Everyman's Ethics
Four Discourses
of the Buddha
Adapted from the translations
of
Narada Thera
The Wheel Publication No. 14
Copyright (C) 1985
Buddhist Publication Society
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Contents
These translations are adapted from
the translations and notes in "The Light of the Dhamma" by the Venerable
Narada Thera.
The introductory notes to the last
three texts have been supplied by the editor of this series.
Sigalovada Sutta:
The Layman's Code of Discipline
Sigala was the son of a Buddhist family
residing at Rajagaha. His parents were devout followers of the Buddha,
but the son was indifferent to religion. The pious father and mother could
not by any means persuade their son to accompany them to visit the Buddha
or his disciples and hear the noble Doctrine. The son thought it practically
useless to pay visits to the Sangha, as such visits may entail material
loss. He was only concerned with material prosperity; to him spiritual
progress was to no avail. Constantly he would say to his father: "I will
have nothing to do with monks. Paying homage to them would make my back
ache, and my knees stiff. I should have to sit on the ground and soil and
wear out my clothes. And when, at the conversations with them, after so
sitting, one gets to know them, one has to invite them and give them offerings,
and so one only loses by it."
Finally as the father was about to
die, he called his son to his deathbed, and enquired whether he would at
least listen to his parting advice. "Most assuredly, dear father, I shall
carry out any order you may be pleased to enjoin on me," he replied. "Well
then, dear son, after your morning bath worship the six quarters." The
father asked him to do so hoping that one day or other, while the son was
so engaged, the Buddha or his disciples would see him, and make it an occasion
to preach an appropriate discourse to him. And since deathbed wishes are
to be remembered, Sigala carried out his father's wish, not, however, knowing
its true significance.
Now it was the custom of the Buddha
to rise from his sleep at four o'clock and after experiencing Nibbanic
Bliss for an hour to pervade the whole world with his boundless thoughts
of loving-kindness. It is at this hour that he surveys the world with his
great compassion to find out what fellow being he could be of service on
that day. One morning Sigala was caught in the net of the Buddha's compassion;
and with his vision the Buddha, seeing that Sigala could be shown a better
channel for his acts of worship, decided: "This day will I discourse to
Sigala on the layman's Vinaya (code of discipline). That discourse will
be of benefit to many folk. There must I go." The Buddha thereon came up
to him on his way for alms to Rajagaha; and seeing him engaged in his worship
of the six quarters, delivered this great discourse which contains in brief,
the whole domestic and social duty of the layman.
Commenting on this Sutta, the Venerable
Buddhaghosa says, "Nothing in the duties of a householder is left unmentioned.
This Sutta is called the Vinaya of the householder. Hence in one who practices
what he has been taught in it, growth is to be looked for, not decay."
And Mrs. Rhys Davids adds: "The Buddha's doctrine of love and goodwill
between man and man is here set forth in a domestic and social ethics with
more comprehensive detail than elsewhere. And truly we may say even now
of this Vinaya or code of discipline, so fundamental are the human interests
involved, so sane and wide is the wisdom that envisages them, that the
utterances are as fresh and practically as binding today and here as they
were then at Rajagaha. 'Happy would have been the village or clan on the
banks of the Ganges where the people were full of the kindly spirit of
fellow-feeling, the noble spirit of justice which breathes through these
naive and simple sayings.' Not less happy would be the village, or the
family on the banks of the Thames today, of which this could be said."
* * *
Thus have I heard:
On one occasion the Exalted One was
dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha.
Now at that time, young Sigala, a
householder's son, rising early in the morning, departing from Rajagaha,
with wet clothes and wet hair, worshipped with joined hands the various
quarters -- the East, the South, the West, the North, the Nadir, and the
Zenith.
Then the Exalted One, having robed
himself in the forenoon took bowl and robe, and entered Rajagaha for alms.
Now he saw young Sigala worshipping thus and spoke to him as follows:
"Wherefore do you, young householder,
rising early in the morning, departing from Rajagaha, with wet clothes
and wet hair, worship, with joined hands these various quarters -- the
East, the South, the West, the North, the Nadir, and the Zenith?"
"My father, Lord, while dying, said
to me: The six quarters, dear son, you shall worship. And I, Lord, respecting,
revering, reverencing and honouring my father's word, rise early in the
morning, and leaving Rajagaha, with wet clothes and wet hair, worship with
joined hands, these six quarters."
"It is not thus, young householder,
the six quarters should be worshipped in the discipline of the noble."
"How then, Lord, should the six quarters
be worshipped in the discipline of the noble? It is well, Lord, if the
Exalted One would teach the doctrine to me showing how the six quarters
should be worshipped in the discipline of the noble."
"Well, young householder, listen
and bear it well in mind; I shall speak." -- "Very good, Lord," responded
young Sigala.
