Summary of the Buddha's Sutta 3 (Dhammadayada Sutta) of the Majjhima Nikaya

Dhammadayada is a Pali term that refers to the idea that each student in Dhamma is an "heir to the Dhamma" with the duty to study the teachings and pass those teachings on to subsequent generations. The Buddha decided to give this teaching when he noticed that many bhikkhus were taking pride in the success and honorable status that the Sangha had attained. Since this would interfere with their spiritual practice, he delivered this sutta that advises the bhikkhus to be his heirs in Dhamma, not his heirs in material things.

I. The Buddha Addresses the Bhikkhus

The Buddha explains how they should be his heirs in Dhamma by providing an example: he asks them to imagine that he has eaten all the food he needs, but there's still some left over. Two hungry and weak bhikkhus arrive and the Buddha tells them, "...there is this almsfood of mine left over to be thrown away. Eat if you like; if you do not eat then I shall throw it away where there is no greenery or drop it into water where there is no life."

The first disciple thinks, "The Blessed One has eaten...had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it the Blessed One will throw it away...But this has been said by the Blessed One: 'Bhikkhus, be my heirs in Dhamma, not my heirs in material things.' Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak." So he doesn't eat the food and spends the rest of the day hungry and weak.

The second disciple thinks, "The Blessed One has eaten...had what he needed, but there is this almsfood of the Blessed One left over to be thrown away...Suppose that I eat this almsfood and pass the night and day neither hungry nor weak." So he does eat the food and spends the rest of the day neither hungry nor weak.

The Buddha explains that the first disciple is the one that is to be commended "because that will for long conduce to his fewness of wishes, contentment, effacement, easy support, and arousal of energy." (These five qualities are the stages of the practice that eventually lead to arahantship, or enlightenment.)

A casual reading of this sutta seems to indicate that the Buddha is advising his followers to deny themselves of material pleasures to cultivate lack of desire. The message, however, isn't quite that simple. It's not only about adhering to rules or following orders. A careful review of the passage reveals the crucial element: the thoughts of the two bhikkhus are nearly identical, but only the first reflects upon his desire. He considers his two options, remembers the teachings, and then makes a decision. The second disciple, however, simply thinks "There's leftover food, so I might as well eat it." The Buddha, then, is not suggesting that we give up food, but rather that we examine our own mental processes. Most importantly, we have a choice; we aren't compelled to act upon our every desire.

II. Sariputta Addresses the Bhikkhus

A. Dhammadayada

"Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? Here disciples of the Teacher who lives secluded do not train in seclusion; they do not abandon what the Teacher tells them to abandon; they are luxurious and careless, leaders in backsliding, neglectful of seclusion."

He goes on to say that the elder bhikkhus are to be blamed for this, the middle bhikkhus are to be blamed for this, and the new bhikkhus are to be blamed for this.

"In what way, friends, do disciples of the Teacher who lives secluded train in seclusion? Here disciples of the Teacher who lives secluded train in seclusion; they abandon what the Teacher tells them to abandon; they are not luxurious and careless, they are keen to avoid backsliding, and are leaders in seclusion."

He goes on to say the elder bhikkhus are to be commended for this, the middle bhikkhus are to be commended for this, and the new bhikkhus are to be commended for this.

Sariputta presents this generational progression (elder, middle, and new) to illustrate the importance of dhammadayada. If the elder bhikkhus set a bad example, the younger students will follow suit. If the elder bhikkhus follow the teachings, the younger students will, too. In this way, the Dhamma is passed on through generations.

B. The Middle Way

Finally, Sariputta reemphasizes the central message in this sutta by clarifying the dichotomy between bad and good. Within us, there exist evil desires like greed, hate, "anger and resentment, contempt and insolence, envy and avarice, deceit and fraud, obstinacy and rivalry, conceit and arrogance, vanity and negligence." A person traveling the wrong path (an "heir in material things") is merely a slave to these desires, acting upon impulse without reflection. The right path, on the other hand, is following the Middle Way, the Noble Eightfold Path (being an "heir in Dhamma"). This path asks us to abandon these desires, and will lead to peace, direct knowledge, enlightenment, and eventually Nibbana.