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INTRODUCTION
The teachings of the Buddha may be classified into two main groups according to the
people to whom the Dharma was preached :
1. Teachings for monks, and
2. Teachings for the laity.
The former are concerned with higher spiritual training - higher morality, higher concentration and higher wisdom - for insight into the true nature of things and the attainment of Nibbana which is the final goal of Buddhism, While the latter are mainly everyday-life morality for material well-being and mundane happiness of the people, whether personal or social, and their peaceful coexistence. In comparison, teachings for the laity are of small number. For this at least two reasons are apperent. Firstly, teachings for the laity are elementary, that is, easier to understand and practice, while those for monks are concerned with the final goal which is very hard to understand and, therefore, need repeated emphasis and detailed analysis and explanation. Secondly, the Buddha lived a monastic life surrounded by the monks who were undergoing spiritual training under him. Due to this close association and repeated instruction, the teachings for the monks were consequently abundant.
Whether for monks or for the laity, the teachings, in spirit, teach the law of nature or the law of cause and effect. Ethically, they teach that everyone is responsible for his own action, whether bodily, verbal or mental. To get good results one must choose to do good actions. To attain success one must make the effort oneself. However, for the purpose of training, various kinds of good actions have been prescribed as duties of people who live at different levels of spiritual life. The duties of the monks are, therefore, different from those of the laymen. But the difference takes only external form; in essence they are the same. These duties consist in the effort towards the goal by the overcoming of evil which arise through one's selfish desire, the cultivation of good through beneficial and helpful actions to one's fellow beings, and the purification of mind through insight into the true nature of things. Accordingly, the course of training towards the goal consists in the devotion to one's duties. And the goal ot Buddhism, whether final or relative, is freedom, the state of not being enslaved by, not attached to, anything. To be entitled to the name of a Buddhist, one must develop a sense of responsibility, be earnest and energetic in performing one's duties for the benefit both of one's own and of others, and be resolute to achieve one's aim, while living a happy life with a mind freed and unshaken among all worldly vicissitudes.
Included in this book are some selected discourses of the Buddha mainly
intended for the laity. Though
primarily meant for the Buddhist Sunday School students, it is hoped to be of
use to the puplic as well.
CONTENTS
Preface ..............................................................
I. The Layman's Code of Discipline .............
I. Four Vices of Conduct ...........................
II. Fove Motives ..........................................
III. Six Ways of Squandering Wealth ..........
IV. False and True Friends ..........................
V. The Six Quarters ....................................
II. Blessings ....................................................
III. Causes of Downfall ....................................
IV. The Ways of the Wicked ............................
V. The Ways of the Virtuous ..........................
VI. True Friendship ..........................................
VII. Well-Spoken Words ....................................
Vlll. A Layman's Welfare ...................................
I. Temporal Welfare ...................................
II. Spiritual Welfare .....................................
IX. How to Enjoy Your Wealth ........................
X. Worldly Happiness ....................................
XI. Draw Out Your Arrow ...............................
XII. Be Strong-Willed ......................................
XIII. Do Your Duty Now ! .................................
XIV. Alavaka's Questions .................................
Pali Sources .....................................................
I.
THE LAYMAN'S CODE OF DISCIPLINE
Thus have I heard :-
On one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove at the Squirrels' Feeding-ground.
Now at this time Singala, a householder's son, got up early, went out from Rajagaha, and, with wet hair and wet garments and hands joined in reverence, paid worship to the several quarters of earth and sky : to the east, south, west, and north, to the nadir and the zenith.
Early that same morning the Blessed One dressed himself, took bowl and robe and entered Rajagaha for alms. He saw Singala worshipping the quarters and spoke to him thus :
"Why, young householder, do you, getting up early and leaving Rajagaha, with wet hair and garments worship the several quarters of earth and sky ?"
"Sir, my farther, when he was on his death-bed, said to me, 'Dear son, you should worship the quarters of earth and sky.' So I, sir, honouring my father's word, respecting, revering, holding it sacred, get up early and worship the quarters in this way."
"But in the Noble Disciple, young householder, the six quarters are not to be worshipped thus."
"How then, sir, in the Noble Disciple, should the six quarters be worshipped ? Will the Exalted One be so good as to tell me ?"
"Hear then, young householder, pay attention, I will tell you."