And the Exalted One spoke as follows:
"Inasmuch, young householder, as
the noble disciple (1) has eradicated the four vices in conduct,[1]
(2)
inasmuch as he commits no evil action in four ways, (3) inasmuch
as he pursues not the six channels for dissipating wealth, he thus, avoiding
these fourteen evil things, covers the six quarters, and enters the path
leading to victory in both worlds: he is favoured in this world and in
the world beyond. Upon the dissolution of the body, after death, he is
born in a happy heavenly realm.
(1) "What are the four vices
in conduct that he has eradicated? The destruction of life, householder,
is a vice and so are stealing, sexual misconduct, and lying. These are
the four vices that he has eradicated."
Thus spoke the Exalted One. And when
the Master had thus spoken, he spoke yet again:
Killing, stealing, lying
and adultery,
These four evils the wise never
praise.
(2) "In which four ways does
one commit no evil action? Led by desire does one commit evil. Led by anger
does one commit evil. Led by ignorance does one commit evil. Led by fear
does one commit evil.[2]
"But inasmuch as the noble disciple
is not led by desire, anger, ignorance, and fear, he commits no evil."
Thus spoke the Exalted One. And when
the Master had thus spoken, he spoke yet again:
Whoever through desire,
hate or fear,
Or ignorance should transgress the
Dhamma,
All his glory fades away
Like the moon during the waning
half.
Whoever through desire, hate or
fear,
Or ignorance never transgresses
the Dhamma,
All his glory ever increases
Like the moon during the waxing
half.
(3) "What are the six channels
for dissipating wealth which he does not pursue?
(a) "indulgence in
intoxicants which cause infatuation and heedlessness;
(b) sauntering in streets
at unseemly hours;
(c) frequenting theatrical
shows;
(d) indulgence in gambling
which causes heedlessness;
(e) association with evil
companions;
(f) the habit of idleness.
(a) "There are, young householder,
these six evil consequences in indulging in intoxicants which cause infatuation
and heedlessness:
(i) loss of wealth,
(ii) increase of quarrels,
(iii) susceptibility to disease,
(iv) earning an evil reputation,
(v) shameless exposure of body,
(vi) weakening of intellect.
(b) "There are, young householder,
these six evil consequences in sauntering in streets at unseemly hours:
(i) he himself is unprotected
and unguarded,
(ii) his wife and children are unprotected
and unguarded,
(iii) his property is unprotected
and unguarded,
(iv) he is suspected of evil deeds,[3]
(v) he is subject to false rumours,
(vi) he meets with many troubles.
(c) "There are, young householder,
these six evil consequences in frequenting theatrical shows:
"He is ever thinking:
(i) where is there dancing?
(ii) where is there singing?
(iii) where is there music?
(iv) where is there recitation?
(v) where is there playing with
cymbals?
(vi) where is there pot-blowing?[4]
(d) "There are, young householder,
these six evil consequences in indulging in gambling:
(i) the winner begets hate,
(ii) the loser grieves for lost
wealth,
(iii) loss of wealth,
(iv) his word is not relied upon
in a court of law,
(v) he is despised by his friends
and associates,
(vi) he is not sought after for
matrimony; for people would say he is a gambler and is not fit to look
after a wife.
(e) "There are, young householder,
these six evil consequences in associating with evil companions, namely:
any gambler, any libertine, any drunkard, any swindler, any cheat, any
rowdy is his friend and companion.
(f) "There are, young householder,
these six evil consequences in being addicted to idleness:
"He does no work, saying:
(i) that it is extremely
cold,
(ii) that it is extremely hot,
(iii) that it is too late in the
evening,
(iv) that it is too early in the
morning,
(v) that he is extremely hungry,
(vi) that he is too full.
"Living in this way, he leaves many
duties undone, new wealth he does not get, and wealth he has acquired dwindles
away."
Thus spoke the Exalted One. And when
the Master had thus spoken, he spoke yet again:
"One is a bottle friend; one says,
'friend, friend' only to one's face; one is a friend and an associate only
when it is advantageous.
"Sleeping till sunrise, adultery,
irascibility, malevolence, evil companions, avarice -- these six causes
ruin a man.
"The man who has evil comrades and
friends is given to evil ways, to ruin does he fall in both worlds -- here
and the next.
"Dice, women, liquor, dancing, singing,
sleeping by day, sauntering at unseemly hours, evil companions, avarice
-- these nine[5]
causes ruin a man.
"Who plays with dice and drinks intoxicants,
goes to women who are dear unto others as their own lives, associates with
the mean and not with elders -- he declines just as the moon during the
waning half.
"Who is drunk, poor, destitute, still
thirsty whilst drinking, frequents the bars, sinks in debt as a stone in
water, swiftly brings disrepute to his family.
