  31. Ps PTS II 147, CST4 1.252.

  32. See Vism PTS 6-46, CST4 1.6-19 for a fuller exposition.

  33. Cf. Ud-a PTS 233, CST4 31: Tathā paññā pi lokiyā sutamayā cintāmayā jhānasampayuttā vipassanāñāṇañ ca. Visesato pan’ettha vipassanāpaññā gahetabbā, lokuttarā maggapaññā phalapaññā ca (Therein, wisdom [gained] through hearing, through thinking, that connected with absorptions and the insight-knoweldge are mundane. And specifically the insight-knowledge, the knowledge of the path and fruition should be taken as supra-mundane.).

  34. Ps PTS II 147, CST4 1.252: Sīlasampanno ti ādīsu sīlan ti catupārisuddhisīlaṃ. Samādhī ti vipassanāpādakā aṭṭha samāpattiyo. Paññā ti lokiyalokuttarañāṇaṃ. Vimuttī ti ariyaphalaṃ. Vimuttiñāṇadassanan ti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ.

  35. Paṭis-a PTS I 31, CST4 14: Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmi anāgāmīnam pi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthī ti cattāri yeva paccavekkhaṇāni. Evaṃ sabbāni ekūnavīsati paccavekkhaṇañāṇāni

  36. As stated in the Rathavinītasutta, the ‘seven purifications’ (satta visuddhi) represent another set of practices leading to the anupādā parinibbāna. For a discussion on the ‘seven purifications’, see Anālayo (2005) and Endo (2015).

  37. This is another set of practices described in the Rathavinītasutta of the Majjhima Nikāya, which narrates that the discussion of the seven purifications took place between two great elders, namely Sāriputta and Puṇṇa Mantāṇiputta in Sāvatthī. Buddhaghosa does not elucidate the purifications in the commentary to the Rathavinītasutta because – he explains – they are dealt with in detail in his Visuddhimagga.

  38. The five purifications are: the purification of view (diṭṭhivisuddhi), the purification of overcoming doubt (kaṅkhāvitaraṇavisuddhi), the purification of knowledge and vision of what is path and what is not the path (maggāmaggañāṇadassanavisuddhi), the purification of knowledge and vision of the way (paṭipadāñāṇadassanavisuddhi), and the purification of knowledge and vision (ñāṇadassanavisuddhi).

  39. D PTS I 124, CST4 1.317: Sīlaparidhotā hi bho gotama paññā. Paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā. Yattha paññā tattha sīlaṃ…; Cf. Jayatilleke (1963, p. 424).

  40. sāvasesa (mfn) = having something left, incomplete; niravasesa (mfn) = without remainder, i.e., fully, completely (DOP (Cone 2001) & PED (Rhys Davids 1921–1925), s.v. avasesa).

  41. PTS: appikā icchā. A search in the CST4 edition of the Pāli texts reveals that appikā occurs just six times, mainly in the aṭṭhakathās, and none of them is glossed with icchā. However, pāpikā occurs 124 times, both in the canonical texts and aṭṭhakathās, and a number of its occurrences are glossed with icchā.

  42. PTS: ˚pabhāvanatā. Both pabhāvanatā and sambhāvanatā are abstract nouns. Pabhāvanatā is derived from pabhāveti, which means to increase, to extend; and sambhāvanatā is derived from sambhāveti, which means to produce, to consider, to esteem. Asantaguṇasambhāvanatā or Asantaguṇapabhāvanatā means assuming/ considering/ esteeming or claiming (the existence of) non existing qualities. Cf. PED, s.v. pabhāveti, sambhāveti. In fact, the meaning of the phrase is quite clear from the sub-commentarial description: asantaguṇasambhāvanatāti attani avijjamānaṃ guṇānaṃ vijjamānānaṃ viya paresaṃ pakāsanā (asantaguṇasambhavanatā means making known others the non-existing qualities of oneself as if they are existing).

  43. The Vibhaṅga (PTS 351, CST4 34.851) presents a list of nine qualities that one with evil wish desires to show to other people even though he does not actually possess those qualities. The nine qualities mentioned are: faith, virtue, being learned, being secluded, firm effort, mindfulness established, being composed, understanding, and being one who has destroyed taints (= an arahant).

  44. Cf. Vibh PTS 351, CST4 34.851.

  45. This stanza is not to be found in the Pāli Canon.

  46. As described in DPPN, it was also called Cetiyagiri, which is the name of a place in modern Sri Lanka. The king Devanampiyatissa built a temple there. The elder Mahinda, son of Aśoka, is said to have spent his last years there and after his passing away his relics were enshrined there. Cf. DPPN, s.v. Cetiyapabbata.

