Satta-Ariyadhana

The Sevenfold Aryan wealth

By Mudaliyar M.N. Pieris

`SADDHA-DHANAM  SäLA-DHANAM

HIRI  OTTAPPIYAM  DHANAM

SUTA-DHANANCA  CâGO CA

PANNA  VE  SATTAMAM  DHANAM'

The term Aryan as it is known in the Dhamma has reference to persons who have attained one or more of the Four Stages of Sanctity as distinct from puthujjanas (worldly beings). When the Buddha visited the Sàkyan Kingdom sometime after attaining Enlightenment on the invitation of his Royal father, Suddhodana, in the company of thousands of arahants he took up residence at Nigrodhàràma.  The Sākyan kings and princes who has assembled there to welcome him did not pay him the respectful obeisance due to a Buddha. Having realized this overbearing attitude in their demeanor which is a characteristic trait in the Sākyan race he had, perforce, had recourse to the exhibition of the twin miracle-Yamaka Mahà-Pàtihàriya for the second time after attaining Enlightenment in order to subdue their pride. A characteristic feature of this miracle is the spontaneous emission of jets of water and fire alternately from the pores of the skin to the amazement of awe-struck spectators. This performance in the air brought the spectators to a realistic reverence for the Buddha’s supernatural attributes. The power of performing this miracle, which is unique to a Buddha, is exercised through the Iddhividha and Iddhippabheda Nanas (force of producing spiritualistic phenomena) acquired by him as a result of the intensive and extensive practice of Jhànas (mental absorptions) in the preliminary stages prior to attaining Supreme Enlightenment.

At the end of his sojourn at Nigrodhārāma he visited the palace, and having partaken of the mid-day dana, set out on his return journey. Princess Yasodhara being overwhelmed with emotion at the departure of her erstwhile husband prior to renunciation recited in a sweet sonorous tone some stanzas touching on Buddha’s characteristic physical features dignified gait and persuaded the young prince Rahula to follow him and demand of him the bestowal of largesse.  While engaged in this childlike act he was so taken up with expression of serenity and joy in the Buddha’s countenance that his very contact proved to be a solace and comfort and inducement to him to accompany the Buddha to his destination. On arrival at the Aràma the Buddha presented the young Rahula to Venerable Sàriputta for admission to the Order and thus make him an heir to the Satta-àriya-dhana (sevenfold Aryan Wealth) which he acquired under Bo- tree. The origin of the term Satta-àriya-dhana has reference to this event.

There are seven such Dhanas or sources of spiritual wealth as enumerated in the stanza quoted above. They are Saddhàā Dhana, Sãla Dhana, Hiri & Otappa Dhana, Suta Dhana, Càga Dhana and Pannàā Dhana.

Saddhàā is confidence gained by conviction of unique attributes of the Buddha, the Dhamma and the Sangha. It is the bed-rock on which the edifice of Buddhist way of life is built. It is known in Dhamma as a cetasika (mental property) and it is the first of the 19 auspicious cetasikas enumerated in Abhidhamma. Dhamma divides Saddhàā in to five categories viz.,

1) Sampasàdana lakhkhana  Saddhàā

2) Sampakkhandana lakhkhana Saddhàā

3) Opakkhandana lakhkhana  Saddhàā

4) Agama Saddhàā

5) Adhigama Saddhàā

Sampasàdana lakhkhana  Saddhàā divests the mind of evil thoughts or desires and purify it just as the water in a muddy pool is purified by the application of purifying chemical agents. There are five mental hindrances called Pancanivarana Dhamma, which directly elude our attainment of the goal. They are Kàmacchanda (sense desire), Vyàpàda (ill will), Thina-middha (sloth and torpor), Uddhacca-Kukkucca (restlessness and worry), Vicikicchàā (skeptical doubt). They are called hindrances because they hinder envelope the mind by obstructing its development by various ways. A mind imbued with the Sampasàdana Saddhàā can overcome these hindrances even though temporarily and spur it to be alert and mindful in the performance of deeds that produce fruitful results both temporal and spiritual.

The next Saddhà-Sampakkhandana is the motive force or the animated spirit which drives the individual to the performance of meritorious deeds which produce these results. The possessor of this Saddhàā is like a skillful swimmer who grapples with the tide in a flooded stream of turbulent waters in saving the life of a drowning individual. It is an indomitable spirit that that knows no relaxation until the target is reached. It is objective in character and execution. Its possession leads to overcome the Caturogha (the eightfold floods of defilement) whose function is to drag and drown the individual in the sea of Samsàra with its interminable cycles of births and rebirths.

Opakkhandana lakhkhana  Saddhàā: This is a Saddhà Cetasika born in the mind of a person who has attained  who has attained the first stage of sanctity (Sotāpanna). It is not fickle or vacillating. It is steadfast and durable.