"Who by habit sleeps by day, and
keeps late hours, is ever intoxicated, and is licentious, is not fit to
lead a household life.
"Who says it is too hot, too cold,
too late, and leaves things undone, the opportunities for good go past
such men.
"But he who does not regard cold
or heat any more than a blade of grass and who does his duties manfully,
does not fall away from happiness."
* * *
"These four, young householder, should
be understood as foes in the guise of friends:
(1) he who appropriates
a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin.
(1) "In four ways, young householder,
should one who appropriates be understood as a foe in the guise of a friend:
(i) he appropriates his
friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.
(2) "In four ways, young householder,
should one who renders lip-service be understood as a foe in the guise
of a friend:
(i) he makes friendly profession
as regards the past,
(ii) he makes friendly profession
as regards the future,
(iii) he tries to gain one's favour
by empty words,
(iv) when opportunity for service
has arisen, he expresses his inability.
(3) "In four ways, young householder,
should one who flatters be understood as a foe in the guise of a friend:
(i) he approves of his friend's
evil deeds,
(ii) he disapproves his friend's
good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his
absence.
(4) "In four ways, young householder,
should one who brings ruin be understood as a foe in the guise of a friend:
(i) he is a companion in
indulging in intoxicants that cause infatuation and heedlessness,
(ii) he is a companion in sauntering
in streets at unseemly hours,
(iii) he is a companion in frequenting
theatrical shows,
(iv) he is a companion in indulging
in gambling which causes heedlessness."
Thus spoke the Exalted One. And when
the Master had thus spoken, he spoke yet again:
The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of
peril.
"These four, young householder, should
be understood as warm-hearted friends:
(1) he who is a helpmate,
(2) he who is the same in
happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises.
(1) "In four ways, young householder,
should a helpmate be understood as a warm-hearted friend:
(i) he guards the heedless,
(ii) he protects the wealth of the
heedless,
(iii) he becomes a refuge when you
are in danger,
(iv) when there are commitments
he provides you with double the supply needed.
(2) "In four ways, young householder,
should one who is the same in happiness and sorrow be understood as a warm-hearted
friend:
(i) he reveals his secrets,
(ii) he conceals one's own secrets,
(iii) in misfortune he does not
forsake one,
(iv) his life even he sacrifices
for one's sake.
(3) "In four ways, young householder,
should one who gives good counsel be understood as a warm-hearted friend:
(i) he restrains one from
doing evil,
(ii) he encourages one to do good,
(iii) he informs one of what is
unknown to oneself,
(iv) he points out the path to heaven.
(4) "In four ways, young householder,
should one who sympathises be understood as a warm-hearted friend:
(i) he does not rejoice
in one's misfortune,
(ii) he rejoices in one's prosperity,
(iii) he restrains others speaking
ill of oneself,
(iv) he praises those who speak
well of oneself."
Thus spoke the Exalted One. And when
the Master had thus spoken, he spoke yet again:
The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too --
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.
The wise and virtuous shine like
a blazing fire.
He who acquires his wealth in harmless
ways
like to a bee that honey gathers,[6]
riches mount up for him
like ant hill's rapid growth.
With wealth acquired this way,
a layman fit for household life,
in portions four divides his wealth:
thus will he friendship win.
One portion for his wants he uses,[7]
two portions on his business spends,
the fourth for times of need he
keeps.
* * *
"And how, young householder, does
a noble disciple cover the six quarters?
"The following should be looked upon
as the six quarters. The parents should be looked upon as the East, teachers
as the South, wife and children as the West, friends and associates as
the North, servants and employees as the Nadir, ascetics and brahmins as
the Zenith.[8]
"In five ways, young householder,
a child should minister to his parents as the East:
(i) Having supported me
I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy
of my inheritance,
(v) furthermore I shall offer alms
in honour of my departed relatives.[9]
"In five ways, young householder, the
parents thus ministered to as the East by their children, show their
compassion:
(i) they restrain them from
evil,
(ii) they encourage them to do good,
(iii) they train them for a profession,
(iv) they arrange a suitable marriage,
(v) at the proper time they hand
over their inheritance to them.
"In these five ways do children minister
to their parents as the East and the parents show their compassion
to their children. Thus is the East covered by them and made safe
and secure.
"In five ways, young householder,
a pupil should minister to a teacher as the South:
(i) by rising from the seat
in salutation,
(ii) by attending on him,
(iii) by eagerness to learn,
(iv) by personal service,
(v) by respectful attention while
receiving instructions.
"In five ways, young householder, do
teachers thus ministered to as the South by their pupils, show their
compassion:
(i) they train them in the
best discipline,
(ii) they see that they grasp their
lessons well,
(iii) they instruct them in the
arts and sciences,
(iv) they introduce them to their
friends and associates,
(v) they provide for their safety
in every quarter.