  47. ‘maraṇakkhaṇaṃ’ in the PTS edition; in the CST4 reading the phrase is maraṇakkhayaṃ (destruction by death). This story also occurs in the Mp (PTS I 77; CST4 7.63) where even in the CST4 reading it is maraṇakkhaṇaṃ.

  48. The phrase in PTS edition is: janapadaṃ khobhetvā. In CST4 reading it is janataṃ khobhetvā (having shaken the people).

  49. Pavāraṇā, a feminine noun, derived from the verb pavāreti (pa+vṛ = to invite, satisfy) indicates ‘a ceremony held at the end of vassa’ (cf. PED, s.v. pavāraṇā, pavāreti); Horner translates the term as ‘invitation’ (cf. Horner 1971, p. 214).

  50. Alternative translations for yojanā are: “(grammatical) construction; exegesis, and interpretation” (PED, s.v. yojanā).

  51. The fourfold sweet refers to a mixture of curd, honey, ghee and raw sugar (Abhin-ṭ CST4 2.215: dadhimadhusappiphāṇitasaṅkhātaṃ catumadhuraṃ). This mixture of the sweets is said to be a medicine for dysentery (lohitapakkhandikā – M PTS I 316, CST4 6.485). In his CPED, Buddhadatta (1989, p. 101) listed ‘seasemum oil’ replacing ‘curd’ among the fourfold sweet.

  52. Cf. Nidd PTS I 26, CST4 2.7.

  53. Cf. Nidd PTS I 27, CST4 2.7.

  54. Cf. A PTS III 90, CST4 5.75.

  55. This refers to the Mahā Thūpa in Sri Lanka. It is known by many names. Among its other names are: Ratnavāli and Sonnamāli; see DPPN, s.v. Mahā-Thupa.

  56. In DPI (Anuruddha Thera 2004, p. 311) the phrase ‘kālena kālaṃ’ is stated to be an adverb which means ‘from time to time’.

  57. PTS: tathā upāsikāhi. Upāsakehi saddhiṃ sabbe pi kālena kālaṃ honti. According to PTS reading, a) the fivefold association always occurs with the monks; b) except bodily association, the other four occur time to time with nuns and female devotees; c) and the fivefold association occur time to time with male devotees. The CST4 reading, agrees fully with a), but partly with b) and c). According to it, the four associations except the bodily association occur from time to time with nuns only; with male and female devotees all five associations occur from time to time.

  58. Since the sixth talk, the strenuous effort, the remaining talks are not presented under separate headings in the CST4 edition probably because the expositions are very brief. However, following the thematic presentation of the previous talks I added this title to separate them from the previous category.

  59. Gerundive of parivatteti (causes to turn round, to roll, to recite) which is a causative form of parivattati (√vṛt=to turn round, move, change). See PED, s.v. parivattati, parivatteti.

Abbreviations

A:

Aṅguttara Nikāya

Abhin-ṭ:

Abhinava Ṭīkā

CPED:

Conscise Pali English Dictionary

CST4:

Chaṭṭha Saṅgāyāna Tipiṭaka, Version 4

D:

Dīgha Nikāya

DOP:

A dictionary of Pāli of M. Cone

DPI:

Dictionary of Pāli Idioms by K. Anuruddha

DPPN:

Dictionary of Pāli proper names (Malalasekera 2002)

M:

Majjhima Nikāya

Mp:

Manorathapūraṇī

Nidd:

Niddesa

Paṭis-a:

Paṭisambhidhāmagga Aṭṭhakathā

PED:

Pāli-English dictionary of the Pali text society

Ps:

Papañcasūdānī

Ps-pṭ:

Papañcasūdanī-purāṇaṭīkā

PTS:

Pali texts society

S:

Saṃyutta Nikāya

Ud:

Udāna

Vibh:

Vibhaṅga

Vism:

Visuddhimagga

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Acknowledgements

I am deeply indebted to Giuliano Giustarini, Bhante Ānandajoti, Charles Willemen, and Mattia Salvini for going through an earlier draft of the paper and providing me with valuable suggestions. My thanks are due to Upali Sramon and Priyarakkhit for going through the final version of the article and suggesting necessary improvements. I should also express my thanks to an anonymous reviewer for the critical remarks and suggestions provided.

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  1. International PhD Program in Buddhist Studies, Department of Humanities, Faculty of Social Sciences and Humanities, Mahidol University, Nakhon Pathom, Thailand

    Ven. Sajal Barua

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Barua, V.S. Dasakathāvatthu: An Alternative Path of Practice Leading to Liberation (vimutti). J Indian Philos 49, 499–521 (2021). https://doi.org/10.1007/s10781-021-09471-4

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