THE LIFE OF THE BUDDHA
Ministry of Religious
Affairs, Myanmar
---o0o---
- 05 -
Social Duties
(A) The Duties as shown in Singalovada Sutta
Singalovada Sutta means the
discourse preached by the Buddha to a young man named Singala. In this
sutta, the Buddha explained the social duties for all human beings and
they include the duties of parents, the duties of Sons and daughters etc.
If one fails to observe these duties one encounters a declination in
prosperity in addition to the misfortune of being reborn in woeful abodes
after death. If one observes these duties, one enjoys prosperity and high
dignity in the present life and one will be reborn in pleasant abodes
after death. So, all human beings should observe these social duties with
due respect and firm conviction. These duties are stated in brief as
follows:
Five
Kinds of Duty for Sons and Daughters
1. Sons and daughters must attend closely to
their parents in order to provide them with all the requisites in life.
2. They must carry out the social affairs of
the business matters of their parents.
3. They must maintain their parents'
properties, their parents' nationality, their parents' religious duties,
and try to straighten their parents' religious view if they have a wrong
view. They must also maintain the good name of their parents and their
lineage.
4. They must obey their parents and make
themselves worthy of the parents' heritage.
5. On their parents' death they should do
good deeds in dedication to them and share the merits with them.
Five Kinds of Duty for Parents
1. Parents must prevent their Sons and
daughters from misconduct.
2. They must show their sons and daughters
the way to good conduct.
3. They must make their sons and daughters
learn arts and sciences.
4. They must give them in marriage to
suitable persons.
5. They must give them their inheritance at
the proper time.
Five Kinds Duty of a Pupil
1. He must stand up and welcome his teacher
when he sees the teacher coming.
2. He must attend upon his teacher.
3. He must obey the words of the teacher
with proper attention and respect.
4. He must serve his teacher and supply his
needs.
5. He must learn carefully and respectfully
what is taught or instructed by his teacher.
Five Kinds of Duty of a Teacher
1. A teacher must teach his pupils good
behaviour.
2. He must impart knowledge to him in such a
manner that the pupil may thoroughly grasp the subject.
3. He must train his pupil without any
discrimination.
4. He must entrust his pupil to a good
teacher.
5. He must protect his pupils from danger.
Five Kinds of Duty of a Husband
1. A husband must be kind to and adore his
wife.
2. He must not treat his wife in an insolent
manner.
3 He must not engage in sexual misconduct
with other women.
4. He must give her control and authority
ever domestic matters.
5. He must provide his wife with clothing
and ornaments.
Five
Kinds of Duty of a Wife
1. A wife must arrange chores of the
household well and run it smoothly.
2. She must distribute gifts fairly between
her relatives and her husband's relatives.
3. She must not engage in sexual misconduct
with other men.
4. She must keep and maintain in an orderly
manner all things that are handed over by her husband.
5. She must be skillful and diligent in all
her housework.
Five
Kinds of Duty of a Good Friend
1. A man must give his friends all necessary
things as much as possible.
2. He must speak pleasantly to them.
3. He must do his best for the benefit of
both his friends and himself.
4. He must treat them as his equal.
5. He must be true to his words and
promises.
Five Kinds of Duty of a Beneficiary
1. A beneficiary must protect his friend
when his friend is inebriated.
2. He must guard over his friend's proper
ties when he is inebriated.
3. He must be a refuge for his friend when
the latter is in trouble.
4. He must not forsake his friend when he is
in distress.
5. He must help his descendants.
Five
Kinds of Duty of a Master
1. A master should make his employees work
in accordance with their capability and strength.
2. He must provide his employees with food
and pay them sufficiently.
3. He must give them medical treatment when
they are ill and sick.
4. On receiving delicious food, he must
share it with his employees.
5. He must allow them to work at appointed
times and let them enjoy leisure at other times for rest and relaxation.
Five Kinds of Duty of a Servant
1. A servant must rise before the master.
2. He must go to sleep after his master.
3. He must take only what is given to him by
his master.
4. He must try his best in his master's
work.
5. He must always speak of the virtues of
his master.
Five Kinds of Duty of Laymen
1. A layman must minister to the bhikkhus
with affection in action.