"The teachers thus ministered to as
the South by their pupils, show their compassion towards them in
these five ways. Thus is the South covered by them and made safe
and secure.
"In five ways, young householder,
should a wife as the West be ministered to by a husband:
(i) by being courteous to
her,
(ii) by not despising her,
(iii) by being faithful to her,
(iv) by handing over authority to
her,
(v) by providing her with adornments.
"The wife thus ministered to as the
West
by her husband shows her compassion to her husband in five ways:
(i) she performs her duties
well,
(ii) she is hospitable to relations
and attendants[10]
(iii) she is faithful,
(iv) she protects what he brings,
(v) she is skilled and industrious
in discharging her duties.
"In these five ways does the wife show
her compassion to her husband who ministers to her as the West.
Thus is the West covered by him and made safe and secure.
"In five ways, young householder,
should a clansman minister to his friends and associates as the North:
(i) by liberality,
(ii) by courteous speech,
(iii) by being helpful,
(iv) by being impartial,
(v) by sincerity.
"The friends and associates thus ministered
to as the North by a clansman show compassion to him in five ways:
(i) they protect him when
he is heedless,
(ii) they protect his property when
he is heedless,
(iii) they become a refuge when
he is in danger,
(iv) they do not forsake him in
his troubles,
(v) they show consideration for
his family.
"The friends and associates thus ministered
to as the North by a clansman show their compassion towards him
in these five ways. Thus is the North covered by him and made safe
and secure.
"In five ways should a master minister
to his servants and employees as the Nadir:
(i) by assigning them work
according to their ability,
(ii) by supplying them with food
and with wages,
(iii) by tending them in sickness,
(iv) by sharing with them any delicacies,
(v) by granting them leave at times.
"The servants and employees thus ministered
to as the Nadir by their master show their compassion to him in
five ways:
(i) they rise before him,
(ii) they go to sleep after him,
(iii) they take only what is given,
(iv) they perform their duties well,
(v) they uphold his good name and
fame.
"The servants and employees thus ministered
to as the Nadir show their compassion towards him in these five
ways. Thus is the Nadir covered by him and made safe and secure.
"In five ways, young householder,
should a householder minister to ascetics and brahmins as the Zenith:
(i) by lovable deeds,
(ii) by lovable words,
(iii) by lovable thoughts,
(iv) by keeping open house to them,
(v) by supplying their material
needs.
"The ascetics and brahmins thus ministered
to as the Zenith by a householder show their compassion towards
him in six ways:
(i) they restrain him from
evil,
(ii) they persuade him to do good,
(iii) they love him with a kind
heart,
(iv) they make him hear what he
has not heard,
(v) they clarify what he has already
heard,
(vi) they point out the path to
a heavenly state.
"In these six ways do ascetics and brahmins
show their compassion towards a householder who ministers to them as the
Zenith.
Thus is the Zenith covered by him and made safe and secure." Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
The mother and father are
the East,
The Teachers are the South,
Wife and Children are the West,
The friends and associates are the
North.
Servants and employees are the Nadir,
The ascetics and brahmins are the
Zenith;
Who is fit to lead the household
life,
These six quarters he should salute.
Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one to honour may attain.
Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one to honour may attain.
Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one to honour may attain.
Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands.
These four winning ways make the
world go round,
As the linchpin in a moving car.
If these in the world exist not,
Neither mother nor father will receive,
Respect and honour from their children.
Since these four winning ways
The wise appraise in every way,
To eminence they attain,
And praise they rightly gain.
When the Exalted One had spoken thus,
Sigala, the young householder, said as follows:
"Excellent, Lord, excellent! It is
as if, Lord, a man were to set upright that which was overturned, or were
to reveal that which was hidden, or were to point out the way to one who
had gone astray, or were to hold a lamp amidst the darkness, so that those
who have eyes may see. Even so, has the doctrine been explained in various
ways by the Exalted One.
"I take refuge, Lord, in the Buddha,
the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower;
as one who has taken refuge from this very day to life's end."