"Yes, sir, " Singala replied. And the Blessed One spoke as follows : [1]
"If, young householder, the noble disciple has given up the four vices of conduct, if he does no evil action from the four motives, if he does not follow the six ways of squandering his wealth-then he, thus avoiding all these fourteen evils, is the coverer of the six quarters, he is on his way to the conquest of both worlds, he is successful both in this world and in the next. At the breaking up of the body, after death, he is reborn to bliss in heaven." [2]
I. Four Vices of Conduct
What are the four vices of conduct that he has given up ?
1. Destruction of life (Panatipata)
2. Taking what is not given (Adinnadana)
3. Sexual misconduct (Kamesumicchacara)
4. False speech (Musavada)
These are the four vices of conduct that he has given up. [3]
Thus spoke the Exalted One. And when the Blessed One had thus spoken, the Master spoke yet again :
Slaughter of life, theft, lying, adultery
To
these no word of praise the wise award.
[4]
II. Four Motives
By which four motives does he do no evil action ?
Evil actions are done from motives of
1. Partiality.
2. Enmity.
3. Stupidity.
4. Fear.
But
if the Noble Disciple is not led away by these motives, he will do no evil
action through them... [5]
Whoso from partiality or hate
Or fear or dulness doth transgress the Norm,
All minished good name and fame become,
As in the ebbing month the waning moon.
Who ne'er from partiality or hate
Or fear or dulness doth transgress the Norm,
Perfect and full good name and fame become,
As in the brighter half the waxing moon. [6]
III. Six Ways of Squandering
Wealth
And what are the six ways of squandering wealth ?
1. Addiction to intoxicants which cause heedlessness.
2. Roaming the streets at unseemly hours.
3. Frequenting shows and fairs.
4. Indulgence in gambling.
5. Associating with bad companions.
6. The habit of idleness. [7]
1. There are six dangers in addiction to drink :
a. actual loss of wealth.
b. increase of quarrels.
c. liability to disease.
d. source of disgrace.
e. indecent exposure.
f. weakened intelligence. [8]
2. There are six dangers in roaming the streets at unseemly hours :
a. He himself is without guard and protection.
b. So also are his wife and children.
c. So also is his property.
d. He is liable to be suspected of crimes.
e. He is the subject of false rumours.
f. He will meet a lot of troubles. [9]
3. There are six dangers in frequenting shows and fairs :
(He keeps looking about to see)
a. Where is there dancing ?
b. Where is there singing ?
c. Where is there music ?
d. Where is there strory-telling ?
e. Where is there cymbal playing ?
f. Where is there the beating of tam-tams ? [10]
4. There are six dangers in indulgence in gambling :
a. As winner he begets hatred.
b. As loser he regrets his lost money.
c. There is actual loss of wealth.
d. His word has no weight in an assembly.
e. He is scorned by his friends and companions.
f. He is not sought after by those who want to marry their daughters, for they would say that a gambler cannot afford to keep a wife. [11]
5. There are six dangers in associating with bad companions :
He has as his friends and companions :-
a. gamblers,
b. libertines,
c. drunkards,
d. cheats.
e. swindlers, and
f. men of violence. [12]
6. There are six dangers in the habit of idleness :
He always makes an excuse that
a. it is too cold,
b. it is too hot,
c. it is too early,
d. it is too late,
e. he is too hungery, or
f. he is too thirsty,
and
does not work. And so all the while he will not do what he ought to do, he
earns no new wealth, and what he has already earned wastes away.
[13]
******
One is a bottle friend. One
says, 'friend, friend' only to your face. But he who is a friend in time of need is a friend indeed.
[14]
Sleeping late, adultery, qurrelsomeness, destructiveness ('anatthata' may
be rendered as 'the habit of doing foolish things.'), wicked companions,
selfishness - these six things bring ruin to a man.
[15]
The man who has wicked comrades and friends, who is ill-mannered and frequents wicked places will fall to ruin in both world - here and the next. [16]
Gambling and women, drinking, dancing and singing, sleeping by day and
seeking amusement at improper times, wicked companions, selfishness - these six
things bring ruin to a man.
[17]
Those who indulge in gambling and drink intoxicants, go to women who are
dear as life to others, associate with the wicked and not with the wise, will
decline like the moon in the waning half.