2. He must minister to the bhikkhus with
affection in speech.
3. He must show them affection in thought,
wishing them well at all times.
4. He must always keep his house open to the
bhikkhus.
5. He must provide them with material
requisites.
Six Kinds of Duty of Bhikkhu
1. A bhikkhu must restrain his lay disciples
from doing evil deeds.
2. He must exhort them to do good deeds.
3. He must protect them with
loving-kindness.
4. He must preach them what they have never
heard before.
5. He must explain to them what they have
already heard before.
6. He must show them the way to the realm of
devas.
Six Kinds of Duty of a Leader
1. He must be more industrious than others.
2. He must be vigilant in order to lead
others.
3. He must be kind to his subordinates.
4. He must forebear and forgive others.
5. He must be considerate and reasonable
whatever he does.
6. He must be wise and foresighted in doing
things.
(B) Thirty eight kinds of Blessings
Before the Buddha preached the
Mangala Sutta, a certain rumour concerning mangala had arisen among men
and devas twelve years in advance. They pondered what is mangala. And so,
there were many divergence of opinions; some said seeing pleasant objects
was Mangala, some said hearing pleasant sound was Mangala, some said
smelling sweet odour was Mangala, etc. This controversy spread from men to
the devas and brahmas
On one occasion the Exalted One
was dwelling at the Jetavana monastery of Anathapindika in Savatthi. Then
in the middle watch of the night, a certain deva of extremely attractive
appearance approached the Buddha, illuminating the entire Jetavana
monastery.
Having approached the Buddha and
having made obeisance to the Exalted One, he stood in a suitable place.
Thus standing, the deva addressed the Bhagava in verse:
"Many devas and human beings, longing for their
well being, pondered what is Mangala: Oh! the Exalted One, please tell us
what the highest blessing is." Then, the Buddha ex pounded the
following thirty eight factors of blessing.
Mangala Sutta
in Pali
prelude
yam mangalam
dvadassahi cintayimsu
sadevaka sotthanam adhigacchanti
atha tim sanca mangalam.
Desitam
devadevena sabbapapa
vinasanam sabbaloka hitatthaya
mangalam tam bhanama he.
Introduction
(a) Evam me
sutam:
(b) Ekam
samayam bhagava Savatthiyam
viharati Jetavane Anathapindi kassa arame.
(c) Atha kho
annatara devata abhikkantaya rattiya
abhikkanta vanna kevalakappam
Jetavanam Obhasetva. Yena Bhagava
tenupasankami upasankamitva bhagavantam abhiva
detva ekamantam atthasi.
(d) Ekamantam
thita kho sadevata
bhagavantam gathaya ajjhabhasi:
Discourse
Bahu deva
manussaca mangalani
acintayum akan khamana sotthanam
byuhi mangalamuttamam.
Asevanasa
balanam panditananca
sevana pujaca pujaneyyanam etam
mangalamuttamam
Patirupadesavaso ca pubbeca
katapunnata attasammapanidhi ca
etam mangalamuttamam.
Bahusaccana
sippanca
vinayo ca susikkhito
subhasita ca ya vaca
etam mangalamuttamam.
Matapitu
uptthanam
puttadarassa sangaho
anakula ca kammanta
etam mangalamuttamam.
Dananca
dhammacariyaca
natakananca sangaho
anavajjani kammani
etam mangalamuttamam.
Arati
viratipapa
majjapana ca samyamo
apparmado ca dhammesu
etam mangalamuttamam.
Garavo ca
nivato ca
santutthi ca katannuta
kalena dhammasavanam
etam mangalamuttamam
Khanti ca
sovacassata
samananan ca dassanam
kalenadhamma sakaccha
etam mangalamuttamam.
Tapo ca
brahmacariyanca
ariyasaccana dassanam
nibbana sacchikiriyaca
etam mangalamuttamam
Phutthassa
lokadhammehi
cittam yassa na kampati
asokam virajam khemam
etam mangalamuttamam
Explanation
Prelude
Devas and men for twelve full
years, pondered over things auspicious, but failed to discover the thirty
eight factors of Auspiciousness.
The Buddha, greater than all devas,
has taught things auspicious which remove all evil, which are for the good
of the whole world. Let us now recite those factors of Auspiciousness.