Notes
1.kamma-kilesa,
lit., 'actions of defilement.' [Go back]
2. These
are the four agati, 'evil courses of action': chanda, dosa,
moha,
bhaya. [Go back]
3. Crimes
committed by others. [Go back]
4. A kind
of amusement. [Go back]
5. The Pali
original has here "six causes" as two compound words and one double-term
phrase are counted as units. [Go back]
6. Dhammapada
v. 49: "As a bee, without harming the flower, its colour or scent, flies
away, collecting only the honey..." [Go back]
7. This portion
includes what is spent on good works: gifts to monks, charity, etc. [Go
back]
8. "The symbolism
is deliberately chosen: as the day in the East, so life begins with parents'
care; teacher's fees and the South are the same word:
dakkhina;
domestic cares follow when the youth becomes man, as the West holds the
later daylight; North is 'beyond' (uttara), so by help of friends,
etc., he gets beyond troubles." -- (Rhys Davids) [Go back]
9. This is
a sacred custom of the Aryans who never forgot the dead. This tradition
is still faithfully observed by the Buddhists of Sri Lanka who make ceremonial
offerings of alms to the monks on the eighth day, in the third month, and
on each anniversary of the demise of the parents. Merit of these good actions
is offered to the departed after such ceremony. Moreover after every punna-kamma
(good action), a Buddhist never fails to think of his parents and offer
merit. Such is the loyalty and the gratitude shown to parents as advised
by the Buddha. [Go back]
10. lit.,
'the folk around' (parijana). [Go back]
Maha-Mangala Sutta:
Blessings[1]
This famous text, cherished highly in
all Buddhist lands, is a terse but comprehensive summary of Buddhist ethics,
individual and social. The thirty-eight blessings enumerated in it, are
an unfailing guide on life's journey. Rightly starting with "avoidance
of bad company" which is basic to all moral and spiritual progress, the
Blessings culminate in the achievement of a passion-free mind, unshakable
in its serenity. To follow the ideals set forth in these verses, is the
sure way to harmony and progress for the individual as well as for society,
nation and mankind.
"The Maha-Mangala Sutta shows that
the Buddha's instructions do not always take negative forms, that they
are not always a series of classifications and analysis, or concerned exclusively
with monastic morality. Here in this sutta we find family morality expressed
in most elegant verses. We can imagine the happy blissful state household
life attained as a result of following these injunctions." (From The
Ethics of Buddhism by S. Tachibana, Colombo 1943, Bauddha Sahitya Sabha).
* * *
Thus have I heard. On one occasion
the Exalted One was dwelling at Anathapindika's monastery, in Jeta's Grove,[2]
near Savatthi.[3]
Now when the night was far spent, a certain deity whose surpassing splendour
illuminated the entire Jeta Grove, came to the presence of the Exalted
One and, drawing near, respectfully saluted him and stood at one side.
Standing thus, he addressed the Exalted One in verse:
"Many deities and men, yearning after
good, have pondered on blessings.[4]
Pray, tell me the greatest blessing!"
"Not to associate with the foolish,[5]
but to associate with the wise; and to honour those who are worthy of honour
-- this is the greatest blessing.
To reside in a suitable locality,[6]
to have done meritorious actions in the past and to set oneself in the
right course[7]
-- this is the greatest blessing.
To have much learning, to be skillful
in handicraft,[8]
well-trained in discipline,[9]
and to be of good speech[10]
-- this is the greatest blessing.
To support mother and father, to
cherish wife and children, and to be engaged in peaceful occupation --
this is the greatest blessing.
To be generous in giving, to be righteous
in conduct,[11]
to help one's relatives, and to be blameless in action -- this is the greatest
blessing.
To loathe more evil and abstain from
it, to refrain from intoxicants,[12]
and to be steadfast in virtue -- this is the greatest blessing.
To be respectful,[13]
humble, contented and grateful; and to listen to the Dhamma on due occasions[14]
-- this is the greatest blessing.
To be patient and obedient, to associate
with monks and to have religious discussions on due occasions -- this is
the greatest blessing.
Self-restraint,[15]
a holy and chaste life, the perception of the Noble Truths and the realisation
of Nibbana -- this is the greatest blessing.
A mind unruffled by the vagaries
of fortune,[16]
from sorrow freed, from defilements cleansed, from fear liberated[17]
-- this is the greatest blessing.
Those who thus abide, ever remain
invincible, in happiness established. These are the greatest blessings."[18]
Notes
(Derived mainly from the Commentaries)
1. This Sutta
appears in the Sutta-Nipata (v.258ff) and in the Khuddakapatha. See Maha-Mangala
Jataka (No. 453). For a detailed explanation see Life's Highest Blessing
by Dr. R.L. Soni, WHEEL No. 254/256. [Go back]
2. Anathapindika,
lit., 'He who gives alms to the helpless'; his former name was Sudatta.
After his conversion to Buddhism, he bought the grove belonging to the
Prince Jeta, and established a monastery which was subsequently named Jetavana.
It was in this monastery that the Buddha observed most of his vassana
periods (rainy seasons -- the three months' retreat beginning with the
full-moon of July). Many are the discourses delivered and many are the
incidents connected with the Buddha's life that happened at Jetavana. It
was here that the Buddha ministered to the sick monk neglected by his companions,
advising them: "Whoever, monks, would wait upon me, let him wait upon the
sick." It was here that the Buddha so poignantly taught the law of impermanence,
by asking the bereaved young woman Kisagotami who brought her dead child,
to fetch a grain of mustard seed from a home where there has been no bereavement.
