AN ANALYSIS OF SELF-DEVELOPMENT OF MONKS ACCORDING TO THE PRINCIPLE OF ARIYA-DHANA 7 IN BUDDHIST SCRIPTURES

Abstract

This action research aimed to (1) to study the principles of self-development of monks as presented in Buddhist scriptures, (2) to study the concept of Ariya-dhana 7 (Seven Noble Treasures) in Buddhist texts, and (3) to analyze the self-development of monks based on the Ariya-dhana 7 (Seven Noble Treasures). The study adopts a documentary research methodology, collecting data from sources such as the Tipiṭaka, commentaries, religious literature, didactic texts, academic works, thesis, and scholarly articles, which were then synthesized and systematically presented

The research findings were as follow; 

1. The self-development of monks is central to the preservation and dissemination of Buddhism, with the ultimate goal being purity and liberation (Vimutti). This process encompasses body, speech, and mind, underpinned by essential doctrines such as Sīla (morality), Samādhi (concentration), Paññā (wisdom), Appamāda (heedfulness), and Indriya-saṃvara (restraint of the senses). Which is a guideline for controlling the behavior of monks. Systematic study of the Dhamma–Vinaya, the support of Kalyāṇamitta (spiritual friends) and lay devotees, as well as the collective role of the Saṅgha, are important supportive factors. Conversely, obstacles such as materialism, social pressures, and distortions of the Vinaya hinder self-development. Therefore, self-development requires diligence, determination, and strict discipline to ensure that monks can truly serve as spiritual leaders and role models for society.

2. The Ariya-dhana 7; namely Saddhā (faith), Sīla (morality), Hiri (moral shame), Ottappa (moral dread), Bāhussacca (extensive learning), Cāga (generosity), and Paññā (wisdom) constitute “inner treasures” that are imperishable, unlike external wealth which is impermanent. Each treasure holds distinct ethical implications: Saddhā provides motivation for practice; Sīla governs bodily and verbal conduct; Hiri and Ottappa restrain unwholesome actions; Bāhussacca encourages diligent study; Cāga fosters renunciation; and Paññā enables realization of ultimate truths. These treasures are not merely general virtues but serve as vital spiritual capital, ensuring stability for monks and the Buddhist community at large. Their cultivation establishes monks as a field of merit (Puññakkhetta) and safeguards the long-term sustainability of Buddhism.

3. The self-development of monks in accordance with the Ariya-dhana 7 is systematically connected with the Sikkhā (Threefold Training: morality, concentration and wisdom). Saddhā and Sīla correspond to Adhisīla-sikkhā by regulating conduct; Hiri and Ottappa support Adhicitta-sikkhā by cultivating inner restraint and calmness; while Bāhussacca, Cāga, and Paññā form the basis of Adhipaññā-sikkhā, leading to insight and liberation. This integration shows that self-development is not merely the accumulation of isolated virtues but a holistic process of spiritual cultivation.