Introduction
On one occasion the Exalted One
was dwelling at the Jetavana monastery of Anathapindika in Savatthi.
Then, soon after the middle watch
of the night a certain deva of extremely attractive appearance approached
the Buddha, illuminating the entire Jetavana monastery.
Having approached the Buddha and
having made obeisance to the Exalted
One, he stood at a suitable place.
Thus standing, the deva addressed the Bhagava in verse:
"Many devas and human beings,
longing for their well- being, pondered what constitutes Auspiciousness;
O! tell us what is the highest Auspiciousness?" Then, the Buddha expounded
these following thirty eight rules of conduct.
Explanation of each blessing
1. Asevanaca balanam: Not to
associate with the foolish is the highest blessing. Here, a foolish person
is — one who thinks, speaks and commits evil deeds in order to
destroy the benefits of others.
2. Panditananca sevana : To
associate only with the wise is the highest blessing. Here a wise person
is one who thinks, speaks and performs good deeds in order to gain the
benefits and prosperity for oneself and others.
3. Panditananca sevana: To
honour those who are worthy of honour is the highest blessing. Here those
persons are the Buddha, the Dhamma and the Samgha, parents, teachers,
elders and those who are higher in prestige. Honouring is of two kinds:-
honouring by giving material gifts (Amisapuja) and honouring by dhamma
gift (dhamma puja).
4. Patirupadesavaso ca : To
dwell in a suitable locality is the highest blessing. Here a suitable
locality is a place where the Buddha's teachings exist and flourish well
and which enables one to gain merit, wisdom and property.
5. Pubbe ca Katapunnata: To
have done meritorious deeds in the past is the highest blessing.
6. Attasamma panidhi ca : To
set oneself in the right course is the highest blessing. Here setting
oneself in the right course means making oneself en-dowed with morality,
conviction, generosity and so on.
7. Bahusaccanca: To have a
wide general knowledge in mundane and supramundane levels is the highest
blessing.
8. Sippanca: Being skillful
in the technology and handicrafts is the highest blessing.
9. Vinayo ca susikkhito:
Learning and abiding by the tides of conduct and disciplines laid down by
the Buddha for lay devotees and monks is the highest blessing.
10. Subhasita ca ya va ca:
Speaking what is true, pleasant and beneficial to others is the highest
blessing.
11. Mitapitu upatthanam: To
attend closely to ones parents is the highest blessing. Here attending
closely on one's parents means ministering to all the needs of one's
parents performing their duties towards them, making them happy and
healthy.
12. Puttadarassa sangaho :
To take care of one's wife and children is a noble blessing.
13. Anakula ca Kammanta: To
perform a faultless work at a proper time and under proper circumstances
is a noble blessing. A faultless work means an action which does not harm
one's benefits as well as others' benefits.
14. Danafica :Performjing
acts of charity is the highest blessing.
15. Dhammacariya ca: To live
righteously performing the ten kinds of meritorious deeds is a noble
blessing.
16. Natakanan ca sangaho: To
support one's paternal and maternal relatives with food, clothings, money,
etc, or with encouraging words and good advice is a noble blessing.
17. Anavajjani Kammani : To
perform a blameless action associated with the welfare of oneself and
others such as keeping the sabbath precepts, planting trees and gardens,
performing social work, etc. is a noble blessing.
18. Arati (papa): To resolve
mentally to refrain from committing all evils, knowing well the evil
consequences of evil conduct is a noble blessing.
19. Virati (papa): To
refrain from committing three bodily evil deeds and four verbal evil deeds
is a noble blessing.
20. Majjapanaca samyamo : To
abstain from any intoxicating drink or drug such as alcohol, opium,
cocaine, marijuana, heroin, etc, is a noble blessing.
21. Appamado ca dhammesu :
Not to be negligent in doing good deeds, namely to give away in charity
(Dana), to keep the moral precepts (Sila) and to practise meditation (bhavana)is
a noble blessing.
22. Garavo ca: To pay
respect to those who are worthy of respect is a noble blessing. The
persons who are worthy of respect are the Buddha, the disciples of the
Buddha (monks), and parents, teachers, uncles, aunts, elder brothers and
sisters and those persons who are older or higher in status than oneself.