[Go back]
3. Identified
with modern Sahet-Mahet, near Balrampur. [Go back]
4. According
to the Commentary, mangala means that which is conducive to happiness
and prosperity. [Go back]
5. This
refers not only to the stupid and uncultured, but also includes the wicked
in thought, word and deed. [Go back]
6. Any
place where monks, nuns and lay devotees continually reside; where pious
folk are bent on the performance of the ten meritorious deeds, and where
the Dhamma exists as a living principle. [Go back]
7. Making
the right resolve for abandoning immorality for morality, faithlessness
for faith and selfishness for generosity. [Go back]
8. The
harmless crafts of the householder by which no living being is injured
and nothing unrighteous done; and the crafts of the homeless monk, such
as stitching the robes, etc. [Go back]
9.Vinaya
means discipline in thought, word and deed. The commentary speaks of two
kinds of discipline -- that of the householder, which is abstinence from
the ten immoral actions (akusala-kammapatha), and that of the monk
which is the non-transgression of the offences enumerated in the Patimokkha
(the code of the monk's rules) or the 'fourfold moral purity' (catu-parisuddhi-sila).[Go
back]
10. Good
speech that is opportune, truthful, friendly, profitable and spoken with
thoughts of loving-kindness. [Go back]
11.Righteous
conduct is the observance of the ten good actions (kusala-kammapatha)
in thought, word and deed: freeing the mind of greed, ill-will and wrong
views; avoiding speech that is untruthful, slanderous, abusive and frivolous;
and the non- committal acts of killing, stealing and sexual misconduct.
[Go back]
12. Total
abstinence from alcohol and intoxicating drugs. [Go back]
13. Towards
monks (and of course also to the clergy of other religions), teachers,
parents, elders, superiors, etc. [Go back]
14. For
instance, when one is harassed by evil thoughts. [Go back]
15. Self-restraint
(tapo): the suppression of lusts and hates by the control of the
senses; and the suppression of indolence by the rousing of energy. [Go
back]
16.Loka-dhamma,
i.e. conditions which are necessarily connected with life in this world;
there are primarily eight of them: gain and loss, honour and dishonour,
praise and blame, pain and joy. [Go back]
17. Each
of these three expressions refers to the mind of the arahant: asoka:
sorrowless; viraja: stainless, i.e. free from lust, hatred and ignorance;
khema:
security from the bonds of sense desires (kama), repeated existence
(bhava), false views (ditthi) and ignorance (avijja).[Go
back]
18. The
above-mentioned thirty-eight blessings. [Go back]
Parabhava Sutta:
Downfall
While the Mangala Sutta deals with the
way of life conducive to progress and happiness, the Parabhava Sutta supplements
it by pointing out the causes of downfall. He who allows himself to become
tarnished by these blemishes of conduct blocks his own road to worldly,
moral and spiritual progress and lowers all that is truly noble and human
in man. But he who is heedful of these dangers keeps open the road to all
those thirty-eight blessings of which human nature is capable.
* * *
Thus have I heard. Once the Exalted
One was dwelling at Anathapindika's monastery, in the Jeta Grove, near
Savatthi.
Now when the night was far spent
a certain deity whose surpassing splendour illuminated the entire Jeta
Grove, came to the presence of the Exalted One and, drawing near, respectfully
saluted Him and stood at one side. Standing thus, he addressed the Exalted
One in verse:
The Deity:
Having come here with our
questions to the Exalted One, we ask thee, O Gotama, about man's decline.
Pray, tell us the cause of downfall!
The Buddha:
Easily known is the progressive
one, easily known he who declines. He who loves Dhamma progresses; he who
is averse to it, declines.
The Deity:
Thus much do we see: this
is the first cause of one's downfall. Pray, tell us the second cause.[1]
The Buddha:
The wicked are dear to him,
with the virtuous he finds no delight, he prefers the creed of the wicked
-- this is a cause of one's downfall.
Being fond of sleep, fond of company,
indolent, lazy and irritable -- this is the cause of one's downfall.
Though being well-to-do, not to support
father and mother who are old and past their youth -- this is a cause of
one's downfall.
To deceive by falsehood a brahmin
or ascetic or any other mendicant -- this is a cause of one's downfall.
To have much wealth and ample gold
and food, but to enjoy one's luxuries alone -- this is a cause of one's
downfall.
To be proud of birth, of wealth or
clan, and to despise one's own kinsmen -- this is a cause of one's downfall.
To be a rake, a drunkard, a gambler,
and to squander all one earns -- this is a cause of one's downfall.