[18]
He who is drunken, poor and jobless, drinks whenever thirsty and
frequents the bar, will sink in debt as a stone in water and will quickly bring
his family to ruin. [19]
He who by habit sleeps by day and hates rising at night, is ever intoxicated and wanton, is not fit to lead a household life. [20]
Those who, though young, always say it is too hot, too cold, too late,
and leave their work undone, the opportunities for good go past such men.
[21]
But he who does not regard cold or heat any more than a blade of grass and does his duties manfully, will never fall away from happiness. [22]
IV. False and True Friends
A. Four False Friends
Four are they who should be looked on as enemies in the guise of friends :
1. the out-and-out robber.
2. the man who pays lip-service.
3. the flatterer.
4. the leader to destruction. [23]
1. On four grounds the out-and-out robber is to be looked on as an enemy in the guise of a friend :
a. He is an out-and-out robber.
b. Giving little, he expects a lot in return.
c. He gives a helping hand only when he himself is in danger.
d. He makes friends with others only for his own interests. [24]
2. On four grounds the man who pays lip-service is to be looked on as an enemy in the guise of a friend :
a. He speaks you fair about the past.
b. He speaks you fair about the future.
c. He tries to gain your favour by empty sayings, offering you help when help is not needed.
d. When help is needed he points to his own ill-luck. [25]
3. On four grounds the flatterer is to be looked on as an enemy in the guise of a friend :
a. He consents to your doing wrong.
b. He consents to your doing right.
c. He sings your praises to your face.
d. He runs you down behind your back. [26]
4. On four grounds the leader to destruction is to be looked on as an enemy in the guise of a friend :
a. He is your conpanion when you indulge in drinking.
b. He is your companion when you roam the streets at unseemly hours.
c. He is your companion when you frequent shows and fairs.
d. He is your conpanion when you indulge in gambling. [27]
The friend who's ever seeking what to take,
The friend whose words are other than his deeds,
The friend who flatters, pleasing you withal,
The boon companion down the errant ways :-
These four are foes. Thus having recognized,
Let the wise man avoid them from afar
As they were path of peril and of dread.
[28]
B. Four True Friends
Four are they who should be looked on as true-hearted friends :
1. the helper.
2. the man who is the same in weal and woe.
3. the man who gives you good advice.
4. the man who is sympathetic.
[29]
1. On four grounds the helper is to be looked on as a true-hearted friend :
a. He guards you when you are off your guard.
b. He guards your property when you are off your guard.
c. He is a refuge to you when you are in danger.
d. He provides a double supply of what you may ask in time of need.
[30]
2. On four grounds the man who is the same in weal and woe is to be looked on as a true-hearted friend :
a. He tells you his secrets.
b. He keeps secret your secrets.
c. He does not forsake you in your troubles.
d. He can even die for your sake. [31]
3. On four grounds the man who gives you good advice is to be looked on as a true-hearted friend :
a. He keeps you back from evil.
b. He encourages you to do good.
c. He informs you of what you have not heard.
d. He shows you the way to heaven. [32]
4. On four grounds the man who is sympathetic is to be looked on as a true-hearted friend :
a. He does not rejoice over your misfortunes.
b. He rejoices in your good fortunes.
c. He protects against anyone who speaks ill of you.
d. He admires those who speak well of you. [33]
The friend who is a helper,
The friend who in weal and woe,
The friend who gives good counsel,
The friend who sympathizes -
These the wise man should know
As his four true friends,
And should devote himself to them
As a mother to the child of her body. [34]
The wise and moral man
Shines like a fire on a hilltop,
Making money like the bee,
Who does not hurt the flower.
Such a man makes his pile
As an anthill, gradually. [35]
The man grown wealthy thus
Can help his family
And firmly bind his friends
To himself. He should divide
His money in four parts;
On one part he should live,
With two expand his trade,
And the fourth he should save
Against a rainy day. [36]
V. The Six Quarters
And how, young householder, does the Noble Disciple protect the six quarters ?