One shows them respect by making way for them, by bending slightly forward
on passing in front of them, by offering them one's seat when travelling
in a bus or train, by sitting in a lower place than theirs, and by holding
things respectfully in offering them to the elders.
23. Nivatoca: To be humble
and modest with out pride and conceit is a noble blessing. To be humble
means not only showing a respectful behaviour but also being bumble in
one's physical, verbal and mental actions.
24. Santutthi ca: To be
contented with what ever one possesses presently, although one must strive
and work hard honestly and steadily, is a no ble blessing.
25. Katannuta: To
acknowledge other's gratitude and repay one's debt of gratitude is a
blessing
26. Kalena dhamma savanam:
To listen to the dhamma which can lead one to prosperity in the present
life as well as in future lives is a noble blessing.
27. Khantica: To forgive
the insult caused by others and be patient without bearing a grudge is a
noble blessing.
28. Sovacassata: To obey
readily the advice given by elders and learned persons without any
complaint or arguement is a noble blessing.
29. Samananaca dassanam: To
see noble persons who have purified or are trying to purify their minds
from all defilements produces tranquillity and wholesome attitude in one's
mind. So it is a noble blessing.
30. Kalena dhammasakaccha:
Discussion of the Dhamma with learned persons at the proper time can lead
one to prosperity in the present as well as in the future and it will
enrich ones knowledge, straighten ones view and clarify ones mind. So it
is a noble blessing.
31. Tapo ca: To practise
ausleriry by controlling ones sense faculties in order to scorch all
defilements is a noble blessing.
32. Brahmacariyanca . To
undertake the noble practice such as observing the eight precepts and
developing concentration and insight knowledge in order to realize the
Four Noble Truths is a noble blessing.
33. Ariyasaccana dassanam:
To realize the Four Noble Truths with four Path consciousnesses stage by
stage is a noble blessing.
34. Nibbana sacchikiriya ca:
To realize Nibbana and enjoy the highest bliss with their respective
Fruition-consciousness by the four types of Noble persons (Ariyas) is a
noble blessing.
35. Phuthassa lokadhammehi
cittam yassa na kampati : To stand steadfastly with an unshaken mind
when one is confronted with the ups and downs of life associated with the
eight worldly conditions is a noble blessing. The eight worldly conditions
are (labha) gain. (alabha) loss, (yassa) fame, (ayassa) dishonour, (pasanna)
praise. (ninda) blame, (sukha) well being and (dukkha)misery.
36. Asokam: To be free from
all worries is a noble blessing.
37. Virajam: To have a mind
freee from the dust of all defilements such as greed (lobha), hatred (dosa)
and ignorance (moha) is a noble blessing.
38. Khemam: To possess a
peaceful mind free from all dangers of defilements is a noble blessing.
Conclusion
Whoever abides by and follows the
thirty eight rules of blessing overcomes all difficulties and oppositions
in life and will gain success and prosperity in the present life as well
as in future lives. These 38 rules of conduct according to the discourse
of Blessings are called the highest Auspiciousness because they bring
success and prosperity to all who follow them.
(C) The Causes of Downfall according to Parabhava Sutta
Introduction
After hearing the discourse on
Mangala Sutta and realizing the Thirty Eight Blessings, the devas wanted
to know the causes of downfall for individuals. So they informed the king
of Devas about their desire. On the next day, the king sent a deva to
supplicate the Buddha to preach a discourse of the causes of downfall.
Therefore, the Buddha delivered the Parabhava Sutta as follows:
Causes of
Downfall
1. To respect and abide by the ten
kinds of good conduct (sucarita) is the cause of one's prosperity; to
scorn and disobey the ten kinds of good conduct is the cause of one's
downfall.
2. To be fond of and to associate
with ignoble persons, to dislike and to dissociate with the noble persons
are the causes of one's downfall.
3. To indulge in excessive sleep,
to indulge in idle company, to be lacking in effort, to be lazy and to
have a quick temper are the causes of one's downfall.
4. Not to Support and attend upon
old parents although one has the ability to support and attend upon them
is the cause of one's downfall.