Not to be contented with one's own
wife, and to be seen with harlots and the wives of others -- this is a
cause of one's downfall.
Being past one's youth, to take a
young wife and to be unable to sleep for jealousy of her -- this is a cause
of one's downfall.
To place in authority a woman given
to drink and squandering, or a man of a like behaviour -- this is a cause
of one's downfall.
To be of noble birth, with vast ambition
and of slender means, and to crave for rulership -- this is a cause of
one's downfall.
Knowing well these causes of downfall
in the world, the noble sage endowed with insight shares a happy realm.
Note
1. These lines
are repeated after each stanza, with the due enumeration.
[Go back]
Vyagghapajja Sutta:
Conditions of Welfare
In this sutta, the Buddha instructs
rich householders how to preserve and increase their prosperity and how
to avoid loss of wealth. Wealth alone, however, does not make a complete
man nor a harmonious society. Possession of wealth all too often multiplies
man's desires, and he is ever in the pursuit of amassing more wealth and
power. This unrestrained craving, however, leaves him dissatisfied and
stifles his inner growth. It creates conflict and disharmony in society
through the resentment of the underprivileged who feel themselves exploited
by the effects of unrestrained craving.
Therefore the Buddha follows up on
his advice on material welfare with four essential conditions for spiritual
welfare: confidence (in the Master's enlightenment), virtue, liberality
and wisdom. These four will instill in man a sense of higher values. He
will then not only pursue his own material concern, but also be aware of
his duty towards society. To mention only one of the implications: a wisely
and generously employed liberality will reduce tensions and conflicts in
society. Thus the observing of these conditions of material and spiritual
welfare will make for an ideal citizen in an ideal society.
* * *
Thus have I heard. Once the Exalted
One was dwelling amongst the Koliyans,[1]
in their market town named Kakkarapatta. Then Dighajanu,[2]
a Koliyan, approached the Exalted One, respectfully saluted Him and sat
on one side. Thus seated, he addressed the Exalted One as follows:
"We, Lord, are laymen who enjoy worldly
pleasure. We lead a life encumbered by wife and children. We use sandalwood
of Kasi. We deck ourselves with garlands, perfume and unguents. We use
gold and silver. To those like us, O Lord, let the Exalted One preach the
Dhamma, teach those things that lead to weal and happiness in this life
and to weal and happiness in future life."
(Conditions of Worldly Progress)
"Four conditions, Vyagghapajja,[3]
conduce to a householder's weal and happiness in this very life. Which
four?
"The accomplishment of persistent
effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada),
good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).
"What is the accomplishment of persistent
effort?
"Herein, Vyagghapajja, by whatsoever
activity a householder earns his living, whether by farming, by trading,
by rearing cattle, by archery, by service under the king, or by any other
kind of craft -- at that he becomes skillful and is not lazy. He is endowed
with the power of discernment as to the proper ways and means; he is able
to carry out and allocate (duties). This is called the accomplishment of
persistent effort.
"What is the accomplishment of watchfulness?
"Herein, Vyagghapajja, whatsoever
wealth a householder is in possession of, obtained by dint of effort, collected
by strength of arm, by the sweat of his brow, justly acquired by right
means -- such he husbands well by guarding and watching so that kings would
not seize it, thieves would not steal it, fire would not burn it, water
would not carry it away, nor ill-disposed heirs remove it. This is the
accomplishment of watchfulness.
"What is good friendship?
"Herein, Vyagghapajja, in whatsoever
village or market town a householder dwells, he associates, converses,
engages in discussions with householders or householders' sons, whether
young and highly cultured or old and highly cultured, full of faith (saddha),[4]
full of virtue (sila), full of charity (caga), full of wisdom
(pa??a).
He acts in accordance with the faith of the faithful, with the virtue of
the virtuous, with the charity of the charitable, with the wisdom of the
wise. This is called good friendship.
"What is balanced livelihood?
"Herein, Vyagghapajja, a householder
knowing his income and expenses leads a balanced life, neither extravagant
nor miserly, knowing that thus his income will stand in excess of his expenses,
but not his expenses in excess of his income.
"Just as the goldsmith,[5]
or an apprentice of his, knows, on holding up a balance, that by so much
it has dipped down, by so much it has tilted up; even so a householder,
knowing his income and expenses leads a balanced life, neither extravagant
nor miserly, knowing that thus his income will stand in excess of his expenses,
but not his expenses in excess of his income.
"If, Vyagghapajja, a householder
with little income were to lead an extravagant life, there would be those
who say -- 'This person enjoys his property like one who eats wood-apple.'[6]
If, Vyagghapajja, a householder with a large income were to lead a wretched
life, there would be those who say -- 'This person will die like a starveling.'