Agama Saddhàā: this is a Saddhà born in the mind of a Bodhisatva or an aspirant to Buddhahood on the occasion he publicly announces his steadfast resolve to become a Buddha lying prostrate in the presence of a Buddha and seek his prophetic confirmation of the fulfillment of his resolve (Niyata Vivarana)

Adhigama Saddhàā: This is a Saddhàā Cetasika possessed by those who have attained Arahanthood. It is the most steadfast, pure and unalloyed Saddhàā one could possess. Its acquisition is the result of the complete deliverance from all desires or attachments. Its direct aim and end is Nibbana.

The second Ariya Dhana referred to above is Sila. Sila is morality or virtuous conduct brought about by a disciplined, cultured mind, body and speech. The basic position of Sila is the control of one’s body and speech. The control exercised on these two organs leads to the suppression of seven out of the ten principal sinful acts enumerated in the Dhamma. They are stealing, adultery and destruction of life for the commission of which the body acts as the agent, and lying, slander, using bitter, abusive language and gossiping committed by speech.

The practice of Sila produces in the mind of the individual a sense of shame and fear to commit sins. These two Cetasikas known in Dhamma as Hiri and Otappa are also known as Deva Dhammas or Lokapālaka Dhammas so named as they are divine qualities that contribute to the upliftment of the moral structure of society. Lack of these qualities among individuals bring about their degradation and decay thereby giving full play to their bestial natures.

Suta- Dhana, the fifth one is knowledge acquired by listening. Down the ages until the introduction of the art of printing the Arahants who committed the Dhamma to memory handed it down to succeeding generations of monks by word of mouth. Thus it came to be acknowledged that one who had the privilege of hearing most was a man of erudition and high attainments in philosophy. Hence the term Bahussuta (heard most). This hearing or learning is an open sesame to the development of the Cetasika Pannā by the practice of higher ethics and Jhānas (mental absorptions).

Cāga Dhana, the sixth is generosity in giving for charity food and material possessions to the members of the Order and for the amelioration of the conditions of the poor and destitute without consideration of gain or reward either in this life or in the life hereafter. The highest form of dāna is the sacrifice of one’s life to save another in peril. The main purpose of the dāna is the eradication of Thanhā which is the root cause of our Samsāric existence with its enumerable cycles of births and deaths. Perfection of charity is the first of the ten perfections (Pāramitās) practiced by the Bodhisatva for the attainment of Buddhahood. Charity practiced by a Bodhisatva is untained by any prejudice, wrong views or worldly ambitions. It is boundless in scope and altruistic in application. The Jātaka stories are replete with classic examples of how this charity was practiced. To quote one supreme instance where the Bodhisatva practiced it by scarifying his life, one Bodhisatva, who was engaged in meditation on the ledge of a rock overlooking a ravine, espied a tigress dying of starvation about to devour its cubs to relieve its hunger. This prompted him to make the supreme sacrifice by plunging to the mouth of the tigress and falling a prey to her. This is a sacrificial act on all fours with the Bosat ideal.

The seventh Ariya Dhana, Pannā: This term ordinarily means wisdom. But in Dhamma it has a deeper significance viz., realization of the Four Noble Truths culminating in the acquisition of Nānadassana Visuddhi (Perfection of the vision of Nibbana). According to the Dhamma three factors contribute to the spiritual development of the mind. Viz., Sutamaya-Pannā, Cintāmaya-Pannā and Bhāvanāmaya-Pannā. ßSussusa labhate Pannamû says Buddha. Those who listen gain wisdom. Listening to Bana and drinking deep from the fountain of Buddha-Dhamma is the principal source of this wisdom. Listening however must be accompanied by thinking to be effectually productive f the fruitful result Pannā. Thus the highest form of mental development is acquired by meditation. There are two stages of meditation viz., Samatha and Vipassanā. Samatha Bhāvanā (tranquilizing meditation) brings about concentration of the mind to a point where the Four Rupi Jhānas (mental absorptions) and the four Arupa Jhānas (mental absorptions productive of formless states) come to fruition. This is the be-all and the end-all of this form of meditation. They confer on the devotee the Five Highest Forms of mundane wisdoms called Panca Abhignā besides the power of fleeting through the air and performance of miracles of a type. Vipassanā Bhāvanā (Insight meditation) carries the devotee to super-mundane realms of mental development resulting in complete deliverance from all desires or attachments with the self-realization of the Nibbāna-Dhātu.

Saddhā and Pannā are like the two wheels of the Chariot carrying the pilgrim through the desert of Samsāra to the Oasis of peace beyond. If the two wheels of the chariot are not in alignment the journey will not be quick and comfortable and immune from jerks and jolts. According to Dhamma Samsāra is nothing but this fathom long human body made up of five Skandhas (aggregates of existence) comprising Nāma (mind) and Rupa (form) and the constructive elements viz., the four Dhātus and the six āyatanas (spheres of sensation). The cardinal or the central point on which this form works being the mind it would be in the best interest of the pilgrim to maintain equilibrium and Infinitum by cultivating the Sevenfold Ariya-Dhanas which gained for Buddha the Supreme Enlightenment under the Bo-tree.

ßThere is no concentration to him who lacks wisdom; nor is there wisdom to him who lacks concentration. In whom are both concentration and wisdom- he, indeed, is in the presence of Nibbana.û

May all beings be happy, peaceful and prosperous!