The Great Chronicle of Buddhas

by Ven. Mingun Sayadaw | 1990 | 1,044,401 words

This page describes Acara, Anacara and Gocara contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This page is part of the series known as on Pāramitā. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).

Ācāra, Anācāra and Gocara

Anācāra (Improper Conduct)

There are two kinds of improper conduct (Anācāra), namely, improper bodily conduct (Kāyika Anācāra) and improper verbal conduct (Vacasika Anācāra).

Improper bodily conduct (Kāyika Anācāra)

After entering the Order, a bhikkhu acts disrespectfully towards the Sangha. He stands jostling the Elders, sits jostling them, stands or sits in front of them, takes a seat higher than that of the Elders, sits with his head covered with the robe, speaks while standing, waves his hands while talking, walks with the footwear on while the Elders are walking bare foot, takes a higher path while the Elders are taking a lower path, walks on a path while the Elders are walking on the ground, sits pushing the Elders, stands pushing them and give no place to the younger bhikkhus;(at the bath house) he puts faggots into stove without permission of the Elders and closes the door; (at the bathing place) he pushes the Elders and gets into the water in front of them, pushes them and bathes before they do, comes out jostling them before they do, and goes before them overtaking the Elders ahead of him; on reaching the village and town, he hurries into the laity’s private and secret chambers and ladies' rooms; he strokes children’s heads (showing signs of fondness). This is called improper bodily conduct (Kāyika Anācāra).

Improper verbal conduct (Vacasika Anācāra)

After entering the Order, a bhikkhu acts disrespectfully towards the Sangha. He talks about Dhamma without asking for permission of the Elders, answers questions, recites the Pātimokkha without permission; talks while standing, waves his hands while talking. On reaching the village and town, without restraining himself, he speaks to the women or young girls: “You so and so of such and such a family, what do you have? Is there rice gruel? Is there cooked rice? Is there hard food to eat? What shall we drink? What hard food shall we eat? What sort of food shall we eat? What will you offer me?”, etc. This is called improper verbal conduct (Vacasika Anācāra.)

Ācāra (Proper Conduct)

Ācāra should be understood as the reverse of the said Anācāra, improper conduct. Furthermore, a bhikkhu is reverential, obedient, possessed of shame and conscience, wears his lower robe properly, wears his upper robe properly, his manners inspire reverential faith whether moving forwards or backwards, looking sideways, bending or stretching, his eyes are downcast, he guards the doors of his sense-faculties; he knows the right measure in eating, strives to be always wakeful, possesses mindfulness with full comprehension, he wants little, he is easily contented, he is strenuous in the practice of wholesome Dhamma, observes with meticulous care the Abhisamācārika-sīla described above. This is called proper conduct (Ācāra).

Gocara (Proper Resort)

Gocara is of three kinds: Upanissaya Gocara, the resort that serves as a powerful support for one’s moral developments; Ārakkha Gocara, the resort that serves as a guardian of the mind, and Upanibandha Gocara, the resort that serves as an anchor of the mind.

A good friend who always uses the ten kinds of right speech conducive to liberation from saṃsāra is called Upanissaya Gocara. By depending upon such a friend, he hears the Dhamma which is unheard of before, dispels doubts. rectifies his views, gains clearness of mind. In addition to these benefits, he grows in faith, morality, learning, generosity and wisdom. Hence that good friend is the Upanissaya Gocara, the powerful support for developing wholesome qualities, such as morality, etc.

The ten kinds of speech conducive to liberation:

(1) appiccha kathā - speech about wanting little
(2) santutthi kathā - speech about contentment with what one has in hand
(3) paviveka kathā - speech about living in solitude
(4) asamsagga kathā - speech about living in seclusion
(5) viriyārambha kathā - speech about making effort
(6) sīla kathā - speech about morality
(7) samādhi kathā - speech about concentration of the mind
(8) paññā kathā - speech about Vipassanā Insight and the knowledge of the Paths
(9) vimutti kathā - speech about the Fruition States (liberation)
(10) vimuttiñānadassana kathā - speech about the Paccavekhanā-ñāṇa (Reflective Knowledge of the Path and Fruition)

In brief, the person who uses ten kinds of speech relating to liberation from the suffering of saṃsāra bringing thus five advantages such as hearing the Dhamma unheard of before, etc. The good friend, who can make others progress in five attributes, such as faith, morality, learning, generosity, and wisdom, is called Upanissaya Gocara, the resort which provides the strong sufficing condition for the development of wholesome qualities, such as morality, etc.

Mindfulness (sati) that guards the mind is called Ārakkha Gocara. (‘Ārakkha’ - that guards the mind; ‘Gocara’ - Sati, mindfulness.) (A bhikkhu, who takes resort in mindfulness, goes for alms round into the village and town with downcast eyes, seeing at the length of a plough yoke in front of him, and guarding his sense faculties. He goes on without looking at the troops of elephants, or troops of horses., or troops of chariots, or infantry soldiers, or at women or men. He does not look up or down, or towards any of the eight directions and keeps going. A bhikkhu who does not take resort in mindfulness, Ārakkha Gocara, when going round for alms food in the village and town, looks this way and that way, everywhere, like a crow kept in a covered basket.) Hence, mindfulness is the resort that protects the mind of the bhikkhu from the danger of evil thoughts.

As the Four Foundations of Steadfast Mindfulness (Satipatthāna Kammatthāna) are the resort to which the mind is anchored, it is called Upanibandha Gocara. (‘Upanibanda’ - where mind is anchored; ‘gocara’ - resort.)

The bhikkhu, who wants to make his Pātimokkhasamvara-sīla completely pure, should have proper conduct, wholesome resort and look upon the slightest fault as an enormous danger.

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