"The wealth thus amassed, Vyagghapajja,
has four sources of destruction:
"(i) Debauchery, (ii)
drunkenness, (iii) gambling, (iv) friendship, companionship
and intimacy with evil-doers.
"Just as in the case of a great tank
with four inlets and outlets, if a man should close the inlets and open
the outlets and there should be no adequate rainfall, decrease of water
is to be expected in that tank, and not an increase; even so there are
four sources for the destruction of amassed wealth -- debauchery, drunkenness,
gambling, and friendship, companionship and intimacy with evil-doers.
"There are four sources for the increase
of amassed wealth: (i) abstinence from debauchery, (ii) abstinence
from drunkenness, (iii) non- indulgence in gambling, (iv)
friendship, companionship and intimacy with the good.
"Just as in the case of a great tank
with four inlets and four outlets, if a person were to open the inlets
and close the outlets, and there should also be adequate rainfall, an increase
in water is certainly to be expected in that tank and not a decrease, even
so these four conditions are the sources of increase of amassed wealth.
"These four conditions, Vyagghapajja,
are conducive to a householder's weal and happiness in this very life.
(Conditions of Spiritual Progress)
"Four conditions, Vyagghapajja, conduce
to a householder's weal and happiness in his future life. Which four?
"The accomplishment of faith (saddha-sampada),
the accomplishment of virtue (sila-sampada), the accomplishment
of charity (caga-sampada) and the accomplishment of wisdom (pa??a-sampada).
"What is the accomplishment of faith?
"Herein a householder is possessed
of faith, he believes in the Enlightenment of the Perfect One (Tathagata):
Thus, indeed, is that Blessed One: he is the pure one, fully enlightened,
endowed with knowledge and conduct, well-gone, the knower of worlds, the
incomparable leader of men to be tamed, the teacher of gods and men, all-knowing
and blessed. This is called the accomplishment of faith.
"What is the accomplishment of virtue?
"Herein a householder abstains from
killing, stealing, sexual misconduct, lying, and from intoxicants that
cause infatuation and heedlessness. This is called the accomplishment of
virtue.
"What is the accomplishment of charity?
"Herein a householder dwells at home
with heart free from the stain of avarice, devoted to charity, open-handed,
delighting in generosity, attending to the needy, delighting in the distribution
of alms. This is called the accomplishment of charity.
"What is the accomplishment of wisdom?
"Herein a householder is wise: he
is endowed with wisdom that understands the arising and cessation (of the
five aggregates of existence); he is possessed of the noble penetrating
insight that leads to the destruction of suffering. This is called the
accomplishment of wisdom.
"These four conditions, Vyagghapajja,
conduce to a householder's weal and happiness in his future life."
Energetic and heedful in
his tasks,
Wisely administering his wealth,
He lives a balanced life,
Protecting what he has amassed.
Endowed with faith and virtue too,
Generous he is and free from avarice;
He ever works to clear the path
That leads to weal in future life.
Thus to the layman full of faith,
By him, so truly named 'Enlightened,'
These eight conditions have been
told
Which now and after lead to bliss.
Notes
1. The Koliyans
were the rivals of the Sakyans. Queen Maha Maya belonged to the Koliyan
clan and King Suddhodana to the Sakyan clan. [Go back]
2. Literally,
'long-kneed' [Go back]
3. 'Tiger's
Path'; he was so called because his ancestors were born on a forest path
infested with tigers. Vyagghapajja was Dighajanu's family name [Go
back]
4.Saddha
is not blind faith. It is confidence based on knowledge. [Go
back]
5.Tuladharo,
lit., 'carrier of the scales.' [Go back]
6.Udambarakhadaka.
The Commentary explains that one who wishes to eat wood-apple shakes the
tree, with the result that many fruits fall but only a few are eaten, while
a large number are wasted. [Go back]
The Buddhist Publication Society
The Buddhist Publication
Society is an approved charity dedicated to making known the Teaching of
the Buddha, which has a vital message for people of all creeds.
Founded in 1958, the
BPS has published a wide variety of books and booklets covering a great
range of topics. Its publications include accurate annotated translations
of the Buddha's discourses, standard reference works, as well as original
contemporary expositions of Buddhist thought and practice. These works
present Buddhism as it truly is -- a dynamic force which has influenced
receptive minds for the past 2500 years and is still as relevant today
as it was when it first arose.
A full list of our
publications will be sent free of charge upon request. Write to:
The Hony. Secretary
BUDDHIST PUBLICATION SOCIETY
P.O. Box 61
54, Sangharaja Mawatha
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Sri Lanka
or
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Revised: 9 November 1998
http://world.std.com/~metta/lib/bps/wheels/wheel014.html
Update: 01-04-2001