The following should be looked on as the six quarters :
1. parents as the east, (the direction in the front);
2. teachers as the south, (the direction in the right);
3. wife and children as the west, (the direction behind);
4. friends and companions as the north, (the direction in the left);
5. servants and workmen as the nadir;
6. recluses and Brahmins as the zenith. [37]
1. In five ways a child should minister to his parents as the eastern quarter (saying to himself) :
a. Having been supported by them I will support them in my turn.
b. I will do their work for them.
c. I will keep up the honour and the traditions of my family.
d. I will make myself worthy of my heritage.
e. I will make offerings, dedicating merit to them after their death. [38]
In five ways his parents, thus served as the eastern quarter, show their love for him :
a. They keep him back from evil.
b. They train him in virtue.
c. They have him taught arts and sciences.
d. They arrange for his marriage to a suitable wife.
e. They hand over his inheritance to him in due time.
Thus is this eastern quarter protected by him and made safe and secure.
2. In five ways a pupil should minister to his teachers as the southern quarter :
a. by rising in salutation.
b. by waiting upon them.
c. by eagerness to learn and obedience to them.
d. by personal service.
e. by attentively receiving their teaching. [40]
In five ways his teachers, thus served as the southern quarter, show their love for him.
a. They train him so that he is well-trained.
b. They teach him in such a way that he understands and remembers well what he has been taught.
c. They thoroughly instruct him in the lore of every art.
d. They introduce him to his friends and companions.
e. They provide for his safety and security in every quarter.
Thus is this southern quarter protected by him and made safe and secure. [41]
3. In five ways a husband should serve his wife as the western quarter.
a. by honouring her.
b. by being courteous to her.
c. by being faithful to her.
d. by handing over authority to her.
e. by providing her with ornaments. [42]
In five ways his wife, thus served as the western quarter, shows her love for him :
a. The household affairs are to be well managed.
b. She should be hospitable and helpful to friends and relations of both her and his.
c. She should be faithful to him.
d. She should take care of the goods he brings home.
e. She should be skilful and industrious in all her duties.
Thus is this western quarter protected by him and made safe and secure. [43]
4. In five ways a clansman should serve his friends and associates as the northern quarter :
a. by generosity.
b. by courtesy.
c. by helping them.
d. by treating them as he would treat himself.
e. by being sincere to them.
In five ways his friends and associates, thus served as the northern quarter, show their love for him :
a. They protect him when he is careless.
b. They guard his property when he is careless.
c. They are a refuge for him when he is in danger.
d. They do not leave him in his troubles.
e. They show due respect to other members of his family.
Thus is the northern quarter protected by him and made safe and secure. [45]
5. In five ways a master should serve his servants and workmen as the lower quarter :
a. by assigning them work according to their strength.
b. by giving them due food and wages.
c. by caring for them in sickness.
d. by sharing with them unusual luxuries.
e. by giving them holidays and leave at suitable times. [46]
In five ways his servants and workmen, thus served as the lower quarter, show their love for him :
a. They get up to work before him.
b. They go to rest after him.
c. They take only what is given to them.
d. They do their work well.
e. They spread about his praise and good name.
Thus is the lower quarter protected by him and made safe and secure. [47]
6. In five ways a clansman should serve recluses and Brahmins as the upper quarter :
a. by kindly acts.
b. by kindly words.
c. by kindly thoughts.
d. by keeping open house to them.
e. by supplying them with their material needs. [48]
In five ways the recluses and Brahmins, thus served as the upper quarter, show their love for him :
a. They keep him back from evil.
b. They encourage him to do good.
c. They feel for him with kindly thoughts.
d. They teach him what he has not heard before.
e. They correct and clarify what he has learnt.
f. They show him the way to heaven.
Thus is the upper quarter protected by him and made safe and secure. [49]
Thus spoke the Exalted One. And when the Blessed One had so spoken, the Master said yet further :-
Mother and father are the Eastern view,
And teachers are the quarters of the South.
And wife and children are the Western view,
And friends and kin the quarter to the North.
Servants and working folk the nadir are,
And overhead the Brahmin and recluse.
These quarters should be worshipped by the man
Who fitly ranks as houseman in his clan. [50]
He that is wise, expert in virtue's ways,
Gentle and in this worship eloquent,
Humble and docile, he may honour win. [51]
Active in rising, foe to laziness,
Unshaken in adversities, his life
Flawless, sagacious, he may honour win. [52]
If he have winning ways, and maketh friends,
Makes welcome with kind words and generous heart,
And can he give sage counsels and advice,
And guide his fellows, he may honour win. [53]
The giving hand, the kindly speech, the life
Of service, impartiality to one
As to another, as the case demands :-
&nb