5. To deceive monks or other donees
with false promise is a cause of one's down fall.
6. To enjoy one's great fortune
only for one's benefit without sharing it with others is a cause of one's
downfall.
7. To he proud of one's birth,
wealth and lineage and to despise and disrespect one's own kinsmen is a
cause of one's downfall.
8. To indulge in womanizing,
drinking and to squander whatever one possesses are the causes of one's
downfall.
9. To indulge in sexual misconduct
with courtesans and others' spouses is a cause of one's downfall.
10. To many a young person inspite
of one's old age is a cause of one's downfall.
11. To give authority to a person
who indulges excessively in food and dress and who is also a spendthrift
is a cause of one's downfall
12. To aspire to possess something
or some position which is out of one's reach or ability is a cause of
one's downfall.
Conclusion
A wise person, reflecting on these
causes of deterioration carefully, shapes the course of his life to be
free from these bad causes and attain peace and prosperity in the present
life as well as in future lives.
(D) The
Causes of becoming a Wretch according to Vasala Sutta
On one occasion the Buddha was
staying at the monastery of Anathapindika in Jeta's Grove. One day while
he was going for alms-round, he arrived at the house of a brahmin named
Aggika bharadvaja.
At that moment the brahmin was
preparing for fire, when he saw the Buddha coming to his house he shouted
angrily in harsh words thus; "Stop there, wretched mendicant, stop there
wretched mendicant!"
The Buddha stopped and said gently
to the brahmin; "Do you know, O! brahmin, who a wretch is and the causes
that make one a wretch?"
The brahmin answered that he
didn't know them and requested the Buddha to explain them to him.
Therefore, the Buddha delivered the Vasala Sutta which explains the
meaning of a wretch and causes of becoming a wretch.
1. One, who is hot-tempered,
grudging. ungrateful, holding a wrong view, and deceitful in order to hide
his fault, is a wretch.
2. One, who has no pity for living
beings and kills them oneself or makes others kill them, is a wretch.
3. One, who besieges and destroys
villages and towns is a wretch.
4. One, who does not pay back the
loan owed to others, is a wretch.
5. One, who steals others'
properties, is a wretch.
6. One, who kills and robs others
is a wretch.
7. One, who bears false witness,
is a wretch.
8. One, who commits sexual
misconduct with others spouses, is a wretch.
9. One who does not support and
attend to one's parents is a wretch.
10. One, who tortures one's
parents, brothers, sisters and relatives bodily and verbally, is a wretch.
11. One, who when asked a
reasonable and beneficial question, gives a detrimental answer or a
crooked answer deliberately hiding the true facts, is a wretch.
12. One, who keeps in secret the
evil deeds committed by oneself, is a wretch.
13. One who enjoys the generous
treatment offered by others in warm welcome but fails to return the same
treatment to others when they visit one's house, is a wretch.
14. One, who gives many lame
excuses and refuses to donate to donees after inviting them for donation,
is a wretch.
15. One, who speaks harshly
without donating anything when bhikkhus come for alms food, is a wretch.
16. One, who tricks others with
false speech in order to gain something from them, is a wretch.
17. One, who praises oneself and
despises others, is a wretch.
18. One, who provokes others to
quarrel, who neither donates anything by oneself nor appreciates others'
donation, who is mean, pretentious, and has no shame and fear to do evil,
is a wretch.
19. One, who abuses the Buddha, his
disciples and other noble sages is a wretch.
20. One, who claims himself to be
an Arahat although one is not an Arahat, is the meanest wretch.
Four
Types of Honouring (Sangaha)
Honouring or socially assisting
others as a token of benevolence is called sangaha. Only if the
people practise the four ways of honouring others, will there be peace and
happiness in the world. These benevolent practices play an important role
in social dealings.
1. Dana: Honouring others
by providing them with material requisites.
2. Peyyavajja: Honouring
others with sweet, pleasing words suitable to the time and the occasion.
3. Atthacariya: Honouring
others by giving the necessary assistance so that they can accomplish
their purpose.
4. Samanattata: Honouring
others by treating them socially as one's equal.
---o0o---
Content |
02 | 03 |
04 | 05
---o0o---
Update : 01-05-2002
