Deep Commentary

This Dhammapada verse was taught by the Buddha at Jetavana Monastery, concerning Mahapajapati Gotami. According to the story, before announcing the Eight Heavy Rules (Garudhammas), the Buddha lovingly explained their meaning and content to his foster mother privately. She complied with the Buddha's instruction and was permitted to join the Sangha. Because of this, there was much discussion and agitation among the community. They believed that she had ordained herself without a preceptor. Hearing this, other bhikkhunis became dissatisfied and refused to perform the Uposatha and Pavarana ceremonies with her. They informed the Buddha, who taught: "I myself transmitted the Eight Heavy Rules to her. I am her preceptor and teacher. One who has abandoned all faults of body, speech, and mind, who has overcome all craving—toward such a person one should not nurture dissatisfaction." (End of story summary). The main point of this verse, we see, is the Buddha's reminder to practice with regard to the three doors of action: body, speech, and mind. Scattered throughout previous verses, the Buddha has repeatedly raised and taught about these three. Why must the Buddha emphasize them again and again? Because they are of utmost importance in spiritual practice. Regardless of which method we practice, if we do not guard these three doors, our practice amounts to nothing. Precisely because they are the fundamental basis of liberation, the Buddha repeatedly reminds us so that we remember and strive to practice. Here, we summarize again. The three doors have two aspects: "negative and positive." The negative aspect is simply refraining from wrongdoing. Regarding bodily action, we guard three things: 1. Not killing living beings, primarily not killing humans. 2. Not stealing or seizing others' property. 3. Not committing sexual misconduct that breaks others' chastity or destroys their family happiness. Regarding verbal action, the Buddha teaches us to guard four things: 1. Not lying—saying what is not, or not saying what is. 2. Not speaking harshly, cursing, or abusing. 3. Not speaking divisively, causing enmity and separation among people. 4. Not speaking frivolously, embellishing or exaggerating stories, making much of little. Regarding mental action, the Buddha teaches to reduce greed, hatred, and delusion. This is only "stopping evil" without yet "doing good." It is only negative without yet being positive. The positive aspect is that we must do good. Not only do we refrain from killing, but we also find every way to protect and help living beings live safely without fear. Regarding others' property, not only do we not scheme to steal or seize it, but we also actively protect their possessions and simultaneously give help to the disabled, poor, hungry, and destitute. Regarding our own body, we skillfully use it to benefit ourselves and society. Regarding the mind, we must block evil intentions. Not only stopping them, but transforming evil seeds into wholesome ones. Thus, by actively and regularly cultivating the three doors in both aspects, naturally we will attain peaceful Nibbana right here in this world. That is truly wonderful happiness. In the story above, we see misunderstanding leading to doubt. Any doubt greatly hinders our practice. Instead of thoroughly investigating the matter, the bhikkhunis doubted and refused to perform Uposatha and Pavarana with Mahapajapati Gotami. This is a lesson for the community to take to heart. Only when the Buddha explained did they overcome their doubt. Living in a community, especially a spiritual one, we should avoid baseless, unreasonable doubts. Such doubts easily create disharmony and, if unchecked, lead to conflict, division, suspicion, and mutual ill will.